A PARAPHRASE AND ANNOTATIONS UPON THE New Testament.   

A PARAPHRASE, AND ANNOTATIONS Upon all the Books of the New Testament, Briefly explaining all the difficult places thereof.  
The Second Edition corrected and enlarged.  
By H. HAMMOND, D. D.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  S. Luc: 2 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greg. Nazianz. 
LONDON. Printed by J. Flesher for Richard Davis Bookseller in Oxford. MDCLIX.   

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

In the first place, that concerning the Greek Text, Many learned men, especially Lucas Brugensis and Robertus Stephanus, have used great industry to observe the various readings of the many Manuscript Copies which had been diligently collected and compared. And these are already to be had by those that please to consult them. Yet because this Kingdom of ours hath been enriched with some monuments of Antiquity in this kind, which were probably designed by God for more honourable uses then only to be laid up in Archives, as dead bodies in vaults and charnel-houses, to converse with dust, and worms, and rottenness; some of these I have chosen to advise with, and from them to offer sometimes a various reading; yet not permitting this to supplant or turn out that which hath vulgarly been received, but setting it in the inner margin, that those that have judgement may, as they see cause, make use of it.  
The first MS. which I have myself twice compared, I found in the place of my Education, in the Library of St Mary Magdalene College in Oxford, a fair and an ancient Copy.  
The second is that more known in the King's Library at St James', presented to our late Sovereign by cyril the Patriarch of Constantinople, written in Capital letters by a very ancient hand, of Thecla, as it is thought, and now happily prepared for the press by the great pains and judgement of Mr Patrick Young, from whose hands the most Reverend Father in God, the Archbishop of Armagh, having long since received a Copy of the various readings, was pleased to communicate them to me.  
The third is the Greek and Latin MS. of the four Gospels and the Acts, found ninety years since in a Monastery at Lions in the time of the Civil war in France, and twenty years after presented by Theodore Beza, as a monument of venerable Antiquity, to the University of Cambridge, the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh. What hath from any of these appeared useful to be proposed, is in the inner margin of this Book translated, and set over against the Text, with an [or] in the front of it, as the Characteristic note to distinguish it from the changes of the English Translation, which, without that mark, are put in the same margin.   

2.  
In the next place concerning the Translation, The first part of my task was to prepare a new one out of the Original Greek, such as seemed to me most agreeable, and on which my present understanding of the Text is founded; and to authorise or give confidence to such an undertaking, I had in my prospect not only the two English Translat. the one in the Book of Luurgie, the other in the Bibles, but the examples also of many learned men, as well those that live in the obedience of the Bishop of Rome (whose great, I shall add, 
* See the most ●●c●llen● Paulus Fagius in his Praef. to the Targum of the Pentateuch.  just value of the Vulgar, is notwithstanding sufficiently known) as others of the Reformed Churches: Such of both sorts are Cardinal Cajetane, Mr Calvine, who translate from the Original what they comment upon. So doth Oleaster, and Mercer, and Forerius, and Erasmus, and Malvenda a late Spanish Friar, in his seven Volumes of Comments on the Bible. I need not add Junius, and Tremellius, and Beza, and Castellio, the Authors of the Spanish, the Italian, the French Translations, and many more, who have all made use of that liberty. Yet considering my own great defects, the incompetency and disproportionableness of my strength and few years' consideration to the length and weight of this work, and knowing that as oft and as far as I differed in my sense from other men, so often and in the same distance did other men differ from me; and having before my eyes, from the fate of other men's attempts in this kind, (which I could not induce myself to approve of) great reasons to forecast and foresee mine own hazards, and (though not to discern, yet) to fear and suspect many misadventures therein, and so to pass that more early censure on myself which from others, which saw not with my partial eyes, I had cause to look for; Upon these, I say, and some store of other considerations, I made choice of the course which now is taken, in stead of obtruding a new, retaining the known Translation of our Bibles, and (after the manner which was formerly used in our Bibles of the larger impressions, of noting some other renderings in the Margins) annexing, where it seemed useful, another Translation of some words or phrases, with this * or †, or other like marks of reference to the words in our vulgar Text: And this is done also in the inner Margin. And where the matter is of any difficulty or weight, the reasons of the change are more largely offered, and are to be found in the Annotations, referred to by some letter of the Alphabet, a. b. c. etc. set over the top of the word in the Text. But when the matter is more perspicuous, or less weighty, so that the bare affixing of the Greek words is a sufficient reason for the rendering them, than that only course is taken, and the Greek being affixed to the English in the margin, the Reader is left to judge of it, and to make that advantage of the change which he sees cause for, without any prejudice to other renderings.   

3.  
Thirdly, for the Explication of those difficulties in the phrase, or sense, which this Divine writing is still capable of, two ways have been taken which appeared most profitable, first, by way of Paraphrase, and secondly, of Annotation. The first in compliance with the wants and desires of the most ignorant Reader, for whom it appeared expedient, whensoever any part of the Text seemed capable of clearer words than those wherein the Translation had expressed them, so often to affix to those obscurer words a perspicuous Paraphrase, which is accordingly done in the outer larger margin of every verse, and so much of the verse as is explained is included in one, if it be from the beginning of the verse, or, if not, in two brackets, after this manner [] so that the rest of the Text, which is excluded by the brackets, may coherently be read with the Paraphrase of that which is included, & the sense continue undisturbed by that means. This in the historical parts of this Book is contrived within the bounds of convenient brevity, & sometimes being wholly omitted, is yet supplied by somenote of reference to any parallel place where it had been before explained: But in the Epistles, where the Apostles reasoning is close, or the transitions not very discernible, & in the Revelations, where the obscurities of the Prophetic style require a greater circuit of words to explicate them, there the Paraphrase is more enlarged; and so it is in like manner as oft as the length of that seemed sufficient to remove the difficulty or obscurity of the Text, without any farther trouble to the Reader. Besides this, whensoever any appearance of difficulty still remained, which had not been cleared by the former methods, the only reserve hath been by way of Annotation, affixed in Columns at the end of every Chapter, and referred by some letter to that part of the Text to which it belongs, and there answered by the same letter both in the Text and Margin. These Annotations are generally designed for the satisfaction and use of those who have some understanding of the Original languages of the Bible, and therefore the several words or phrases, so explicated, are in Greek set down in the margin of the Annotations, and all of them collected into an Index at the end of the Book, (and for the use of the English reader, the like Index of every word or phrase so explained is annexed in that language also.) And by comparing of those Original languages, the Hebrew words or phrases with the Greek which are used to render them, by consulting the Glossaries of the best Grammarians, Hesychius and Phavorinus especially (who have a peculiar title to this business of explaining words in the New Testament) and by taking notice of some customs among the Jews, and Grecians, and Romans, and by adding sometimes the testimonies of the Ancients, when they appeared most useful, and when my slender collections enabled me to annex them, and by some other means which the Reader will discern, (that especially of weighing the Context, and comparing one Scripture with another) and by the blessed assistance and influence of God's grace and providence upon all, this whole work hath been made up, and the difficulties of these Divine writings in some measure explained, with as much brevity as the matter seemed capable of, purposely abstaining from all doctrinal conclusions and deductions and definitions on one side, and from all Postillary observations and accommodations, moral or mystical anagogies, on the other side (both because these latter are infinite, and because every man is allowed (within the bounds of sobriety) thus to apply Scripture for himself, as his several taste and Genius shall suggest to him) and generally contenting myself with the one primary and literal sense of each place, unless when there appeared some uncertainty, and just reason of doubting betwixt two or more senses, which should be preferred. One thing only it will be needful to add here, that the less curious Reader, which desires only to understand and comprehend the plain sense of the Scripture, and without any more ado to apply it to his souls health, shall not need to tyre himself with the larger trouble of the Annotations, which of necessity contain many things above the understandings of the more ignorant. But for those whose curiosity shall demand the reasons of any less obvious interpretations, or suggest to them a willingness of any farther search, it will be necessary that the Annotations be read, as oft as there are any; and if at any time they seem to be wanting (in which particular I am not secure, but that much more may be fitly added in the opinion of other men then to me seemed necessary) I shall desire that resort be made to the known Commentators, especially to the most excellent Hugo Grotius, from whom, as oft as I had nothing to add, I purposely avoided to transcribe any thing.  
It remains that as I am abundantly convinced of the defects and miscarriages of this work, so I beseech and importune the charity of those who have greater abilities, to contribute every one his talon toward the discovery of all the recesses of this Sacred writing; that at length (though not yet) this repository and Magazine of all saving knowledge and divine observation, being clearly understood, and rescued from the many unsound resolutions and positions which the glosses of men have obtruded on it, the result may be the composing of all divisions and factions in the Church of Christ, the thinking and minding of the same things, the obliging and engaging of our souls to the pursuit of that One necessary, the performance of an early, cheerful, uniform, sincere, constant obedience, and practice of all that Christ came from heaven to propose to us.  
The hope and intuition of which, as it was the main design projected in undertaking of this work, so it will be the Readers only justifiable aim in perusing it, and the only qualification which will render him capable of reaping any fruit by the prayers and ministry of those which attend on this very thing, among them, of   
His Servant H. HAMMOND.   

A POSTSCRIPT CONCERNING NEW LIGHT, OR, Divine Illumination.  
§. 1. THAT which Jo. Beverovicius, a Physician of Dort, thought necessary to be stated by the votes of the Learned of his age, before he would hope his profession could find any considerable entertainment among men, viz. whether there were a fatal period of every man's life, beyond which it were not in the compass either of art, or sobriety, or good managery to extend it, and as little in the power of disease, or intemperance, or even the plague or sword to shorten it; hath been matter of some consideration to me in this work. For as in the designing of his time and studies it was prudently foreseen by him that one such popular error being imbibed, and improved as far as it would fairly yield, must needs be the defaming of his medicaments, and the blasting of his whole profession, as one great imposture; so after the pains and travail that this work hath cost from the time of the first thought and Designation of it, (at the beginning of my entrance on the study of Divinity) to this present day of the Nativity of it, I cannot look on it without some apprehension, that it may run the same hazard which we read of the child in the Revelation, c. 12. to be devoured as soon as born, if one false pretention, which hath of late been somewhat prosperous in this Nation, and is utterly unreconcilable with the designed benefit of this or any the like work, be not timely discovered and removed.  
§ 2. And the Pretention is this, That the understanding or interpreting the Word of God, or the knowing of his Will, is not imputable to the use of ordinary means (such are the assistance of God's Spirit joined with the use of learning, study, meditation, rational inference, collation of places, consulting of the Original languages, and ancient Copies and Expositions of the Fathers of the Church, analogy of received doctrine; together with unbiass'd affections, and sincere desire of finding out the truth, and constant prayer for God's special blessing on, and cooperation with these and the like means) but either to the extraordinary gift of the Spirit in Prophesying, Preaching, and Expounding, or to Illumination, not Prophetical or simply Extraordinary, but such as is thought to be promised to a new life, the work of the Spirit of God in the heart of every Saint of his, which consequently supersedes the use of all external Ordinances to such, even of the written Word of God itself contained in the Canon of the Scripture.  
§ 3. Had this Pretention truth in it, I must confess myself, who do not pretend to any such extraordinary gift or inspiration, obliged to acknowledge the great impertinency of all this ensuing work, the perfect vanity of the whole design, and every part of it, and therefore am concerned (as far as the hazard of having laboured in vain) to examine the grounds, and manifest the falseness of this pretention, and that in this method, and by these degrees.  
§ 4. First, by surveying the Scripture-grounds or proofs, which are producible in favour of it; Secondly, by setting down the form of sound doctrine in this matter; Thirdly, by showing the great necessity of opposing this, and adhering to the true doctrine. And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it, but will carry their Apology along with them.  
§ 5. The first ground or proof is fetched by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel; It shall come to pass afterward (or, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the last days) saith God, that I will pour out my Spirit, (or, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of my Spirit) upon all flesh: and your sons and your daughters shall prophecy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my Spirit, (or, of my Spirit) and they shall prophecy. Whatsoever can be collected from this place to the benefit of the Pretenders, will receive a short and clear answer by considering the time to which this prediction (and the completion of it) belonged, and that is expressly the last days, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the notion wherein the Writers of the New Testament constantly use that phrase; not for these days of ours, so far advanced toward the end of the world (which yet no man knows how far distant it still is) but for the time immediately preceding the destruction of the Jewish polity, their City and Temple. That this is it, appears not only by the mention of Zion, and the destruction approaching it, in the beginning of that Chapter in Joel, which signifies it to belong to Jerusalem that then was; but also by two farther undeceivable evidences: 1. By the mention of the wonders (immediately subjoined) in the heavens, and the earth, etc. as forerunners of the great and terrible day of the Lord, the same that had been before described in Joel v. 2. etc. and applied by Christ, in the very words, to this destruction of Jerusalem, Mat. 24. 29, 30. 2dly, By the occasion for which S. Peter produceth it, Act. 2. 14. the effusion of the holy Ghost upon the Apostles, v. 2, 4. which, saith he, was no effect of drunkenness in them, but the very thing which was foretold by that place of Joel, before that great and notable day of the Lord, that was to fall upon that people to an utter destruction. This being a prediction of what should come before the destruction of Jerusalem, and the completion whereof was so visible and remarkable in that age, to which by the Prophet it was assigned (and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means, & to which it had a propriety, as a last act of God's miraculous and gracious oeconomy for the full conviction of this people's sin, before they were destroyed) it must needs be impertinently and fallaciously applied to any men or women, old or young, of this age, so distant from that to which it belonged, and so well provided for by the ordinary means, the settled office of Ministry in Christ's Church, as to have no such need of extraordinary.  
§ 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the benefit and profit of the Church. But this is soon cleared by the Context, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, or concerning, those that have the Spirit; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signifies c. 14. 37. being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet; and so it is expressed to signify here, v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in, or by, the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual (and 'tis but a mistake to render it spiritual things, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things, being of the Masculine as well as of the Neuter gender.) Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men, or those that have the spirit, 'tis well known that they were those which for the first planting of the Gospel were by the descent of the Spirit endowed with extraordinary gifts of miracles, of healing, of prophesying, of speaking with strange tongues, which they had never learned; all which and more are here mentioned, v. 8, 9, 10. and when these are exercised or made use of by any, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Spirit of God manifesting itself hereby to be in such a man after an extraordinary manner. And then I need only add that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one, in the front of the verse, cannot in any reason be interpreted in the full extent of every man, or every Christian; for then the most wicked would have their part in it: nor yet of every Saint; for there is nothing in the Text which can so restrain it, but only of every such man as is spoken of in this discourse, that is, every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual man, every one that is thus endowed with extraordinary gifts of tongues, etc. for of such it is here peculiarly said, that the manifestation of the Spirit, the exercise of those gifts, is given, or designed by God, for the benefit or advantage of the Church. And so this is of no force for the Enthusiast, nor appliable to any but those who were thus extraordinarily endowed by the Spirits descending upon them, which was a privilege of that age, for the planting of the Church, and not to be hoped for (nor without sacrilege pretended to) in any other.  
§ 7. A third proof is taken from Joh. 6. 45. out of Isa. 54. 13. where it is foretold of the Christians, that they shall be all taught of God. For the understanding of the full importance of this Text, two frequent known Idioms of the Sacred style must be observed; 1. That Verbs of knowing or understanding (such is learning or teaching) do ordinarily include the will or affections also, so as to know God, is to obey and serve him; 2dly, That Verbs Active (see Note on 1 Thess. 3. a.) and Passive (see Note on Mat. 11. b.) but especially Adjectives participial, do frequently include a real passion, or an effect wrought in the subject of the passion. And by the virtue of these two observations (frequently exemplified in the Annotations) the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will signify those that by the attractions of his prevenient grace yielded to and made use of by them, are persuaded to be his followers or disciples, and so belongs not at all to the matter to which it is applied by the Advocates of New Light, (see Note on Mat. 15. d.) That this not only may be, (which is sufficient to repel the force of the argument drawn from hence) but certainly is the entire importance of this place, appears by the Context in the Evangelist. 1. By the Antecedents, No man, saith Christ v. 44. can come to me, except the Father which hath sent me draw him, and I will raise him up at the last day: where the Father's drawing, and in the same sense, the Father's giving to Christ v. 39 denotes this effect of the preventing grace of God, received in the humble pliable heart, and that as necessary to the undertaking the faith of Christ, or discipleship. And to this is this testimony out of Isaiah applied, It is written in the Prophets, They shall be all taught of God, that is, all that sincerely come to Christ, that embrace the Christian religion, are such as were formerly spoken of, drawn by God, given to Christ by God, taught of God, by his prevenient grace so fitted and prepared that they follow Christ, become his Proselytes and Disciples when he is proposed to them. 2dly, By the Consequents, Every one therefore that hath heard and learned of the Father, cometh unto me: where, as the coming unto me is all one with the coming unto me, that is, unto Christ, v. 44. so they had heard and learned of the Father, being all one with the taught of God, must needs be they on whom the effect of that hearing and divine doctrine was wrought, that is, those who were obedient to God's grace, disposing and fitting them with such a temper that they should be ready and willing to be Christ's Disciples (see Note on John 6. d.) 3dly, By the importance of the Prophecy from whence 'tis cited, Isa. 54. 13. where in a Prophecy of the Christian Church, (the flourishing condition thereof described v. 11, 12.) two things are affirmed of the children, that is, members thereof; 1. their obedience to God, they shall be taught of the Lord, they shall be disciples, followers, servants of God; and 2dly, their prosperous state, and great shall be their peace; and those joined in one, v. 14. In righteousness shalt thou be established, where, as establishment (farther expressed by security from oppression) is all one with their great peace, so in all reason is their righteousness equipollent with their being taught of God. And so still according to all the imaginable ways of judging, this which we have given is the importance of that phrase, and not that which is pretended from it. Nay, if the Text be again observed, it would be a foul absurdity that would be consequent to that interpretation of it, that God the Father should be said thus immediately to teach them, who upon being so taught are said to come to Christ: For 'tis certain Christ was set forth by God as the teacher of his will, and that was the end of God's drawing any man to Christ, that he might receive the full knowledge of his will from thence, which it were impertinent and even impossible for him to do, who were first taught by God in this sense. (Of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little varied from this, see 1. Thess. 4. c.)  
§ 8. A fourth ground is fetched from the purport of the New Covenant, set down Heb. 8. 11. out of Jer. 31. 34. They shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me from the least to the greatest. But these words can no way belong to this matter, as will appear if it be but considered that that which is here promised is somewhat wherein the state of the Gospel is opposed to that of the Law, which, if the not teaching be literally understood, it cannot be. For as in the Law Moses taught God's will unto the people, and after him those that sat in Moses chair, so Christ also taught it under the Gospel, and the Apostles after him; which could not be, unless others were taught and instructed by them. And therefore that cannot be the sense of it. The words indeed belong to a matter very distant: They are a description of Christ's plain, easy, and gracious yoke (Mat. 11. 30.) as that is set out by the opposition to the obscure, imperfect, more burdensome, and less agreeable yoke of the Mosaical performances, v. 8. To the bare plainness and perspicuousness of the Evangelical precepts it is applied by S. chrysostom, as also is that of being taught of God (see T. v. p. 244. l. 31.) and to that sure it belongs, but withal to these other excellencies thereof, over and above the Mosaical economy. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There were in that many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beggarly elements for beginners, many things improveable and capable of being heightened, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and changed to the better by Christ's reformation; it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faultless, v. 7. and therefore when God designs to reform it, he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 8. complaining of the defects of it, and incompetency toward the end. And then this New Covenant, which was to be introduced in stead of it, is set off and illustrated by the opposition to it, But this is the Covenant which I will make with the house of Israel after those days, or in the latter days, that is, at the coming of the Messias, saith the Lord, etc. which as it is evidently a notation of the Second Covenant betwixt God and the whole Christian Church, and so sufficiently removed from this of New Light, so can it not be applied to any peculiar gift of Prophecy, of Preaching, etc. appropriated to some men, but must have such a notation as will be common to the whole house of Israel in the Antitype, that is, to all Christian professors, not only the Saints of God; for with all such is the Covenant made in this gracious manner (though many of them do not perform their parts, the condition of it) for otherwise they could not be said to count the blood of it an unholy thing, Heb. 10. 29. The plain meaning of the words is, that it is a most gracious Covenant that God now meant to make with Christians; and the graciousness of it was to consist not only in the abundant mercy and pardon for sin, which there would be afforded, v. 12. above what the Mosaical purgations and other observances could pretend to, but especially in the agreeableness of the precepts to the mind of man, to the humane rational soul: there should be no need of taking such pains (as among the Jews was taken) to instruct men in the multitude of observances required of them, which yet under Moses was absolutely necessary, because the things commanded were such as, unless they had been known to be commanded by a Divine Lawgiver, and to that end frequently inculcated to that people, no man would have discerned himself obliged to perform; but the duties now required by God of inward purity (not of external circumcision and purifications) were of their own nature able to approve themselves to a rational creature, as most excellent and most eligible, written as it were in every man's own heart, if he would be patient to consult them there. And then as this can no way be applied to New Light, save as that signifies the light which Christ brought with him when he came into the world to enlighten every man, viz. the constant established duties of Christian life universally revealed by Christ's preaching and promulgating this Second Covenant; so it belongs not to any extraordinary way of revealing or expounding this Covenant, or any part or branch thereof (there being no need of that after Christ had so plainly revealed it, and commanded his Apostles to preach it over the world) but only to the agreeableness (to the humane soul) of that which was already revealed, the matter of this Covenant. The same also is the importance of the former words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 10. I will give my laws into their minds, and I will write them on their hearts, that is, The Laws which shall now be given the Christian Church, as God's Covenant with them, shall be laws of spiritual internal obedience, for the regulating and subduing and mortifying of their affections, impressed and inscribed on their hearts (which must now be kept pure, as the fountain from which all actions spring) whereas the former Mosaical ordinances reached only to the flesh, or outward members, and by that means did not conduce much either to inward or outward purity of the heart or actions.  
§ 9 Another sort of places there are which more immediately belong to the second branch of the pretention (and that which is more frequently pressed) the privilege that the Saints have, by being such, of understanding much more of the Will of God than any other can pretend to do. And a first ground is that of Joh. 7. 17. If any man will do his, that is God's, will, he shall know, etc. How little this place doth favour the pretenders of New light, will presently appear, 1. By considering what it is that here it is said that the pious man, or the doer of his Father's will, shall know, viz. whether the doctrine which Christ preacheth be of God or no. This was not matter of new Revelation, but the doctrine which Christ had already revealed and published to the world, and so could want no New light to make it known; nay for the passing judgement of that doctrine thus revealed by Christ, whether it were agreeable to the Will, and sent by the appointment of the Father, he had given them sufficient means to proceed and conclude regularly, there was no need of any extraordinary discerning Spirit, the Miracles which he did in the presence of all, and the Voice from heaven at his Baptism, gave full authority to all that he said, were matter of abundant conviction to all pious men, that it was the good pleasure of God which he now taught, and there was nothing more wanting to beget belief, but hearts duly qualified with piety and humility, which was necessary to render them a subactum s●lum, a soil in which good seed being skilfully sown might take root and bring forth plentifully. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And that is the importance of the former part of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any man will, or take pleasure, (see Mat. 27. Note g.) to do his will; the character of the pious man, of that preparation of the heart which was required of fit men to a cheerful entertainment of Christ's doctrine, when it was already convincingly revealed to them. Which indeed is but proportionable to what 
* Praes. Co●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hierocles and the Philosophers were wont to say of the necessity of curing and purging the Eye, before it would be able to behold a bright or illustrious object; meaning the depositing of prejudices, and prepossessions, and passions, and prides, but especially of all habits of sin, which, while they are upon the soul, are the blinding of it, permit not practical truths, (especially those of an higher form, such as those of Christ's requiring the purity of the Eye and Heart) to have any admission with them: according to that of Aristotle, that as those which are of raw and unruly affections, when they are taught Moral precepts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say them by road, but believe not a word of them; so the habit and custom of any vice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptive of principles, makes men begin to question, or not to understand those practical dictates which humane nature and common notions had furnished them with. This advantage indeed (very considerable) toward the understanding of truths already revealed Humility and Piety hath above Pride and Impiety: but as those that take themselves to be the only Saints of the earth, have but a weak claim to one of these, (and perhaps as weak to the other, which is never seated but in an humble breast;) so if they had the best claim of any men now in the world, it would not raise or entitle them to the gift of Revelation, any more than of Tongues and Miracles; of New light, then of speaking Arabic, removing mountains, or foretelling things to come.  
§ 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders, and signify as little, v. 31, 32. If ye continue in my word, etc. ye shall know the truth, and the truth shall make you free. But that must be expounded by another idiom of the Sacred dialect (taken notice of and exemplified Mat. 9 Note d.) when one thing only being designed to be said, another is premised preparative to it. And so here to them that continue in Christ's word, that is, in constant obedience to it, the promise is, that the truth shall make them free, that is, that the doctrine of Christ being thus continued in, shall procure them a most valuable freedom. To which continuing in Christ's word, the receiving the knowledge of the truth being preparative, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is accordingly set down before it, but not as part of the promise, being necessarily presupposed in the condition; Christ's word, v. 31. and the truth being all one, and the knowing it pre-required to continuing in it. However nothing of New light can possibly be intimated by this knowing the truth; but only that which by Christ's preaching was made known unto them.  
§ 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The second place in that chapter is v. 43. Why do you not understand my speech? Even because you cannot hear my word. But that hath no more aspect on this matter then the former had: 'Tis only the rendering an account of the reason, why Christ's expressions seemed strange unto them, why they did not acquiesce in & believe all he said unto them, but still disputed against it; viz. the disagreeableness of his doctrine to their carnal humours and fancies, their impatience of such severe precepts as he came to propose to them.  
§ 12. Another ground is fetched from 1 Cor. 2. in many verses thereof, (which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them) but especially v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  15. He that is spiritual judgeth all things, etc. But how little that belongs to the justifying this claim, will soon be discerned by enquiring who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual there; without question such an one as is said to have received the Spirit which is of God, v. 12. Such were the Apostles and others of that time, which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world, to whom they had Commission to preach. And of such an one there is no question but that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  discerneth all things, comes to the knowledge of all those parts of God's will which have before been kept close with God, as mysteries which the Angels knew nothing of, but are now by Christ and his Spirit (which, saith he, should teach them all things) convincingly made known to have been the subject of the ancient prophecies. And the arguments that such an one useth to convince others being not fetched from humane reason, or the Artist's Topics of probation, but only from proofs afforded by this Spirit of God, Miracles, gifts of Tongues, Voices from heaven, old Prophecies, &c, it therefore follows, that as he by these means comes to know these mysteries, so no worldly wise man, Philosopher or the like, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animal man, before, is qualified to argue or dispute against him. And so this hath no propriety or peculiarity of aspect on these future times, wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means, in the writings of the Scripture, so there can be no necessity or use of extraordinary.  
§ 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the Spirit which he hath given us. But that will soon vanish, if we observe the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit, (enlarged on in Note on Luk. 9 e.) in many places of the New Testament, for the temper absolutely, or more strictly a gracious, pious temper, or disposition of mind; and so the Spirit which he hath given us may there very commondiously signify that gracious charitable disposition, which being so eminently in Christ, is by his example and his precepts recommended, and by our continuing in his discipleship communicated to us, and wrought in us. The understanding it so in that place is very agreeable to the former part of the verse, he that keepeth his commandments, dwelleth in him, and he in him, that is, every obedient servant of his continueth in Christ, that is, adhereth to Christ, and Christ continueth in him, and so he receiveth all gracious influences from him, particularly that of charity or loving his fellow-Christians, as Christ gave us Commandment, v. 23. that special piece of Christian temper, so largely exemplified, and so strictly required by Christ of all his Disciples. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so again we see the phrase used, c. 4. 13. By this we know that we abide in him, and he in us, because he hath given us of his Spirit. The ground of that speech is laid v. 12. If we love one another, God abideth in us, and his love is perfected in us; that is, our charity to others is an evidence of our continuing to receive divine infusions and influences from God (for love or charity is such) and that a proof, that we have transcribed & imitated that love which he hath exemplified to us: for this is meant by his love being perfected in us, as his sufferings are filled up and perfected in us when they are imitated by us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when we suffer for well-doing, as he did; the end of a copy or pattern being this, that we shoul transcribe it, and so the taking it out, imitating it, as we ought to do, the only way of giving it its due perfection. And so that whole verse is but a Paraphrase on that speech of Christ's, By this shall all men know that ye are my disciples, if ye love one another, Christ bringing his scholars and followers up in the practice of this duty beyond all others. And upon this is built that which immediately follows, and so it must be interpreted by it, By this we know that we abide in him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and he in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because, or that, he hath given us of his Spirit; that is, this is a sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may conclude our living like disciples of his, our not having forsaken him, as other uncharitable Gnostick heretics appear to have done, and so likewise his continuing to communicate his influences to us, as to disciples he is wont, that we are like him in this special grace of charity, the quality that is so remarkable in him. And so this is very remote from the Enthusiast's pretensions.  
§ 14. One especial reserve there is still behind from 1 John 2. 20. Ye have an unction from the holy One, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and ye know all things, and v. 27. in words not much varied, and to the same sense, The anointing which ye have received of him abideth in you, and ye need not that any man teach you: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, remain in him still, or, as we read, ye shall abide in him. That the full meaning of the Unction's teaching or having taught them all things, is their having been instructed by those on whom the holy Ghost (which was to teach them all things) had descended, and confirmed by the gift of miracles, abiding at that time in their Churches, hath been showed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place. But beside this, it is evident by the Context, what it was that this Unction was said to teach them, viz. that Jesus was the Christ, contrary to the Gnostick heretics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 18. which denied it, and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists: They, saith he, v. 19 went out from us, these heretics that denied Jesus to be Christ; But ye have an unction, etc. and ye know all things (the all things here being, according to the ordinary Scripture-style, to be interpreted only of all those things which are there spoken of.) Ye have certain and infallible evidences that Jesus is the Christ. From whence he immediately concludes again, that they that have denied this are liars and Antichrists, v. 22. and puts them in mind of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospel's being preached unto them, v. 24. in opposition to these false doctrines which had since been infused amongst them, v. 26. to whom again he opposeth the unction, v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast.  
§ 15. Some other places I find to be mentioned, which are yet farther removed from this matter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for which they are pretended, as Gal. 3. 14. that we might receive the promise of the Spirit, through faith. What is meant there by the promise of the Spirit, that is, the Spirit promised his disciples by Christ at his parting from the world, appears at the beginning of that chap. v. 2, 3. viz. the powers of working Miracles, etc. and so 'tis interpreted v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. He therefore that ministereth to you the Spirit, & worketh miracles among you. And this may fitly be said to be received through faith, both as that is opposed to the Mosaical economy, under which there were not then those powers in the Church of the Jews, as it is said v. 2. Received ye the Spirit by the works of the Law, or by the hearing of faith? and according to Christ's promise to believers, These signs shall follow them that believe; in my name they shall cast out devils, etc. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times useful for the erecting of a Church, can no more be applicable to believers in these times, than the speaking of Tongues, and gifts of Healing, etc. which are not imagined by these Pretenders to belong to them by force of this place.  
§ 16. Somewhat different from this is that other of Ephes. 1. 17. (and parallel to that Col. 1. 9) that the Father of glory would give you the Spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, etc. In this place there is little of difficulty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rightly interpreted in the knowledge of him, whereas it should be, to the acknowledgement of him, as the end of the wisdom and revelation, not the matter of it. That it is so, appears by the following words, The eyes of your understanding being enlightened, that ye may know— Where as the enlightening of their understandings is answerable to the Spirit of wisdom and revelation, so the phrase, that ye may know, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is ordinarily used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to, not in the knowing, or acknowledging of him. Which being premised, the plain meaning of the words is, that the Apostle having heard of the Ephesians proficiency in the faith of Christ, prays that they may come to farther growth yet, even to all abundance of all sorts of Christian knowledge, understanding the highest spiritual truths, called wisdom, and interpreting of Prophecies of the Old Testament, called Revelation, and both these as extraordinary (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) gifts at that time, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so called the Spirit of wisdom and revelation; and this for this end, that Christ might be fully discerned, and the truth of his doctrine acknowledged, by this means; in the same manner as ch. 4. 11. it is said of Christ, that he gave some Apostles, some Prophets, some Evangelists, some Pastors and teachers, (each of these furnished with extraordinary gifts, such as here are named) for the building of the body of Christ (that is, his Church) until we come to the unity of the faith and acknowledment of the Son of God— that ye be no more tossed, etc. All which shows the high, extraordinary ways that were then afforded by God, by the descent of the Spirit, (for the building of a Church, and confirming the faith of weaklings against the invasion of heretics, which fell off, and denied Christ) and were here by the Apostle prayed for to the Church of the Ephesians, but cannot be extended as a promise to the Enthusiast now, that such gifts shall be, or are afforded him.  
§ 17. Beside these of the New Testament, other places are produced out of the Old, as from Psal. 25. 9 The meek will he teach his way, and v. 12. What man is he that feareth the Lord? him shall he teach in the way that he shall choose, and v. 14. The secret of the Lord is with them that fear him, and he will show them his covenant. But all these belong to a matter very distant from what the Enthusiast pretends, viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God. The meek v. 9 are certainly the obedient, and so the man that feareth the Lord, v. 12, 14. and for the promises that belong to such, they are all to the same purpose, under several expressions, God will teach them his way, and teach them in the way that he shall choose, that is, direct and assist them in doing that which shall be acceptable in his sight (not make known his laws of life by way of Revelation to them, for they were certainly made known to them already, and so here 'tis supposed, for otherwise how can they be said to keep them, v. 10?) and then show them his covenant, and communicate his secret to them, that is, afford them (in the practice of peity and virtue) those tastes of the sweetness of it beyond all other courses, that they shall by experience find how excellent and (for itself, abstracted from the eternal reward) how desirable a thing it is to follow God's ways, and not our own corrupt appetites. This must needs be the meaning of showing them his covenant, that covenant whereby he promiseth all good things to them upon their obedience; which Covenant was already made known to them, and could no otherwise now be showed them, but by their discerning the graciousness of it. And for the secret of the Lord, that is this sweetness which results from the obeying his precepts, like that of Manna from heaven (called hidden Manna) agreeable to every man's taste, savoury to every rational soul. That this is the full meaning of it, appears by v. 10. where all the paths of the Lord (those wherein he is said to guide and teach the meek, v. 9) are said to be mercy and truth, that is made up of goodness in the highest degree (so saith Kimchi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance, or excellence, of goodness) and of agreeableness to the understanding or upper Soul of a man (to the common impressions that are in him) to such as keep his Covenant and his testimonies, that is, observe and practise them, and thereby have that excellency experimented to them, which wicked men, which never come to practise and try what it is to do as God directs, never apprehend to be in it. To this purpose there are infinite testimonies in this book of the Psalms, Psal. 19 9, 10. The judgements of the Lord are more to be desired then Gold, yea then much fine Gold, sweeter also than honey and the honeycomb: moreover by them is thy servant taught, and in keeping of them there is great reward. Where 'tis manifest what the judgements are, the commands and rules of life, such as are to be kept or obseerved; and all benefits and pleasures and advantages, present and future, are the constant result and reward of that observance. So again v. 7. The law of the Lord is perfect (hath all kind of goodness in it, so the Hebrew signifies, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) converting or restoring the soul, bringing the man to himself again, from that degenerous condition of the sinner (so unworthy of the rational creature, that it renders him a very fool and unreasonable) to that honourable state of piety and virtue, and so making wise the simple, changing the Sinner-fool into the Scripture-wise, that is, pious, virtuous man. To which purpose see the 13. part of Psal. 119. And to the confirming this interpretation of this and the like places, I shall use one argument taken ab absurdo, from the absurdity which would follow from making them instrumental to the Enthusiasts claims: For it is well known that God revealed his Will in those days by Prophets particularly called, and designed, and commissionated to that purpose; and if any thing was to be done, which had not been sufficiently declared by the standing known Laws, or when those had been remarkably despised and neglected, a man of God was chosen and sent from heaven with such new Revelations. Which was no way agreeable to, or reconcilable with this other method, of God's revealing all his secrets to every pious, obedient servant of his; for then there would have been no need of any other.  
§ 18. Of the same nature with these are those others that are produced out of the Psalmist, Psal. 111. 10. A good understanding have all they that do his commandments (where yet our margin reads far otherwise, and so as takes away all appearance of force from it, Good success have they, etc.) Psal. 119. 18. Open thou mine eyes, that I may behold wondrous things out of thy law; and so Prov. 2. 7. God layeth up sound wisdom for the righteous, and ch. 3. 32. God's secret is with the righteous; all perfectly agreeable to the former Texts, and vindicated from the Enthusiasts misprisions by the interpretations that have been affixed to them. As for that of Prov. 28. 5. They that seek the Lord understand all things, it must be explained by the Context, not to belong to all things indefinitely, but, as hath been said, and as it is ordinary in the Scripture-style (see 1 Cor. 13. 7) to all the things that are there spoken of, that is, the judgements of God in the former part of the verse, his wise and just proceedings against the wicked, and his rewarding of piety, so that no man shall have any reason (to call the proud happy) to praise the wicked, v. 4. And so the plain meaning of the place is, that whatever the Atheistical sinner thinks of God's neglecting the government of the world, from whence he takes courage and confidence to sin, yet the truly pious man is able to contend with, v. 4. and confute him, he finds experimentally the reward of the righteous, and knows that which the Atheist will not acknowledge, that there is a God that judgeth the earth: and so that is nothing to the purpose to which it is produced by the Pretenders.  
§ 19 And as little that of the Prophet, Isa. 35. 8. of the high way, the way of holiness, and the wayfaring men, though folls, shall not err therein. For (besides that that Prophecy might have a completion in Israel, and must not needs be extended any farther than to what it primarily belonged) this meaning of it, as figuratively it is applicable to the Christian Church, is most obvious, that the duties by God required of us are so plain and evident, that he that sets himself to the practice of them, be he of never so slow an understanding, cannot choose but know them: Or else that the condition of the Covenant now required of us under Christ, is not such, as that any man through weakness, or ignorance, or involuntary error, should ever miscarry, or lose his part of the promise of that Covenant; only deliberate sins against Grace and against Knowledge are imputed to any man to his ruin.  
§ 20. So for the promise of putting a new Spirit in them, Ezech. 11. 19 that is interpreted evidently by the latter end of the verse, I will give them an heart of flesh, that is, give them that measure of my grace which shall work a reformation in them, that they walk in my statutes and keep my ordinances, as it follows v. 20.  
§ 21. Lastly, for that of Hag. 2. 5. My Spirit remaineth with you, 'tis evident that God's power, and mighty work of deliverance, such as had been shown in rescuing the Israelites out of Egypt, is the thing there meant by my Spirit; for thus the words are introduced (being spoken of the re-edifying of the Temple) According to the word that I convenanted with you when ye came out of Egypt, so my Spirit remaineth among you: and therefore as an effect of confidence in that power, it follows, Fear ye not; which can no way pertain to the pretensions of the Enthusiast.  
§ 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light, and discovered the mistakes of them, I proceed to the second branch of my method, the setting down the form of sound doctrine in this matter, and that will be most fitly done by these steps and degrees.  
§ 23. 1. That all knowledge of God's will is confessedly (as every good gift) from God; communicated by those means and degrees which God hath been pleased to choose, the light of Nature, the Revelations, and Oracles and Voices from heaven to the Fathers, and at last by his own Son Jesus Christ, and his Apostles commissionated by him; which being the last method or way of Revelation which we have reason to expect, our whole duty is hereby resolved to be contained and set down in those laws of the Old, but especially of the New Testament, which make up the Christian Canon or Rule.  
§ 24. 2dly, That any farther light, then that which is thus afforded us, cannot in any reason be pretended to by any, or so as may satisfy himself or others, unless it may appear by means sufficient to convince a rational man, 1. in general, that it is agreeable to the economy under the Gospel, that any one, after Christ and his Apostles, and others of that first age extraordinarily endowed, should to the end of the world be called to the office of a Prophet, as that signifies one that is sent to make known de novo, to publish God's truth or will unto men: and 2. that he particularly is such a Prophet, and so sent, and by authentic testification of Divine miracles, or of mighty works, which neither man nor devil can work without the assistance of an omnipotent power, demonstrated and evidenced to be so.  
§ 25. 3dly, That if it should now be affirmed, that any man is, or since the Apostles age hath been, thus endowed, it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries, who having received the Books of the Old and New Testament for the one constant durable Canon of Faith, must be supposed to resolve, that nothing else shall ever be added to that Canon, that is, no new Revelations shall ever be made, (for if they should, our Faith must be regulated by them as well as by any part of God's word already received:) and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority, which cannot be by any one man's affirmation of himself, whose testimony in this matter is of no validity, and yet 'tis evident that there are no other.  
§ 26. 4thly, That the understanding the word of God contained in the Scripture, is no work of extraordinary illumination, but must be attained by the same means, or the like, by which other writings of men are expounded, and no otherwise. In other writings some things are so plain, that by the strength of common reason any man that is master of that, and understands the language wherein they are written, may understand them; others have such difficulties in them, arising either from the conciseness or length of style, or sublimity of the matter of the discourse, or intermixture of old forgotten customs, etc. that there will be need of proper helps in each of these to overcome the several difficulties. And so it is in the understanding of Scripture; those places that are plain want no farther illuminating either of the medium or of the eye, to discern or understand the meaning of them: and for the searching to the bottom of the greater depths, 'tis as certain that the use of humane means doth ordinarily assist and conduct us successfully (as observation of the usage of the word or phrase in other places, considering the customs of the people, the scope of the writer, and many the like;) and when it doth not so, 'tis visible that it is from my want of such assistances, which when I after come to meet with, I get through the difficulty, and by growth in knowledge and observation do come as perfectly to understand the more abstruse passage to day, as I did the more perspicuous yesterday. And indeed if extraordinary illumination were required to understand the more difficult places of Scripture, it could not be denied to be necessary to all the most easy also (It being evident that the plainest precept in the original language, which alone is the word of God, is as inexplicable by him that understands not Greek or Hebrew, as the closest subtlest arguings in S. Paul's Epistle) and so no man should be acknowledged to understand any part of God's will, but the Saint that knows all of it: a supposition most evidently contrary to those many Texts of Scripture, which suppose men to know the will of God, which they do not practise.  
§ 27. 5thly, It is most true that there is need of the concurrence of God's assistance and blessing, his grace and his providence to the use of all ordinary means to render, them successful to us, and so there is need of God's illuminating Spirit to assist our weak eyes, our dark faculties. But then this Illumination is but that which is annexed to the use of the means, and not that which works without them; and this act of his providence is a suggesting of means which had not otherwise been thought of, had not God by his good hand directed to them, which he doth not by any inspiration, but by offering of occasions, which humane industry is left to improve, and if it do not, receives no benefit by them. And so still this is the old light which hath commonly been afforded the diligent, no new illumination for the Enthusiast. And of this sort of illumination three things are observable; 1. That it is not discermble to be such in the principle, but only in the fruits of it: 'tis not (nor can it without miracle be) known by any, that it is divine illumination, nor consequently that it is true (the suggestions of my own fancy, nay of the devil, may be mistaken for it;) but only by the agreeableness of it with those truths which are already revealed from God, and that are by other evidences then that of the private Spirit known to be so revealed: nay that agreeableness with Divine is not always sufficient to define it an Illumination; for my fancy may and doth sometimes suggest truth, and the devil that knows much truth may, when 'tis not his interest to lie, help men to the knowledge of truth, and so in the Oracle he often did. However that truth is again to be examined by humane, rational means, not by the Spirit; for if it were, that second sentence or judgement of the Spirit would again want other means to discern whether that were a true Spirit or no. 2dly, That those Illuminations come not so irresistibly, but that they may be opposed by humane interpositions, prejudices, prepossessions, pride, opinionating, etc. and so still it will be at every turn uncertain, whether they be thus resisted or no, and till that be revealed by some new light also, it will still be unevident which is the truth of God, to which the Illumination or the Providence assists or directs any. And 3dly, that the Illuminations ordinarily afforded by God are proportioned not to his allseeing knowledge, but to our capacities, and our real wants, and so, as his Sanctifying grace is not given in such a degree, or manner, as to preserve us impeccable, so neither his Illuminations, as to render us inerrable or infallible. But it being certain in both, that God is not wanting to us in necessaries, (as he doth not bind himself to abound to us in superfluities) the only conclusion from thence will be, that where God affords not his grace, he requires not of us those performances to which that grace was necessary, and so that he will supply by his pardon what was wanting in our strength (and sure he will pardon errors of weakness as well as sins of weakness, humane nesciencies, as well as humane frailties;) and not that he will give all light, when, by not exacting all knowledge, that light was rendered unnecessary for us.  
§ 28. 6thly, That God's Illuminations being proportioned to our wants, and not to our ambitions or wantonnesses, it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others, those others being left to such more moderate degrees, which are agreeable to their more private condition, and the supplies which are allowed them from the Pastor, whose lips are to preserve knowledge, and they to seek the law at his mouth. And as this advantage belongs not to the Ahimaaz, who runs, or assumes authority to himself, when he is not so sent, but only to him that can show the regularity of his mission; so neither to him unlimitedly, but only so far as may competently fit him for the discharging his office, which is, the call sinners to repentance, and directing and confirming them in Christian practice (and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination: he that hears not plain duty from Moses and the Prophets, neither will he repent though one were sent from the dead) nor to him without use of the ordinary means, study, etc. nor to him without possibility of error, through his humane weakness; nor of heresy, and even Apostasy, through the vicious habits in his own heart, which this light doth not dissolve or dispel, but leaves to be mortified by other means.  
§ 29. 7 thly, The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins, and all filthiness of the spirit also, pride, obstinacy, faction, singularity, ambition, vainglory, sluggishness, and all irregular passions and interests, etc. is an excellent preparative to the receiving benefit from God's illuminations, and the truly humble pious man is, caeteris paribus, more likely to be led into all profitable or practical truths, than he who hath all or any of those clouds of darkness in him: But this again not so that the pious man shall be able to acquire knowledge without humane means, to understand the Bible in the original without many years studying of those languages wherein it was written, or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it, nor so as to be infallible in what he doth use means to search, when those means are perhaps imperfect (and will always be so till he comes to the state of Vision) and so incompetent to find out the truth, or else his parts incompetent for the judging or fathoming of it, it being evident in the most pious man, what S. Paul personates in himself, 1 Cor. 13. that we now see as in a glass darkly, and know but in part, v. 12.  
§ 30. 8 thly, That after all this the common illuminations of God's Spirit are imparted, as God's sun and rain, to the unthankful and unjust and wicked, as well as to the Saints and holy ones (we know the Devil's science acquired by natural means is great beyond any man's, and could not be so, unless either those natural means were able to carry him as far as common illuminations do others, or else the illuminations afforded one be also communicated to the other.) The chief differences are 1. in the use of their knowledge: The one useth it to the benefit of himself and others; the other useth it not at all to his own advantage, but abuseth it to the destruction of others. 2dly, The one through humility and many other virtues is kept from assuming knowledge where he hath none, or of boasting it where he hath, and so is preserved from many errors and foul misadventures, which the arrogance of another betrays him to; but still these differences and others arise from the qualifications of the recipient, not from the degrees of the illuminations. If illuminations of themselves were competent to purge the heart, and prepare them for that holiness without which no man shall see the Lord, it might then be reasonable to extend God's promise of more grace to the Humble, by way of reward for their humility, to the more illuminated. But the use of illuminations being to fit some men to instruct others (and that being reconcilable with the eternal perishing of the instructers, 1 Cor. 9 27.) there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it, the increase of light and knowledge being so frequently, what the Apostle affirms in his time, the betraying and ruining of humility, 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it.  
§ 31. It now remains, that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions, and adhering to the true doctrine. And that will be done by considering the dangers consequent to those pretensions.  
§ 32. First, that of diminishing or increasing the Scripture or Canon of the written word, whensoever the Enthusiast (who by his trusting on a broken reed is of all men the most likely to fall often) shall mistake in interpreting any part of it. For the new light, if it be from heaven, being as certain to discover truth, as it is certain that God cannot lie, whatsoever is taught by it must necessarily be as true as that holy Scripture itself; and if it be the interpretation of any particular parcel of Scripture, and yet vary from the true sense of it, it must consequently (to every one that believes it) take out so much of God's word out of the Canon as that parcel did truly contain, and add as much to it also as that false interpretation amounts to: which being as often iterable as there be places of Scripture explicable, or mistakable by the Enthusiast, these subtractions and additions may also be infinite, and as many different new Canons of Scripture every year made, as there be, or may be, assuming pretenders to interpretation, and those are infinite also. And this is one competent danger.  
§ 33. A second danger is, that by the possessing of men's minds with this opinion of new light, or the voice of God's Spirit within them, the authority of the whole written word of God in effect is superseded and evacuated. This we see already to be the fruit of this pretention in many, who calling the Scripture the Letter, and the voice within them the Spirit, apply to these two that place of 2 Cor, 3. 6. the Letter killeth, but the Spirit giveth life; the conclusion from whence is naturally and inevitably this, that the Scripture, when it differs from the Enthusiasts fancy, is pernicious and mortiferous, and no antidote sufficient against it, but the following the dictates, be they never so corrupt and carnal, (as when they are contrary to Gods written word it must be expected they should be) of a man's own heart. And then, as when there was no King in Israel, it was an easy deduction, that every one should do that which was right in his own, not in God's, eyes; so it is to be expected that when this Theocraty (God's governing men's lives by the written word) is cast off, all villainies and abominations should strait possess those hearts which have betaken themselves to this riotous liberty. And so we find it affirmed of the Gnostics by S. Peter and S. Judas, (as the general observation of the Apostles) that they scoffed and derided the revealed promises of God, walking after their own ungodly lusts, every man following his own inordinate appetite; and these very men, when they did all this, calling themselves the spiritual, and the knowing (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own fancy, miscalled the Spirit, directly the New light which now we speak of.) A consequent whereof it was, that they separated from all the Orthodox Christians, and joined with the Jews to persecute them.  
§ 34. A third danger, most immediately consequent to this pretention, is the making God opposite and contrary to himself, as he must be, if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it; for these are most frequently different, and often contrary the one to the other, (as appears by the multitude of opinions and contrariety of practices which this one fruitful mother of monsters hath brought forth, all equally pretending to the wisdom that cometh from above) and that not only in several men, but in the same men, at several times seeing and unseeing the same things; which how injurious it is to God, who can no more change than lie, need not be here manifested.  
§ 35. A fourth danger is confusion among men, continual disturbance of Kingdoms or States; the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God, it will still be in the power of each pretender to deliver oracles out of his own breast, as immediate dictates of God, quite contrary to the safety and interest of that government, whatsoever it is, which is at any time any where established. And so the peace of kingdoms must be as uncertain and mutable as the fancies of men, and the laws as ambulatory as Testaments while the Testator lives; every illuminate breast pretending to come, like Moses from God in Sinai, with new tables of Divine commandments, which in all reason must supersede the old, be they never so firmly established.  
§ 36. The sum of this matter is, that it being evidently consequent to this pretention, that the voice of the Devil may be mistaken for the dictate of the Spirit of God, there is nothing so vile or monstrous, earthy, sensual, devilish, but may pass for Divinely inspired by these means; and if it be regular to worship him as God, whom we own as such, it may by immediate consequence bring in among the Christians the same worship of Devils, which had long possession of the heathen Temples, those being by the worshippers believed and adored as the true God, because they gave responses out of the cave, delivered Oracles, etc. unto them.  
§ 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture, by the assistance of God's Spirit cooperating with humane means, is removed from all these dangers, I shall not need to show in more words then these, that what is here offered to the Reader in this ensuing volume, pretends no otherwise to challenge his belief, than it shall satisfy his understanding, that it probably is what it pretends to be; and than if he receive damage by us in any thing, it is by his own rashness and overgreat easiness of belief, which he must in reason endeavour to put off, in exchange for some prudence and diligence of search, before he enter into this temptation.   

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

Annotation.  

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

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

Annotations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THe Gospel] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, (which we render Gospel) signifies among Authors, is ordinarily known, viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good news or good tidings. Thus the Angel speaks of the birth of Christ, in relation to all that should follow after it, Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring you good tidings of great joy, i. e. very joyful good tidings. Only in this sacred use of it, there seems to be a Metonymy, or figure very ordinary, whereby the word that signifies good news, is set to denote the history of that good news, the birth and life, and resurrection of Christ, which all put together is that joyful good news or tidings. As for our English word Gospel, which the Saxon read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is compounded of God, and spell; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Saxons signifying good as well a, God, & no difference being discernible in the writing of those two words among them, unless that when 'tis taken for God it hath an●e after it. So in the Treatise De veteri Testame to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aelc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God is all good, and all good cometh of him, According to the notion of most Nations, the Heathens calling God, Optimus, the best, and Christ according to the Jewish notion telling the young man, that there was none good, save God only. As for the other part of it [spell] it seems to signify [word] among the Saxons, as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 28. 37. & Psal. 79. 14. signifies a byword or Proverb, or as it is still used in the North by-spell. So in the Treatise De Vet. Test. Among Solomon's writings, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boc, One is Proverbs, i. e. by-spell book, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by-spell of wisdom. Some remains of the use of this word are still among us, as when a charm, carmen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indifferently a verse or a word, one or more lines of Scripture or otherwise, either spoken or writte● and hung about one's neck, on design to drive away a disease (according to the superstitious belief, and practise of our Ancestors) is still among us called a Spell, from the ancient use of it, as in the Poet, 
Sunt verba & voces, quibus hunc lenire dolorem  
Possis— words signify charms.  And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by euphony, Gospel, in Wicleifs translation, and ever since, notes these good tidings delivered, as first by an Angel, and after by the Apostles by word of mouth, so here in writing by way of History also; and in brief signifies that blessed story of the birth, life, actions, precepts, and promises, death, and resurrection of Christ, which of all other stories in the world we Christians ought to look on with most joy, as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good word, i. e. a. Gospel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  According to Matthew] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no more than this, That story of Christ, which Matthew, one of Christ's disciples, and Apostles, (who had associated himself to Christ, as a disciple of his, ever since he began to reveal himself, or to preach) compiled, and set down. This he is said to have written eight vears after the resurrection of Christ, and that in the Hebrew tongue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith an ancient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew, and therefore as writing to the Hebrews, he proceeds no farther in the Genealogy of Christ, then that he was from Abraham and David; Now this was set out by him eight years after the assumption of Christ. So another ancient MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It was set out at, or delivered and sent to Jerusalem in the Hebrew language. And though that which we now have be only in Greek, yet being translated into that language either by himself, or some Apostolical person (that it might be of farther use, then only to those of Jerusalem, the Jews, for whom it was first designed) and, as such, universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church, it is with the same reverence to be received by us, as if it had been first written in Greek, or as if we had the Hebrew still remaining to us.  
Having said this of the first it will not be amiss in this place, by the way, briefly to consider, Who were the Authors of all the four Gospels, and What is generally observable of each of their writings. For the first it much tends to the advancing the authority of these books, to consider, that two of them, the first and the last were compiled by two Disciples, and Apostles of Christ, who were perpetually present with him, and saw, and heard all the particular words and actions, which they relate, viz. Matthew and John. And for the other two, Mark and Luke, though they were not such Disciples, and Apostles, immediately retaining to Christ, and continually attending on him, yet they were familiar and constant attendants, the former of Peter, one of these Apostles also, (who wrote his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith that ancient MS. ten years after the ascension of Christ) the latter of Paul, who being called by Christ miraculously from heaven, was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter, (as appears by the story of the Acts) and long after, when he was at Rome, say the Ancients, Luke being by him instructed, wrote this Gospel, which therefore, saith the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath the Italic character, or manner of writing discernible in it. To this may be added what the Ecclesiastic Historians say of Mark, that Peter did deliver, and, as it were, dictare this Gospel to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith an ancient MS. It is to be observed, that the Gospel according to Mark was dictated by Peter at Rome, according to those verses anciently written on his Gospel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mark being instructed by S. Peter's preaching in the doctrine of the exinanition, or descent of Christ to our humane nature, wherein be was twofold, God-man by nature, set this down accordingly, and now hath the second place in the writings of holy Scripture, i. e. of the new Testament. And of this there be some characters discernible in the writing itself, As that setting down the story of Peter's denying of Christ, with the same enumeration of circumstances, and aggravations of the fault, that Matthew doth, when he comes to mention his repentance, and tears consequent to it, he doth it (as became the true Penitent) more coldly than Matthew had done, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept, whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept bitterly. And for Luke, his profession is, that he had made diligent enquiry, c. 1. 3. and received his advertisements not only from S. Paul, but also from those who were both eye-witnesses of what he writes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers, instruments employed by Christ in the particulars of the story, and therefore is as creditable a witness as their authority, from whom he had his instructions, can render him.  
That which is generally observable of these four writings is this, that the three first of them write the whole story from the Birth of Christ till after his Resurrection, but two of them more largely, Matthew and Luke, the third (Mark) more succinctly, setting down the series of the actions rather than the sermons, and passages delivered by him. And again though none of them agree throughout in observing the Order and Succession of the actions by them related (see note on Mar. 5. a.) yet two of them do agree in it one with the other, much more constantly, than the third with either of them, viz. Matthew an Apostle, and eyewitness, and Mark, from Peter, who was such also, but the third, Luke, which wrote his story out of collections, which he had from others, and compiled it himself, hath not so exactly observed the order, wherein the things were done, but only set down the things themselves; and when, beside that of the order, he hath sometimes varied from the others in some words, or circumstances (as, when others say 'twas a Maid that spoke to Peter, and occasioned his second denying of Christ, Mat. 26. 71. Mar. 14. 69. he reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculine, Lu. 22. 57 and some other the like) these are generally so inconsiderable, and of so noimportance to the main matters of Faith, the doctrines of the Gospel, that they are rather arguments to demonstrate that these writings were not contrived by any compact, or agreement of one with the other, but each of them apart, without consulting, or knowing, what the other had done, which is a circumstance that was necessary to make their testimonies several, and so to give them the greater authority from the number of them. As for the fourth, John, his writing seems to have been designed to these two ends, 1. To demonstrate, and declare the Divinity of Christ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith an ancient MS. copy, he describes the first and glorious age, or generation of Christ with the Father) as the other three had set down his Humanity, and cleared the matter of his Conception, and Birth, of the Virgin, and 2dly, to add out of his own knowledge some remarkable things (especially those which most tended to the former design) which had been omitted by the other three, to which purpose he saw it necessary to set down the story of Christ's Passion, and Resurrection, as the rest had done, that so he might affix those other circumstances, which he designed to add unto them. This is all that I think necessary to premise in this place of this matter.   

S. MATTHEW. CHAP. I.  
1 THE book of the note a generation of Jesus Christ, the son of note b David, the son of Abraham,]  
Paraphrase 1 An history of what concerned, or narration of the passages of the birth, life, death, and resurrection of Jesus Christ, who according to the prophecies foregoing of the Messias, sprang from the line of David, and Abraham, to both whom he was particularly promised.  
2 Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judas and his brethren.  
3 And Judas begat Phares and Zara of Thamar, and Pharez begat Esrom, and Esrom begat Aram,  
4 And Aram begat Aminadab, and Aminadab begat Naasson, and Naasson begat salmon,  
5. And Salmon begat Booz of note c Rachab, and Booz begat Obed of Ruth, and Obed begat Jesse,  
6. And Jesse begat David the King, and David the King begat Solomon [of her that had been the wife of Urias.]  
Paraphrase 6. Of her that had been defiled by David, while she was the wife of Uriah, but was now after Uriahs' death taken to be David's wife, and of her in that matrimony Solomon was born.  
7. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Asa,  
8. And Asa begat Josaphat, and Josaphat begat Joram, [and Joram begat Ozias,]  
Paraphrase 8. And Jehoram begat Ahaziah, Ahaziah begat Joas, Joas begat Amaziah, Amaziah begat Ozias, called also Azarias. See 1 Chron. 3. 11.  
9 And Ozias begat Joatham, and Joatham begat Achas, and Achas begat Ezekias.  
10. And Ezekias begat Manasses, and Manasses begat Amon, and Amon begat Josias,  
11. And Josias begat Jechonias and his brethren, [
* near upon the transportation or remove to Babylon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  about the time they were carried away to Babylon,  
Paraphrase 11. Immediately before the time (see note on Mar. 2. b.) that Jechoniah king of Judah, Jer. 24. 1. and the Jews with him, were, at divers times, carried captive by the king of Babylon to his country.  
12. And after they were brought to Babylon] Jechonias note d begat Salathiel, and Salathiel begat Zorobabel,  
Paraphrase 12. And after the time of their being carried or removed thither.  
13. And Zorobabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat note e Azor,  
14. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud,  
15. And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob,  
16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.  
17. So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying aay into Babylon unto Christ, are fourteen generations.]  
Paraphrase 17. So that the Genealogy here set down (not by enumeration of all the severals which succeeded one another from Abraham to Christ, see v. 8. but) in that manner as is sufficient to deduce his pedigree from Abraham, and David, may, for memory sake, be divided into three fourteens, one of those from Abraham to David, before they were Kings; a second from David to the captivity, whilst they enjoyed the Regal power entire; the third from the captivity to Christ, when there were only some weak remainders of the Regal power among the Jews.  
18. Now the birth of Jesus Christ was on this wife: [
* For Mary his mother having been betrothed to joseph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. before they came ●oge the, shewas found to be with child from or by the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When as his mother Mary was espoused to Joseph, (before they note f came together) she was found with child of the holy Ghost.]  
Paraphrase 18. His mother Mary had been betrothed to Joseph, but was not yet married to him and in this space he discerned her to be with child, but knew not by whom it was, it being indeed conceived in her by a wonderful miraculous manner, by the operation of the holy Spirit of God.  
19 Then her husband Joseph Being note g a 
† righteous.  just man, and not willing note h to make her a public example, was minded note i to put her away privily]  
Paraphrase 19 Then her husband Joseph being a merciful pious man, and not willing to expose or subject her to that public and shameful punishment, which belonged among the Jews to those women, whom the husbands when they first came in to them, found not to be virgins, was willing secretly to dismiss her, that being not known to be betrothed to him, she might only be liable to the punishment of fornication viz. infamy, not death.  
20. But while he thought on these things, behold, the Angel of the Lord appeared unto him 
† by dream, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a dream, saying, Joseph thou son of David, fear not 
* to take Mary to wife, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see note ●)  to take Mary to thee thy wife; for that which is conceived in her [is of the holy Ghost.]  
Paraphrase 20. Proceeds from the powerful work of the holy Ghost over-shadowing her, Luke 1. 35. and omnipotently working in her this conception.  
21. And she shall bring forth a son, and [thou shalt call his name Jesus, for he shall save his people from their sins,]  
Paraphrase 21. Whether by thee (as here) or by Mary, Luke 1. 31. or by both together (by the common right of parents) his name shall be called Jesus, i. e. Saviour, the title of leaders or generals, and governor's among the Jews, Obad. 21. to denote his spiritual kingdom, and conduct of all that believe and obey him, against their ghostly enemies, sin, etc.  
22. (Now all this was done note k that it might be fulfilled, which was spoken of the Lord by the prophet, saying,]  
Paraphrase 22. (And hereby that prophecy, Isa. 7. 14. had a notable completion, when the prophet said to Ahaz,  
23. Behold a Virgin shall be with child, and shall bring forth a son, [and note l 
* or, thou shalt, for the ancient Gr. and Lat. MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they shall call his name Emmanuel, which being interpreted is, God with us.)]  
Paraphrase 23. And as there the child in the prophet was called Emmanuel to signify the presence and protection of God to Ahaz, so shall the birth of this child be the coming of God among us.)  
24. Then Joseph 
† when he was risen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being raised from sleep, did as the Angel of the Lord had bidden him, and 
* took her to him to wife, see v. 20  took unto him his wife,  
25. And knew her not, till she had brought forth her first born son, and 
† or, she, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears either: see note 1.  he called his name Jesus.]  
Paraphrase 25. And she brought forth this Jesus, her first born (and in all probability, her only) son (the word [till] being of no force to the contrary, as may appear, 1 Sam. 15. 35. without ever being known by her husband, either before, or after the conception of him, (and, as 'tis piously believed, though not affirmed in Scripture, remained a virgin all her life after) and on the eighth day, the day of circumcision, and of imposition of names, his name was called Jesus by the appointment of his parents, according to the Angel's direction.  

Annotations on Chapter I.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The reason of the special mention of David and Abraham here, without any between, is the special promises which had been made to those two, to the one of continuing the Kingdom to his posterity; to the other of a numerous seed.  

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

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

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

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

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

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

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

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

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

CHAP. II.  
1 NOW when Jesus was born in Bethleem of Judea, in the days of Herod the king, behold there came 
* learned men, or Magis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note a wise men from the east to Jerusalem]  
Paraphrase 1. The birth of Christ, and the circumstances belonging to that, being set down in the former Chapter, here now succeed in this some passages pertaining to his childhood, and the first passage is, That after some time, not immediately after his birth, but whilst Mary and her son remained yet at Bethleem, certainly after the time of Mary's purification at Jerusalem (mentioned by S. Luke) and return to Bethleem again, the Chaldeans or Arabian Astronomers came to Jerusalem.  
2. Saying, [where is 
† the king of the lews which is born, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  he that is born note b king of the Jews? for we have seen his note c star note d in the east, and are come to worship him.]  
Paraphrase 2 When we were in our country we saw a strange extraordinary star rise in the heavens, which we never saw before, and discerning that it signified the birth of the Messias of the Jews (and of all other true sons of Abraham) foretold by Jewish prophets that he should be born (and that all kings should worship him, Psal. 72. 11.) we are come to bring presents to him, and worship him, and therefore we desire to be informed, where is the place of his Birth, and where is he.  
3. When Herod the king had heard these things he was troubled, and all Jerusalem with him.  
4: And when he had gathered all the chief priests and scribes of the people together, he demanded of them where 
* the Christ is, or, must be born, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ should be born.]  
Paraphrase 4. And calling the Rulers of the Sanhedrin to him, (see note on Mar. 5. 22. a) he proposed this question to them, What place do your books assign for the birth of your expected Messias? see note on Act. 15. c)  
5. And they said unto him, in Bethleem of Judea, for thus it is written by the [prophet]  
Paraphrase 5. Prophet Micah, c. 5. 2.  
6. And thou Bethleem 
& dagger; the territory of judah,  in the note e land of Judah, art note f not the least among the note g princes of Judah, for out of thee shall come a governor that shall rule my people Israel.]  
Paraphrase 6. And thou Bethleem which art part of the portion of land assigned to the tribe of Judah in the division, known by the name of Betheem Ephrata for its affinity to Ephrath, Gen. 35. 16. though thou wert in precinct, and worldly account, one of the least cities of Judah, yet art thou not now by any means the vilest, but the most honourable; for from thee shall proceed, or, in thee shall be born a Ruler, who shall govern my people Israel.  
7. Then Herod when he had privily called the wisemen, note h 
* learned from them exactly  enquired of them diligently what time the star appeared.  
8. And he sent them to Bethleem, and said, Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also.  
9 When they had heard the king, they departed, and lo the star which they 
* had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saw in the east, [
† led them along, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  went before them, till it came and stood over where the young child was]  
Paraphrase 9 Moved before them in the heavens as a guide to lead them to the place where the child was, and when it came to the point of the heavens which was just over the house, it stood still.  
10. When they saw the star, they rejoiced with exceeding great joy.]  
Paraphrase 10. And discerning that the star, which they had not seen so long, appeared again to them, in an horizon so far distant from that, where they first saw it, and that it conducted them, and at last stood still, and pointed out the house to them, they rejoiced very exceedingly.  
11. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him, and when they had opened their treasures, they presented unto him gifts [note i gold,] and frankincense, and myrrh.  
Paraphrase 11. Gold as an acknowledgement of a King: which also fell out opportunely, to fit the parents for the charge of their journey into Egypt, v. 13.  
12. And being warned of God 
* by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a dream, that they should not return to Herod, [they departed into their own country another way]  
Paraphrase 12. They went home a nearer and more private way (not that way which they came, through Jerusalem, which was about,) and so were out of Herod's reach before he missed them,  
13. And when they were departed, behold, the Angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother and flee into Egypt, and be thou there, until I bring thee word, for Herod will seek the young child to destroy him.  
14. And when he arose, he took the young child and his mother by night, and departed into Egypt.]  
Paraphrase 14. And upon, the Angel's warning, after the departure of the Magis, or Astronomers, immediately he took the child and his mother in the night time, and went a private way into Egypt.  
15. And was there until the death of Herod, [that it might be fulfilled that was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.]  
Paraphrase 15. And so that speech of Hos. 11. 1. which had one accomplishment in the people of Israel's being carried into, and fetched out of Egypt, was now again fulfilled in this true promised seed of Abraham, i. in Christ, (of whom Israel, called Gods firstborn, was a type) and in him, now that he was a child, as it was said in Hoses.  
16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth, and sent forth and slew all the children that were in Bethleem, and all the coasts thereof, from two years old and under, [according to the time which he had 
* learned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note h.  diligently enquired of the wise men.]  
Paraphrase 16. According to the time of Christ's birth, or according to the age which he had by conference with the Magis, calculated Christ to be of, viz. not two years old.  
17. Then was fulfilled that which was spoken by Jeremy the prophet,] saying,  
Paraphrase 17. Then had that prophecy of Jeremy, c. 31. 15. (which was delivered first to express the captivity of Babylon and slaughter of Jerusalem) another more eminent completion.  
18. In Ramah was there a voice heard, lamentation and weeping, and great mourning, note k Rachel weeping for her children, and would not be comforted, because they are not.  
19 But when Herod was dead, behold an angel of the Lord appeareth in a dream to Joseph in Egypt,  
20. Saying, Arise and take the young child, and his mother, and go into the land of Israel, for they are dead which sought the young child's life.  
21. And he arose and took the young child, and his mother, and came into the land of Israel.  
22. But when he heard that Archelaus did reign in Judah, in the room of his father Herod, he was afraid to go thither, notwithstanding being warned of God in a dream, he [turned aside into the parts of Galilee:]  
Paraphrase 22. Went into Galilee, where another of Herod's sons Herodes Antipas that contended with Archelaus for the whole kingdom had seated himself, having gotten that from him. He probably would not be inquisitive or jealous against any, that should be likely to dethrone Archelaus, and so there was not from him any apprehension of danger. Besides he was not such a tyrant as Archelaus had discovered himself to be.  
23. And he came and dwelled in a city called Nazareth, [that it might be fulfilled which was spoken by the prophets, He shall be called a note l Nazarene:]  
Paraphrase 23. And so by residing and dwelling in Nazareth, he was made capable of that title which is used of the Messias in the prophets, that he should be Natser, the branch of the rxoot of Jesse, (or, as the word may bear, a Saviour) so often promised to that people.  

Annotation on St. MATTHEW Chap. II.  

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

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

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

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

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Enquired of them diligently] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to inquire diligently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 8. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative of the thing, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here signifies to learn exactly by enquiry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to know exactly, saith Phavorinus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the accurate knowledge of any thing saith Hesychius.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Gold, etc.] Among the gifts that Abraham gave to the sons of Chetura, there were (say the traditions of the Jews) Gold, Frankincense, and Myrrh, which he had received from the Kings of Sodom and Gomorrha, as Epiphanius citys it out of them in the Exposition of the Cathol. Faith, and therefore (saith he) their posterity in Magodia, a region of Arabia, presented the same gifts to Christ at his Nativity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Rachel weeping] That which is here cited out of Jeremy 31. 15. was there a Prophetic and figurative speech spoken of the captivity of Babylon, and the slaughter at Jerusalem (a city of the tribe of Benjamin the son of Rachel) long after Rachel's death, who therefore did not really weep, but is set to express a lamentable slaughter, and so also it hath here a second completion in this kill of the Infants in Bethleem; the people of the jews being by an ordinary Synecdoche capable of the title of Benjamin, because in the breach of the Kingdom the two tribes of judah and Benjamin make up that people, and therefore Rachel, Benjamins' mother is also here figuratively brought in, lamenting this slaughter as of her children, and that the more properly, because she was buried in Bethleem, Gen. 35. 19  

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

CHAP. III.  
1. IN those days came John the note a Baptist preaching in the wilderness of Judea]  
Paraphrase 1. Now before Christ's entering upon the first part of his office, that of preaching the will of God, called his prophetic office (in which he continued till his crucifixion) it was necessary to set down the office of John Baptist, who proclaimed his coming beforehand as his harbinger, or forerunner and at whose baptising of Christ, the holy Ghost visibly descended on him, and consecrated him to this prophetic office. And thus it was, while Jesus continued at Nazareth, though many years after his first coming thither, John the Baptist preached in the desert called the desert of Judea (differing from other deserts mentioned in the Scripture, under the name of Maon, Engaddi, Ziph, the desert of Idumea, etc.) by a river side near Enon and Salim.  
2. And saying, note b Repent ye, for the note c kingdom of heaven is at hand.  
Paraphrase 2. Nor giving them any new precepts of life, but charging them with their breaches against the rule or law which they had already, and accordingly saying to all that people, Reform, & mend your lives, for the kingdom of the Messias, so long looked for, is now approaching, and so the time that God shall come to execute most visible judgements on this land (even to an utter destruction, if ye repent not at this preaching of John and Christ) and withal bestow most eminent and remarkable preservations upon all penitent believers.  
3. For this is he that was spoken of by the Prophet Esaias, saying, the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.  
Paraphrase 3. And this according to that which Isaiah c. 40. saith, He shall preach in the wilderness of Judea, and the sum of his preaching shall be, The approach of the Lords coming to receive his Kingdom, and upon his being rejected, coming with his hosts against the obdurate and rebellious, to destroy them that would not let him reign over them. See note c.  
4. And the same John [had his note d raiment of camels hair, and a leathern girdle about his loins, and his meat was locusts and 
* field-honey.  note e wild honey.]  
Paraphrase 4. Wore a rough garment made of Camel's hair (such as Elias had, 2 Kings 1. 8. and was thence called an hairy-man) or of sackcloth, Rev. 11. 3. agreeable to his being in the wilderness, and nothing to gird it to him, but (as Elias again) a p●ice of leather made of some beasts skin, and he eat nothing but either a larger sort of grasshoppers, called locusts, Rev. 11. 22. (or else, as some think, green herbs) and field-honey, i. e. neither bread nor wine, Mat. 11. 18. Luke 7. 33. but only such as the wilderness, or as the wood brought forth.  
5. Then went out to him Jerusalem and all Judea, and all the region round about Jordan.  
6. And were baptised of him in Jordan, confessing their sins]  
Paraphrase 5, 6. And upon this fearful denouncing of his against the Jews, a great multitude of Jews of all parts went out to him, and confessed their sins, which might justly bring down these judgements on them, each acknowledging his own particular guilts, and promising reformation. And he received them by baptism, or immersion in the water of Jordan, promising them pardon, upon the sincerity of their conversion, and amendment, or reformation of their lives.  
7. But when he saw many of the Pharisees and Sadduces come to his baptism, he said unto them, [O generation of vipers, who hath warned you to flee from the wrath to come?]  
Paraphrase 7. O ye, that are more like to broods of venomous creatures, than the progeny of Abraham, who hath admonished you to make use of this means to escape this destruction approaching?  
8. Bring forth therefore 
* worthy, or meet fruits of repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fruits meet for repentance.  
Paraphrase 8. See that your reformation be sincere, producing fruits worthy of the stock from which you glory to spring (i. e. of Abraham, v. 9 who is your father indeed, but from whom you are so far degenerated, that you are become broods of vipers, v. 7.) or absolutely (as Acts 26. 20.) meet, fit, seasonable fruits, such as may avert or prevent those judgements.  
9 And 
† seem not.  note f think not to say within yourselves, we have Abraham to our father, for I say unto you, that God is able of these stones to raise up children unto Abraham]  
Paraphrase 9 And say not, or, do not please and satisfie● yourselves in saying or thinking, that you have the privilege of being children of Abraham, which will be able to secure you; For God hath not such need of children of Abraham, that he may not destroy them; he can, without breach of promise to him, destroy them all, and then out of the obdurate Gentile world (or, if he please, out of the stones in the streets) produce and raise up a people to himself, followers of the faith of Abraham, and so as precious to God, and to whom the promises made to Abraham as truly belong, as to the proudest Jew among you.  
10. 
* But the axe is even already, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And now also the axe is laid to the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.  
Paraphrase 10. But now are Gods judgements come home to this people, and ready to seize upon the whole nation, and shall actually fall upon every unreformed sinner among you. See note on Acts 15. c. (In this how every sort of people are concerned, see Luke 3. 10. etc.)  
11. I indeed note g baptise you with water unto repentance, but he that cometh after me is mightier than I, whose shoes I am not worthy to 
* remove, or carry.  note h bear, he shall baptise you with the holy Ghost, and with fire.]  
Paraphrase 11. But, this is not all I have to say to you; Beside this warning you to repent, I am also sent to tell you, that the Messias is now at hand, ready to enter on his office. And indeed all that I do, is to preach repentance, and to receive proselyte: after the Jewish manner, with water, the only ceremony that I use; but Christ, who, though he comes after me, is much superior to me, and whose disciple or servant I am not worthy to be, (he being that great prophet foretold by Moses, that all must hear under pain of utter excision, and accordingly reforming and heightening Moses' law, which I have not meddled with, save to call you to repent of the breach of it) he shall come in greater pomp, shall first send the holy Ghost to come down visibly on some of you his chosen disciples, who shall believe in him, and to whom he shall entrust all power in his Church after him, thereby not only to assure them of the truth of his doctrine, but also to consecrate them to his service (see note on Acts 1. a.) to preach his doctrine to the whole world (but first to all the cities of Jury.) And this shall be another manner of initiating of disciples, mine with water, but his with fire, which will purge those things which water will not, and this fire perhaps an emblem of something else; For immediately after that, by that time they have preached through all the cities of Jury, he shall also come down with fire, or flaming judgements, on the obdurate unbelievers, v. 12. (see Acts 2. 17, 19 etc.) and at the end of the world, reward every man according to his works.  
12. Whose 
* winnowing instrument.  note i fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his garner, but will burn up the chaff with unquenchable fire.]  
Paraphrase 12. He comes like an husbandman to thresh and winnow, with such instruments in his hands which will sever the wheat from the chaff, the good from the bad; The good he will preserve, but the refuse he will deliver up to the wind and fire, to be utterly destroyed.  
13. Then cometh Jesus] from Galilee to Jordan unto John, to be baptised of him.  
Paraphrase 13. While John was thus a preaching and baptising, and had gathered good store of disciples, Jesus cometh.  
14. But John forbade him,] saying, I have need to be baptised of thee, and comest thou to me?  
Paraphrase 14. And John besought him it might be otherwise.  
15. And Jesus▪ answering said unto him, Suffer it to be so now, for thus it becometh us [to fulfil all righteousness. Then he suffered him.]  
Paraphrase 15. To do all those things which are by God required of all under this state of John's ministry, (see note on Rom. 1. b) and by so doing, i. e. by my receiving baptism from thee, God hath determined to inaugurate me to my office of preaching the Gospel, by sending down his Spirit upon me at that time, and giving me testimony from heaven; upon this John permitted him, and baptised him, and accordingly it came to pass.  
16. And Jesus when he was baptised, went up straightway out of the water, and lo the heavens were opened unto him, and he saw the Spirit of God descending 
* as it were.  note k like a dove, and lighting upon him.]  
Paraphrase 16. For Jesus, as soon as he was baptised, went out of the water before John, and assoon as ever he came out of the water, he fell down on his knees in prayer to his father, Luke 3. 21. and whilst he was praying, behold the heavens (see Acts 7. 56.) either really, or after some remarkable manner of appearance, parted asunder visibly before Christ, and the Spirit of God descended upon him, as a dove descends upon any thing, visibly hover, and lighting upon him, (so Mark 1. 10.) and John Baptist saw and discerned what was done, Jo. 1. 32.  
17. And lo a voice from heaven, saying, note l This is my beloved son, in whom I am well pleased.]  
Paraphrase 17. And as the heavens parted asunder, a thunder came out, and (joined with it) a voice, delivering these words, This is, etc. i. e. This is my son whom I have sent on purpose to reveal my will by him, and whatsoever he teaches comes from me, and is perfectly my will or law.  

Annotations on St. MATTHEW Chap. III.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Repent ye] This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only sorrow for sin, or wishing it undone but a change of mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversion, Mal. 4. 6. and reformation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6. 1. Repentance not only for, but from dead or sinful works. Both very necessary.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Kingdom of heaven] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdom of heaven, and, of God signifies in the New Testament the kingdom of the Messias, or that state or condition, which is a most lively ●mage of that which we believe to be in Heaven, and therefore called by that name. For as God's regal power exercised in Heaven consists in assisting, defending, and rewarding all his faithful subjects, and in warning, punishing, and destroying his obdurate enemies, so this kingdom of the Messias is an exact Image, or resemblance of it; And being, as 'tis elsewhere affirmed, not of this world, a Secular kingdom, but consisting especially in subduing the world to his dominion, That is done first by the descent of the Spirit, and preaching the Gospel, by his word powerfully working in some, and bringing them unto the Faith, and then by his iron rod executing vengeance on others, viz. the contumacious and obdurate (to this purpose that Parable delivered by Christ▪ Luke 19 12. on occasion of their thinking that the Kingdom of God should presently appear, v. 11. is very considerable: see the place,) and particularly those of the Nation of the Jews after the crucifixion of Christ. And accordingly this kingdom of God will generally signify these two together, not only the first alone, but in conjunction with it, that other more tragical part of it also. That 'tis used so here may be discerned; First by that which is said in Malachy, by way of Prophecy, of John's preaching, c. 4. 5. that he should come before the great and terrible day of the Lord, (see note on c. 17. a.) i. e. before the fatal destruction of this people, and also in Isaiah, that when he cried in the wilderness, this was part of his crying [Prepare ye the way of the Lord:] noting him an anteambulo, or forerunner of Christ's coming (which what it signifies will be explained, Mat. 24. b.) and again, Every valley shall be exalted, and every hill brought low; Which although it were Literally spoken by the Prophet, of the reducing the people from Captivity to their own country, (expressing it by the former deliverance and passage out of Egypt through uneven craggy ways in the desert, which yet by God's conduct were made passable to them, and they brought at last to a Canaan) and Mystically of the removing all Obstacles in our way to felicity and bliss, yet may farther be applied to this of the Roman armies coming against Jerusalem, and perhaps be explained by that passage in Josephus de Bell. Jud. l. 6. c. 12. that the high and low places were made plain for the coming of the Roman Army, and engines against Jerusalem, in like manner, as when 
* Geog. l. 5. p. 162.  Strabo saith of the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they plained the ways through the region, cutting down the hills, and filling up the hollow places. And so the verses of Sibylla Erythraea (set down by 
a De Civit. Dei l. 8. c. 33.  St. Augustine and 
b De Praedic. par. 2. c. 1.  Prosper) beginning with Judicii signum, the sign of judgement, and E coelo Rex adveniet, the coming of the king from heaven, and that in carnem, into the flesh, praesens ut judicet Orbem, that being present he may judge the world, there follows, 
Dejiciet colles, valles extollet ab imo,  
Non erit in rebus hominum sublime vel altum,  
Jam aequantur campis montes—  He shall cast down the hills, and advance the valleys, There shall be among men nothing lofty or high, The mountains are now levelled to Campagnia: And then soon follows, — Tellus confracta peribit, the destruction of the earth or land, i. e. (in the sacred Dialect) of Judaea.  
Secondly, by that which follows here v. 10. as the explication of this text of the Baptists [and now also the axe is laid to the root of the tree, every tree therefore that bringeth not forth good fruit, is hewn down, and cast into the fire] and again v. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [the wrath ready to come upon them] which is proportionable, or parallel to the approaching kingdom of heaven, as the exhortation v. 8. of bringing forth meet fruits of repentance, is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent, and so directly in that Prophecy of Malachi's concerning the coming and preaching of John Baptist, Mal. 4. 5. 6. the sum of his preaching is expressed by the effect of it, He shall turn the heart of the fathers to (or, with) the children, and the heart of the children to (or, with) their fathers, i. e. shall convert all sorts of Jews, young and old, fathers and children, preach conversion and repentance to them, lest I, (i. e. God) come and smite the earth (or, land) with a curse; Where, as Gods coming is interpreted by his smiting Judaea (curses and inflictions on that land) so is this Denunciation of those judgements, part of that Baptist's sermon, and the repentance or conversion by him preached, the only means to avert them. And so likewise in Isai. 40. the revealing the glory of the Lord, etc. v. 5. may be 1. the preaching of the Gospel, and then the visibleness of God's judgements on all the Jews in Judea, and the sixth, seventh and eighth verses very fitly refer to the sudden Destruction of that people, as the withering of grass, or fading of flowers upon Gods blowing upon them, whereby his Displeasure is expressed. To which yet his preservation of the remnant (as here his gathering the wheat into his garner v. 12.) his protecting of the few beleivers (so that not an hair of their heads shall fall, Luke 21. 18.) is immediately annexed v. 9, 10, 11. And accordingly [the kingdom of God] here is not so to be restrained to the Punitive part, but that it also contain under it that other piece of Regality, which consists in protecting of subjects, and rewarding them which do well also, which should be most visible at the time of his punishments on the obstinate, his burning the chaff with unquenchable fire. To this purpose the words of Saint Luke, c. 21. v. 18, 31. are most remarkable, where setting down distinctly the Signs and forerunners of the destruction of the Temple and that people, and among those prognostics, the great persecutions which the Disciples should find from the Jews, he bids them then cheerfully look up, v. 28. for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption, deliverance from these hazards and pressures, draweth near, and, with a short Parable interposed to express it, he adds v. 31. Know that the Kingdom of God is at hand, this Kingdom surely here, which now approached, but should then be more near, wherein the judgement of God should be most visible in judging betwixt the Wheat and Straw, burning up the refuse, destroying the impenitent unbelieving Jews, but protecting and setting safe on the shore all the Disciples & beleivers, and that by the very destruction of these their Brethren who were their chiefest persecutors, v. 16. This sense will be the more unquestioned, if it be observed, that when Christ himself begins to preach, he used these same words, c. 4. 17. by which it is clear, that Christ's preaching the Gospel was not the only thing meant by this kingdom (as 'tis generally supposed) because that was then actually present, when Christ saith only [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is nigh approaching.] And if it be said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense, expressed by the Latin, appropinquivit, may signify that it hath been near, but now is present; Then first I answer, that that Grammatical nicety will not be appliable to many other places of Scripture, where that Tense is used. 2. That even the full Grammatical importance of it will be made up by rendering it [it hath for some time been approaching] that people's sins long calling for it. 3. Luke 21. 31. (which was long after this, and withal a prediction of a time then Future) 'tis then but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdom of God is nigh. And as by Christ, so when the Apostles are sent out by him the same stile is still prescribed them, Mat. 10. 7. As you go, preach, saying, The Kingdom of heaven is at hand. And as it is to this same sense affirmed by Christ, that he came to send a sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a slaughter on the land of Judea, Mat. 10. 34. so when this commission of the Apostles is set down by St. Luke, 10. 11. to those that receive them not, they are appointed to use a direful ceremony, shaking off the dust from their feet against them, and telling them the importance of it, that the kingdom of God is nigh upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 11. and upon the back of that, v. 12. Verily I say unto you, it shall be more tolerable for Sodom in that day (i. e, not in the day of Judgement to come, for that belongs to each particular person, not whole cities together, but) in that day of the Kingdom of God, then for that refractory city. God's dealing with Sodom in the day of their destruction with fire and brimstone, shall be acknowleged to have been more supportable, than his dealing with such contumacious impenitent cities of Judea; So Mat. 16. 28. The Son of man coming in his kingdom] belongs not to the Transfiguration, as 'tis by many mistaken, but to a coming in the glory of his father to reward and punish, v. 27, (and is called the kingdom of God coming with power,▪ Mark 9 1.) and that belongs clearly to the scope of the place, viz. to arm his followers, that they should not be terrified with the malice of the jews, v. 25. or tempted to deny Christ, Luke 9 29. So Luke 19 11. when 'tis said; they thought the kingdom of God should presently appear, Christ's parable concluding with the bringing forth, and slaying the enemies before him, applieth it directly to this purpose, v. 27. and so what he adds v. 43. at his entrance into jerusalem. So Luke 17. 20. when he answers that the kingdom of God comes not with observation, i. e. in a pompous remarkable manner, so as Kings are wont to come with their Court and train attending, which all men come out to look after, and cry, Lo here, i. e. it is come, etc. it is clear by the consequents, that it belongs to this matter, 1. the preaching of the Gospel among them, than already begun, v. 21. and then the destroying of unbeleivers, v. 22. 24. etc. The way by which this phrase comes thus to signify, is this, because there be several offices of a King, the exercise of the power of the Sword, as well as of making Laws, of punishing and rewarding, as well as of reigning, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13. 4. an avenger to inflict punishment, and so he is expressed at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 18. 7. speaking of this matter. In this respect it is, that the Governors of the jews were called judges; inflicting of punishments or judgements (which is one part) giving denomination to the whole Regal office; and so Luke 10. these three phrases, [the kingdom of God] v. 11. and [that day] i. e. the time of his exercising that Regal power, v. 12. (or as Saint Mark reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 6. 11. the day of executing judgement) and in the same matter [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 14. judgement simply] are all phrases of the same significancy to note the destruction here threatened, with which there was also Mercy mingled, and preservation to some. See Luke 17 34. and 21. 28. The same thing is expressed by other phrases, the coming of Christ, the end, the end of all things, the conclusion of this age, etc. which in their due places shall be observed.  

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

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. To bear] That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not, as in other places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bearing of a burden or weight (the Labourers or Porter's office) but as a Ministerial Office, either 1. to remove things that are not of present use, out of the way (the same that in other places is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away, or put aside the bed, as being no longer useful) and by this means it will here be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lose the latchet of the shoe, Mar. 1. 7. and John 1. 27. that Losing, being in order to taking it off; Or else 2ly, as Lu. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry shoes was ordinary in journeys, so might it fitly be the Disciples office to do so, and so either way the meaning of the Baptist's speech is, that he was unworthy to be Christ's Disciple, for the Disciples of any Prophet among the Jews were to serve him as his Ministers, to perform to him his ordinary necessary services; so Joshuah was unto Moses, Exod. 24. 13. and in Josephus l. 1. So Elisha ministered unto Elias, 1 Kings 19 2. and poured water on Elias hands, (this being set down as the Disciples office among their Constitutions) and so when Christ saith, he was among them as he that ministers, Luke 22. 27. that of ministering, refers to the office of a Disciple. And so when they are called the sons of the prophets, it is in the Hebrew notion, wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sons and servants, or ministers, are all one.  
V. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. Fan] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a winnowing instrument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a piece of wood, by which they separate the wheat from the chaff, saith Hesychius. The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventilabrum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit, ventilavit, referring in general to Winnowing or holding up to the wind, but not peculiarly to the manner of doing it. The Syriac hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raphsho, and so the Arabic also. In which languages the word is said to have two significations, 1. to note a shovel, or such like instrument, with a broad head, as a paddle, etc. wherewith the surface of the earth is plained or pared. So 'tis in the Arabic proverb, Men all rapsh el all arsh, from the shovel to the throne, from the meanest profession to the greatest dignity; 2. (as 
* Syro Arab. Lex.  Jesus Bar Ali defines it) an instrument with a broad head, wherewith corn is moved or winnowed, or stirred up, to cleanse it. Accordingly the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius expresses first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an instrument with teeth, and again he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he defines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spear, or pike, having three teeth or sharps, a three-toothed pitchfork, used to stir, or throw up corn, when they make up their floors; and in another place, he makes it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being by the Grammarians said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which hath three darts, quod tres cuspides habet, it appears to be directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The result of all this Grammatical discourse is this, hat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is set to denote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that instrument with teeth, some what like our pitchfork, with which they managed the business of Winnowing their corn stirring it up, that the chaff, when the corn is out of it, having no weight in it, may be driven away with the wind if there be any, and if there be none, they had an instrument, as we have now sails to make a wind, and then that blows away the chaff without any other helps, then of stirring it up, that the wind may have force on it. Thus Isa. 30. 24. the corn is said to be winnowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which, saith Kimchi, signifies Pala, quâ grana, per spatium longiusculum in ventum illata, à ventilatore purgantur, (as Mr. Fuller renders him) and accordingly we render it a shovel) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and (with the fan, we read, i. e.) with that instrument here spoken of, that stirs up the corn for the wind, that that may drive all the dust and chaff away; the word that the Hebrew here useth. This is distinctly and properly the manner of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the throughly cleansing of the threshing floor, which here follows. For so at this day in those parts under the Turks dominion (and also in Spain, where, by the inhabiting of the M●ors, who are bastard-Jews, many Jewish customs are retained) the Threshing-floor is in an eminent place in the open field, large enough to be compared with that of Araunah, 2 Sam. 24. where David built an Altar. Thither, after gathering their corn, they bring it, then have they a pair of wheels of iron, joined with an axle tree, and dented, or toothed, like a saw, and sometimes an heavy board or plank, about the bigness of an ordinary door, driven on the lower side, full of sharp stones, or pieces of flints (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 41. 15. which the Greek renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Isa. 28. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the threshing instrument, and the cart wheel) and one of these the oxen draw over it, so at once with their feet treading out the corn, and with these breaking the straw into small parts, which is the ordinary food for their cattle all the year. This they take away and put up in bags. As for the Ch●ffe the wind drives that away, as 'tis Psal. 1. 4. and Job 21. 18. and Isa. 41. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt 
* or perhaps thresh them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note on chap. 21. g.)  winnow them, and the wind shall take them. Only in case of the winds turning, when they fear that it will bring all the chaff back again upon the floor, they put fire to it at the wind-side, and that creeps on and never gives over till it hath consumed all the chaff, and so is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, a fire never quenchable, till it have done its work. To this description of their practice many places in the old Testament agree. The threshing the mountains, Isa. 41. 15. refers to the custom of Threshing-floors in such eminent places, and so setting the hills as chaff, winnowing or dispersing them as chaff upon a hill, and the wind carrying them away v. 16. So Jer. 4. 11. a dry wind of the high places in the wilderness, not to winnow, nor to cleanse, even a full wind from those places, etc. a full wind, in stead of Winnowing or cleansing the Wheat from the Chaste, carrying all away. So Prov. 20. 21. 'tis said of the wise King; that he scattereth the wicked, and bringeth the wheel over them, scatters them as he that Winnows, and that he may do so, brings first upon them the Wheel or Threshing instrument. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheel, that we had even now in Isa. 28. 27. joined with the threshing instrument. And Psal. 83. 13. O my God make them like a wheel, and as the stubble before the wind, both parts refer to this custom also; make them, as a Threshing wheel is wont to make the Corn, driving one part from another, and then the wind comes, and drives away the stubble and chaff, and then follows, as the flames consume the mountains (that is, set the Chaff on the mountains on fire, and burn it, lick it quite up) persecute them so with thy tempest, etc. so Isa. 5. 44. as the fire consumeth the stubble, and the flame devoureth the chaff. According to this notion of Winnowing, and Burning the chaff, this verse accords with the general matter of John Baptist's preaching, viz. Christ's rich promises of all merciful reception, and preservation to those that shall repent, and receive the Gospel, and threatening of all judgements upon the impenitent Jews, formerly expressed by the kingdom of God approaching, and again by the axe laid to the root of the tree, ready to hew it down, and that attended with casting into the fire, as here the chaff is with burning with fire unquenchable. And so it was fulfilled on the Jews even in this life (as it was oft foretold) the godly true Penitents that received Christ, through these tribulations, were preserved, when the rest that could not bear, or hold out the trial, all that the wind of temptation, false doctrine, etc. carried away, were generally destroyed, the corn laid up in a garner, and the chaff devoured with the fire.  

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

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

CHAP. IU.  
1. THen was Jesus up of the Spirit into the wilderness, to be tempted of the note a Devil.]  
Paraphrase 1. And immediately after his baptism, and before he entered on his prophetic office, that Christ might give an evidence of his piety, and trust in God, and of his constancy, it was thought fit that some trial should be made of him, And to that end, by incitation or impulsion of the Spirit of God (of which he was full, Luke 4. 1.) he went up from Jordan farther in the desert, not voluntarily putting himself upon temptation, but doing it according to God's appointment.  
2. And when he had fasted forty days and forty nights, he was afterward an hungered.]  
Paraphrase 2. And being there he was enabled by the miraculous power of God to continue forty days and nights without eating or drinking any thing, as Moses and Elias, the two great prophets, had done, and after that, that he might be the fitter for the ensuing trial of his trust in God, made on him by Satan, he was as sharply assaulted with hunger, as any man at any time is, for want of meat.  
3. And when the tempter came to him, he said, If thou be the son of God, command that these stones be made bread.]  
Paraphrase 3. And the Devil laying hold, and taking advantage of that opportunity came and said unto him, If thou art the Son of God, make use now of that power to thy own relief, and turn these stones into bread.  
4. But he answered and said, It is written, [man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.]  
Paraphrase 4. Bread or ordinary means of fusteining men, is not of necessity to the life of man, God can feed and uphold him by other means, whatsoever he please to make use of to that purpose, his bare word and nothing else, Deut. 8. 3.  
5. Then the Devil taketh him up into the holy city, and setteth him on 
* the battlement.  a note b pinnacle of the Temple,  
6. And saith unto him, If thou be the son of God cast thyself down, for it is written, He shall give his Angels charge concerning thee, and 
† on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their hands they shall 
* carry thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bear thee up, lest at any time thou dash thy foot against a stone.]  
Paraphrase 5, 6. Then Satan, as 'tis most probable, carried him in the air, without doing him any hurt, unto Jerusalem, being permitted by God to do so, and set him on the battlement of the Temple; and urging a verse of the Psalm to him, Psal. 91. 11. he persuaded him to cast himself down from thence, by that means to testify that he was the Son of God; for if he were so, this he might do securely.  
7. Jesus said unto him, [It is written again, Thou shalt not note c tempt the Lord thy God.]  
Paraphrase 7. It is sufficiently manifest to me, that I am the Son of God, and cared for by him. I shall not require any more signs to prove it, nor express any doubt of his power, and goodness toward me, as the Israelites did, Exod. 17. 7. saying, Is the Lord among us, or no? To which the prohibition of tempting God refers, Deut. 6. 16. (which is the text quoted in this place, a prohibition not of too much, but too little confidence, of doubting of God's presence among them.)  
8. Again the Devil taketh him up into an exceeding high mountain, [and showeth him all the kingdoms of the world, and the glory of them.]  
Paraphrase 8. And from thence gives him a view of all that was to be seen from thence, and adds a representation of many of the other kingdoms of the world, in as splendid and inviting manner as he could, and all this in a moment of time, Luke 4. 5. not one after another, that so they might amaze and affect him the more with their splendour, and on a sudden prevail upon him, which otherwise would not be so likely to do it.  
9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.  
10. Then said Jesus unto him, Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
11. Then the Devil 
† dismisseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leaveth him, and behold Angels came and ministered unto him.]  
Paraphrase 11. Then for a while Lu. 4. 13. Satan left tempting him, (afterwards setting himself more industriously on all stratagems to take away his life) and as the Devil left him, the good Angels came and waited on him, ministering to his hunger, or bringing him meat, as to Elias was done.  
12 Now when Jesus heard that John was 
* delivered up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cast into prison, he departed into Galilee.]  
Paraphrase 12. After this, not immediately, but having gone once into Galilee, and done many things there, (set down Jo. 2. &c) and having before that entertained some disciples, or constant followers, John 2. 2. by name Philip, John 1. 43. (for this and much more was done before John's being cast into prison, John 3, 24. see note on Joh. i. e.) when he heard of the imprisonment of John, he went a second time into Galilee.  
13. And leaving Nazareth he came and dwelled in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nepthali:  
14. That it might be fulfilled, which was spoken of Isaias the Prophet saying,  
15. The land of Zabulon and the land of Nepthali note d by 
* the sea side.  the way of the sea, beyond Jordan, [Galilee note e of the 
† Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gentiles,]  
Paraphrase 15. Galilee encompassed, or in the confines of other nations.  
16. The people which sat in darkness saw great light, and to them which sat in the region, and shadow of death, 
* d●d the light arise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  light is sprung up.  
17. From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand.]  
Paraphrase 17. Now began Jesus to enter on his prophetic office (consisting of three things, preaching or making known the will of God, entertaining disciples, doing of miracles: the first here, and more largely Mat. 5. 6, 7. and in his many parables: the second v. 18. etc. the third, as necessary to confirm his doctrine, on all occasions from time to time, till his death, and departure hence) and the sum of that office was to bring sinners to repentance, by giving them warnings from God, promises to allure, and threatenings to fright them to it.  
18. And Jesus walking by the sea of Galilee saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea (for they were fishers.)  
19 And he saith unto them, Follow me, and I will make you fishers of men.  
Paraphrase 18, 19, 20, 21, 22. And as Jesus was walking by the lake of Genesereth (see note on Luke 8. c.) he saw two brethren that were fishers, Simon who was afterwards surnamed Peter, and Andrew his brother, a washing their net upon the shore, Luke 5. 2. and having spent some time in discourse with them, or preaching to them, he went a little farther, and saw two other brethren, James and John with their father Zebedee, all of the same trade, and they were in their boats mending their nets, having newly washed them on the shore also, Luke 5. 2. and now returned to their boat again. And soon after this, having done a great miracle, set down distinctly Luke 5. 3. etc. (see note a. on the chap.) he called all the four, commanding them to follow him, promising to make them fishers of men, or to instate them in a calling (and endue them with powers) of gaining and converting of men, and they all forsook their boats and trades, obeyed and followed him.  
20. And they straightway left their nets and followed him.  
21. And going on from thence, he saw other two brethren, James the son of Zebedee and John his brother in a ship, with Zebedee their father, mending their nets, and he called them,  
22. And they immediately left the ship and their father, and followed him.)  
23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease among the people.  
24. And his fame went throughout all Syria, and they brought unto him all sick people, that were taken with divers diseases and torments, and those which were possessed with Devils, and those which were [lunatic,] and those that had the palsy, and he healed them.  
Paraphrase 24. Affected with any disease, on which the changes of the moon had influence, whether madness, or falling sickness, see note on c. 17. c.  
25. And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem and from Judea, and from beyond Jordan.  

Annotations on St. MATTHEW Chap, IU.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. A pinnacle] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying literally a little wing, doth here note the exterior circuit of the top of the house, which compasseth it in (and is thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 22. 8.) to keep men from danger of falling from the roof, and is therefore in the Law prescribed in their buildings, that thou bring not blood upon thy house. It is by the Grammarians explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of girdle on the top of the Temple to encompass it, which is clearly the battlement, not the pinnacle, see Note on c. 10. i.  

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

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

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

CHAP. V.  
1. AND seeing the multitudes he went up into a mountain: and when he was set, his note a disciples came unto him,  
2. And he opened his mouth and taught them, saying]  
Paraphrase 1, 2. Christ now in a more eminent manner sets upon his prophetic office, and there being a great multitude present, he went up into a mountain, as a place of advantage to speak most audibly, and there seating himself as a prophet or teacher, a company of his constant followers, all that received and obeyed his doctrine (not only the twelve, which were afterward chosen to be his Apostles) came close up, and communed with him, And to them he addressed his speech, saying, (for the explication of this whole Sermon, see Pract. Chatech. l. 2. etc.)  
3. Blessed are the poor in spirit: for theirs is the kingdom of heaven.]  
Paraphrase 3. Blessed are all they that how high soever their condition is in this world, are yet in mind, affection, and conversation humble and lowly, and they which, when they are in worldly poverty, bear it willingly, not only of necessity, for to these belongs the riches, and those the greatest, even of a kingdom, and that of heaven, (see Luke 6. 21. Yours is the kingdom of heaven.)  
4. Blessed are they that mourn: [for they shall be comforted.]  
Paraphrase 4 For they are of a fit temper, and capacity to receive that comfort, which Christ and the Spirit offer to all that are capable of it, and accordingly their present sadness shall be repaired here, and moreover rewarded with future joys, Luke 16. 25. whereas those that have most of the carnal jollities of this world, that have enjoyed all their good things here, have a sad arrear of mourning which expects them in another world.  
5. Blessed are [the meek: for they shall inherit the note b earth.]  
Paraphrase 5. The quiet-spirited persons and they that live in obedience to government, for they ordinarily shall live quietly, and receive the protection, and benefit of Government, and invading no man's goods, or life, shall generally enjoy long life and tranquillity in the earth. Or when the exercises of this virtue in some singular conjunctures of time brings losses, or death upon them, they shall be richly rewarded in another world, and be made amends abundantly there for all that the practice of this virtue hath brought upon them.  
6. Blessed are they [which do hunger and thirst after righteousness: for they shall be filled.  
Paraphrase 6. Whose appetites are removed from the meaner inferior objects of our thirsts (which may raise but never satisfy our appetites) from the worldings importunate desires, ambitions and covet, to the eager and impatient pursuit of the favour of God, and of piety of the highest kind, that way of salvation now proposed to men by Christ (see note on Rom. 1. b. For these shall be sure to obtain what they pursue, and to be fully satisfied in the acquisition.  
7. Blessed are [the merciful: for they shall obtain mercy.]  
Paraphrase 7. They that are compassionate, and pitifully affected to the wants of other men whether of their souls, or bodies, apt to relieve, and to pardon, to give and to forgive, for as they shall deal with others, God shall deal with them, in their time of want and requests they shall have pity shown to them abundantly, Luke 6. 38.  
8. Blessed are [the pure in heart; for they shall note c see God.]  
Paraphrase 8. They whose eye of their soul is not defiled by looking after fleshly or worldly lusts, nor polluted with other foul mixtures, for by this purity they are fitted for that vision of God, which none else can attain unto, Heb. 12. 14.  
9 Blessed are [the note d peacemakers: for they shall be called the children of God.]  
Paraphrase 9 Peaceable, that love and labour for peace, for they are like to God, as children to parents, and like the only begotten Son of God, that great peacemaker, and shall have the privileges that belong to such, the children's portion, that of grace in this life, and of the inheritance in another.  
10. Blessed are they [which are persecuted for righteousness sake: for theirs is the kingdom of heaven.]  
Paraphrase 10. That suffer for the discharge of a good consciscience, for the constancy of their obedience to any of God's commandments; for their sufferings here shall be hereafter rewarded with a kingdom, though they are opposed and persecuted by men, they shall be owned, and crowned by God, as his Martyrs or Confessors.  
11. Blessed are ye [when note e men shall revile you, and persecute you, and shall say all manner of evil against you 
* o●, for righteousness sake, for in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek and Lative MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter justitiam.  falsely for my sake.]  
Paraphrase 11. When ye shall be reviled, and persecuted, and have all kind of evil reports calumniously raised against you, because you are professors of the faith of Christ this was the condition of Martyrs and Confessors in the Christian Church, when Christianity itself was persecuted, as ver. 10. of all that constantly adhere to any part of Christian duty, and are not by any temptations of persecution, etc. moved out of it.  
12. Rejoice ye and [be exceeding glad; for great is your reward in heaven; for so persecuted they the Prophets which were before you.]  
Paraphrase 12. Exult or leap for joy; for God will reward upon you not only your integrity, and your patience, but their multiplied revile and slanders with a multiplied recompense in another world. For thus were the Prophets before you dealt with, those that came with commissions immediately from God, with whom if ye communicate in doing well, and suffering patiently, ye shall proportionably partake of reward with them.  
13. Ye are the salt of the earth; but if the salt 
† become insipid.  note f have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and trodden under foot of men.]  
Paraphrase 13. You disciples, all sorts of true Christians, (see note a.) are the men that by your doctrine, and exemplary piety and charity are to keep the whole land, the whole world from putrefying. But if your lives grow unsavoury or noisome, what means is there imaginable to repair or recover you? None certainly. And then are ye (unsavoury Christians) the most unprofitable refuse creatures in the world, and so shall be accounted of, (Mark 9 50. Luke 14. 34.) and dealt with accordingly.  
14. Ye are the light of the world. A city that is set on a hill cannot be hid.]  
Paraphrase 14. As a city set upon an high illustrious place is seen by all that travail near it, and by them enquired after what it is, so the Christian Church (which is a most conspicuous society in respect of the difference of their lives from other men) cannot choose but be taken notice of by the rest of the world, and either attract them by their good, or discourage and deter them by their evil examples, Isa. 60. 11. Phil. 2. 15.  
15. Neither do men light a candle and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house.  
Paraphrase 15. It is my design in you, (in the doctrine which ye are to preach, and the exemplary lives which you are to live) to set up a torch or eminent luminary, like the sun in the firmament, for all the world to be enlightened by it, and directed in the actions of their lives. Now ye know, 'tis not men's meaning, when they light a candle, to put it under that which will cover, and shut up the light of it, but to set it up at the best advantage, so that it may dispense its light most freely to all that are within reach of it. And so must ye diffuse your doctrine and examples to all the heathen world, whose ignorance and sins render them answerable to the dark parts of the house, which yet the candle, when it comes to them, doth illuminate.  
16. Let your light so shine before men, that they may see your [good works.] and glorify your father which is in heaven.  
Paraphrase 16. Honest, honourable, commendable actions such as are not practised by other men.  
17. Think not that I am come [to 
* dissolve; or pull asunder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destroy the note g law and the prophets, I am not come to destroy but note h to 
† perfect, fill up.  fulfil.]  
Paraphrase 17. To take any thing from the Law and the Prophets, i. e. the rule of duties, toward God and man, in force among the Jews, to loose mankind from the obligations that formerly lay upon them (v. 18, 19 and note f.) to permit, much less to cause any one moral command to be evacuated, but to repair and make up whatsoever is any way wanting, to restore whatsoever hath been taken from it by false interpretations of those which have striven to evacuate some parts of it, to require more explicitly, what was obscure before, and where there is any need, to increase and add unto the Law.  
18. For verily I say unto you, [Till heaven and earth pass, one 
* Tota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note i jot or one title shall in no wise pass from the law, 
† until all things be don●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  till all be fulfilled.]  
Paraphrase 18. Till the world be destroyed and all things come to an end, no one lest particle shall depart from the Law, or be taken away, or lose its force, or obligation.  
19 Whosoever therefore shall [
* loose, or dissolve one of the least of these commandments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.]  
Paraphrase 19 By his practice and doctrine evacuate any one of the least commands of the Law, or which I shall now deliver to you, he shall be the least, (see note on c. 8. k.) i. e. be despised, and rejected by God in the day of judgement (which is called God's Kingdom, 2 Tim. 4. 1. Mat. 25. 1.) or, he shall be cast out of the Church, be thought unworthy of having his name retained in the catalogue of Christians here, or Saints hereafter, (as among the Jews he that did teach, and do contrary to the determination of the Consistory, i. e. who, being a Doctor of the Law, did teach any thing to be lawful, which the determination of the Consistory made to be unlawful, he was looked upon as a rebellious Elder, and was by law to be put to death.) But whosoever shall himself practise and teach others to practise all, not neglecting the very lest of them, shall be rewarded in an eminent manner here, and at the day of judgement; shall be a principal Christian here, and Saint hereafter, advanced to the dignity of judging others, and to the glory attending it in heaven.  
20. For I say unto you, that except your righteousness [shall exceed the righteousness of the Scribes and Pharisees,] ye shall in no case enter into the kingdom of heaven.  
Paraphrase 20. Shall abound more above the ordinary practice of men, than the actions, or righteousness of the Scribes and Pharisees abounds.  
21. note k Ye have heard that it was [said 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by them of old times, Thou shalt not kill, and, whosoever shall kill shall be 
† liable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in danger of the judgement.]  
Paraphrase 21. Delivered by Moses in the Law to the Jews, that they should commit no murder, and that he that did so should be liable to be tried for his life, pleadable in the lesser Sanhedrim (the house of twenty three men, who had the cognizance in capital and greater matters) obnoxious to capital punishment, that particularly of the sword.  
22. But I say unto you, that whosoever is angry with his brother [
* rashly, vainly, unseasonably. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without a cause shall be 
† liable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in danger of the judgement; and whosoever shall say unto his brother, note l Racha, shall be in danger of the 
‖ Sanhe drim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  council; but whosoever shall say, Thou fool, shall be in danger of 
* liable unto the fire in the valley of Hinnom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hell fire.]  
Paraphrase 22. For a light cause, or above the proportion of the cause, or immoderately for any cause, he shall be deemed to deserve that punishment which is answerable to capital, viz. the loss of eternal life (except repentance prevent it, and relief from the death of our high priest) but he that shall call his brother empty worthless fellow, that shall vilify, deride, and scoff other men, shall be liable to the great Senate of seventy two where the punishment is stoning, severer than the former, and so proportionably in another world to a yet deeper degree of ●●ll. But he that permits his passion to break out into virulent railing, shall be liable to that degree of punishment in another world, which is answerable to the burning in the valley of Hinnom, which was a punishment far greater than the other two, and so notes a very great degree of eternal torments. For in that place 'twas the custom to put their children into hollow brazen vessels over the fire, and therein to scald them to death, crying out lamentably, very many together.  
23. Therefore if thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee,  
24. Leave there thy gift before the altar, and go thy way, first 
* reconcile thyself.  be note m reconciled to thy brother, and then come and offer thy gift.]  
Paraphrase 23, 24. If therefore at any time thou art a bringing, or hast brought, to the Priest thy offering for atonement of sin, thy peace-offering to be receiyed by him, and offered for thee upon the altar, and, as thou art there ready to present thy offering to the Priest, thou callest to mind that thou hast done any man any injury, do thou in that minute stop, and leave thy offering unpresented to the Priest, and betake thyself first to that person whom thou hast thus injured, use means to reconcile him, to make him friends with thee, to obtain his pardon, to work thy reconciliation with him, and then come and complete thy intended atonement.  
25. 
* Be at accord: see note m. and note ou Mar. 14. f.  Agree with thine adversary quickly, whilst thou art in the way with him, [lest at any time the adversary deliver thee to the judge,] and the judge deliver thee to the 
† apparitor, se● jeter.  note n officer, and thou be cast into prison.  
Paraphrase 25. Lest he accuse and implead thee before the Judge.  
26. Verily I say unto thee, Thou shalt by no means come [out thence, till thou hast paid the uttermost farthing.]  
Paraphrase 26. Out of prison, till thou hast made full satisfaction (such as the law prescribes) for that trespass done by thee, whereas by a seasonable timely compounding of it, it might have been done with some moderation; And so may a timely reconciliation with thy neighbour, whom thou hast injured and made thy accuser, or adversary, avert that punishment of God, which from him as the Judge and avenger of all wrongs, must otherwise be expected.  
27. Ye have heard that it was said 
* to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by them of old time, Thou shalt not commit adultery.  
28. But I say unto you [that note o whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.]  
Paraphrase 28. That he that looks lustfully, that feeds his eye on any but his own wife though he satisfy not his flesh, he that delights himself with beautiful faces, gazes intemperately, etc. by that very lustful look, hath, for his part, made himself guilty of adultery on her.  
29. And if thy right eye 
* scandalise thee, cause thee to stumble, or ensnare thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on c. 11. e.  offend thee, pluck it out, and cast it from thee: for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell.]  
Paraphrase 29. And be thy eye (one instrument of ensnaring thee, as the hand is another, v. 30.) never so useful or advantageous to thee, thou hadst better have none, then be ensnared by it. And so for all other things, if that which is most precious to thee, and useful (as instrumental to the greatest uses, and most grateful delights) be thereby a means of ensnaring thee in any sin, or hindering thee in thy progress of a holy or chaste life, deny thyself the use of that, which yields thee, together with that delight, that damage also, and the damage far more considerable than the delight; and Adultery being forbidden, account it the most advantageous precept, this of not feeding or pleasing the eye, etc. which, when it is indulged to, makes it so hard, if not impossible, to abstain from the fouler grosser sin, at least in the heart, (the purity of which, and not only of the outward members, is strictly required by Christ, v. 7.) For it is much better for thee to want those delights or advantages at this present, than that by the enjoying them, thou shouldst plunge thyself body and soul into everlasting perdition.  
30. And if thy right hand offend thee, cut it off, and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  
Paraphrase 30. See v. 29.  
31. note p It hath been said, Whosoever shall put away his wife, [let him] give her a writing of divorcement;  
Paraphrase 31. He must, is bound to.  
32. But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced, committeth adultery.  
Paraphrase 32. Is guilty of making.  
33. Again] ye have heard that it hath been said 
* to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:  
Paraphrase 33. And as v. 21. & v. 27. (that of v. 31. being but appendent to that of adultery and brought in as in a parenthesis) I mentioned to you some of the commands of the Decalogue. So now again another.  
34. But I say unto you, [swear not at all] neither by heaven, for it is God's throne,  
Paraphrase 34. All voluntary swearing, though it be by a creature, is wholly interdicted thee. And though in involuntary, those that are lawfully imposed by the Magistrate, by way of adjuring, or laying an oath upon thee, thou mayest and art obliged, in obedience to authority, to swear by God himself, yet in any other case thou art not to swear by any thing else, though it be inferior to God, because being created by God, it is he only, that hath power over it, and therefore it is not subjected to thy will, to abuse or swear by it, as for example,  
35. Nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King;  
36. Neither shalt thou swear by thy head, because thou canst not make one hair white, or black.  
37. But let your communication be Yea, Yea; Nay, Nay: for whatsoever is more than these, 
* is from evil, or the evil one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cometh of evil.]  
Paraphrase 37. But let no more be used in your discourse, but an affirmation, and, if need be, an asseveration, and so on the contrary, when you deny any thing, a negative, and if the matter require, some other addition of greater weight, to express the seriousness of your speech, (but no kind of oath) to back or confirm it. For whatsoever is used above these necessary expressions, and confirmations, (as any kind of oath used in discourse between men, be it, by the heaven, the earth, etc.) proceeds from some evil principle, sometimes from your vainglorious humour, delighting in such big-speaking (founded in an opinion, that fearing to sin is a poor-spirited thing) sometimes from want of reverence to the name of God, sometimes from the faithlesness of men, but most commonly from the Devil, that evil one, who hath many snares to catch souls, and ensnare them in idolatry, or error, or unbeleif, and the use of the forementioned forms of swearing may tend to this end undiscernibly; and besides, the not observing exact truth in all our conversation (which makes us not fit to be trusted without oaths) and the incredulity of men, (that they will not believe without them) and so the pride, and irreverence also, are all the works of the Devil, in which respect (as also, because there is no part of our sensitive appetite, to which oaths do properly afford any delight or pleasure) the oaths that come from any one of these, may be said to be from him, especially all needless promissory oaths, to which Christ's speech especially belongs.  
38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.]  
Paraphrase 38. It is appointed in the Judicial law of the Jews, that he that wronged or maimed another, shall himself suffer that very evil which he hath done to that other.  
39 But I say unto you [that you note q resist not 
* the injurious, or evil man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil, but whosoever shall smite thee on thy right cheek, turn to him the other also.]  
Paraphrase 39 That you oppose not violence to the injurious man, but on the contrary, whosoever shall use thee con tumeliously, bear it patiently (as to turn the cheek signifies proverbially, Lam. 3. 3,) yea though the doing so seemeth to thee a likely means to bring the like upon thee another time. In matters of such a light nature, venture that, rather than think of opposing violence unto it.  
40. And if any man will sue thee at the Law, and take away thy 
* shirt, let go even thy upper garment to him.  note r coat, let him have thy cloak also.]  
Paraphrase 40. And if by suit at law any one endeavour to rob thee of thy meaner or inner garment, do thou rather than oppose violence to his injustice, venture the losing of thy upper better garment also.  
41. And whosoever shall 
† press.  compel thee to note s go a mile, go with him twain.]  
Paraphrase 41. And whosoever shall make thee go and carry his burdens a little way, do thou again rather than permit thy passions to oppose violence to this injury or light invasion of thy liberty, venture to suffer as much more.  
42. Give to him that asketh of thee, and from him that would borrow of thee, [turn not thou away.]  
Paraphrase 42. Do not thou disdainfully or loathingly turn away.  
43. Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy.]  
Paraphrase 43. 'Tis true indeed that the precept of Moses concerning the kind-dealing of the Jews with other men, extended not universally to all, but peculiarly to their countrymen, or f●llowJews (called, the sons of thy people,) To others who were aliens, and also enemies to them, they were not bound to be kind; but against some, viz. the seven Nations, they were commanded to proceed hostilely.  
44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you.]  
Paraphrase 44. Let your kindness be extended, as the blessings of heaven, even to enemies, and injurious provokers, in the same manner and measure as they do ill to you, do ye good to them, blessing obliging, praying for them, and making them no other returns for all their virulencies, hatreds, and contumelious malicious behaviour toward you.  
45. That you may be the children of your Father which is in heaven: for he maketh his Sun to rise on the note t evil and on the good, and sendeth rain on the just and unjust.]  
Paraphrase 45. That so by imitating God, you may approve yourselves to be like him, as children to a parent, it being evident in him that he confines not his mercies to friends and good men, but extends them to injurious provokers and gross offenders, as well as the pious lovers of him.  
46. For if ye love them which love you, what reward have ye? Do not even the Publicans the same?]  
Paraphrase 46. For if ye have ordinary charity to them which have so to you, do you deserve or have reason to expect any reward from God for so doing? Why, the worst sort of men in the world will do so.  
47. And if ye 
* embrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  salute your brethren only, 
† what extraordinary thing do you?  what do note u you more than others?] Do not even the Publicans so?  
Paraphrase 47. And if ye abound in affection to Jew's only, what do you more than all the most vulgar men of the heathen world think themselves obliged to? who kiss and embrace those that are nearest and dearest to them.  
48. Be ye therefore perfect, even as your Father which is in heaven is perfect.]  
Paraphrase 48. Therefore of you Christians I require that you exercise your charity whether of the lowest or highest sort, and extend it as far as the mercy of God is extended, viz. to enemies as well as friends, Luke 6. 36.  

Annotations on S. MATTHEW Chap. V.  

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

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

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

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

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. To fulfil] The Greek word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to perform, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to perfect, to fill up, as well as to fulfil; and so is rendered sometimes by one, sometimes by t'other. And the Greek itself is so used in like manner; when it refers to a Word, or a Prophecy, than it is to perform, to fulfil, 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up, to complete, to perfect▪ Ecclus 33. 16. and 39 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers express by the similitude of a Vessel, that had some water in it before, but now is filled up to the brim; and again of a Picture, that is first drawn rudely, the limbs only and lineaments, with a coal or pen, but when the Painter comes to draw it to the life, to add the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than it is said to be filled up. This may farther appear by what Christ here adds, Except your righteousness, i. e. Christian actions, and performances, exceed the righteousness of the Scribes and Pharisees, i. e. go higher than that strictest sect of the Jews, and the Doctors among them thought themselves obliged to, or taught others that they were obliged, they shall not enter into the kingdom of God, pass for Christians here, or prove Saints hereafter. This same truth is at large exemplified in the remainder of this chapter, by induction of several particulars of the Law, first barely set down by Christ, and then with Christ's improvement added to them, in this form of speech, But I say unto you] Thus when Rom. 8. 3. it is said that God condemned sin in the flesh, i. e. showed a great example of his wrath against sin, by what Christ suffered on the Cross for our sins, the reason of Gods doing so, is rendered v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ordinance of the Law, circumcision, &c, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might be perfectly performed in us, i e. in a higher degree then by the Jews it was thought to oblige; And that it is the general interpretation of the ancient Church-writers, (especially the Greeks) down to S. Augustine, may appear by these few of a multitude of testimonies; Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit, sed extendit, sed & implevit, Again, sed plenitudinem & extensionem, Again, superextendi decreta, & augeri subjectionem, And again speaking of Christ, adimplentis, extendentis, dilatantis, which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. So S. Basil on Psal. 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See the Author of the Constitutions l. 6. c. 23. So in chrysostom Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that Christ's giving of Laws was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that Christ did not here recite all the Commandments of the Decalogue, because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Theophylact, that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
a In Rom. 6. 14.  And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When Christ was come, our contentions became easier, wherefore we had also greater tasks, as having greater assistance afforded us. And 
b Ibid in 1 Cor. 9 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having a Law more sublime than the old Law, viz. the Law of Christ. And 
c Ibid in Gal. 5. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are not therefore free, that we may transgress the Law, but that we may transcend or exceed the Law; where in stead of Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up] he sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exceed and go beyond. And 
d In Gal. 5. 23. ●  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He casts out the Law as inferior and less than the philosophy, or rule of living, given by the Spirit.  
So Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Tertullian, Christi legem supplementa necessaria esse disciplina servatoris l. 3. cont. Marc. c. 16. And Ampliandae, adimplendaeque legi adjutricem Christus praefecit patientiam. l. de Pat. And, Christus Dei creatoris praecepta supplendo & conservavit & auxit l. 4. cont. Marc. And, Legem sistimus, scilicet in iis quae & nunc Novo Testamento introducta, etiam cumulatiore praecepto prohibentur, pro non moechaberis, qui viderit, etc. So S. Aug. serm. in mont. l. 1. Christus implevit addendo quod minus habet, & sic perficiendo confirmavit, & dum fiunt quae adduntur, multò magis fiunt, quae permissa sunt ad inchoationem. And, quae à me adduntur, qui non veni solvere sed adimplere, And, non secundùm illa minima, sed secund mea quae dicturus sum. Quae sunt autem ista? ut abundet justitia, etc.  

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

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

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

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

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

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 40. Coat] Some difficulty there is, what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered a coat, but more properly a shirt or sarke, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper garment; perhaps it may be cleared by finding the notation of the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for then the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a more general word for any kind of garment, will be here regulated by Analogy with that: For the original of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] there is little doubt, but it is Hebrew, differing so little from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Hebrew word notes it to be linen, and it is the name of the Priest's inner garment among them, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Mos●hopulus on Hesiod p. 70. it signifies the inner garment. So in Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and is by the Interpreter rendered interula, the inner garment. So in 
b In Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Edit. p. 128 l. 43.  Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies the inner garment, and giving it an Etymology (somewhat remote) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he saith it is so called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is immediately next the body. And a phrase in Saint Judas v. 23. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifies it to be next unto the Flesh, the same which the Latins call camisia, and the Greeks sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Hesiod hath given it the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a long garment, saith Moschopulus. Thus in Homer's Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outer and inner garment, both which cover the shame. So in Isidore Peleusiota, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the shirt which covers the nakedness, which, saith he, was it, which Joseph's mistress rend from him; and brought to her Husband for an evidence of his attempting to defile her. The same Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, by transposition of letters, the Latin tunica (by which 'tis often rendered) as the writers of the Origination of words have observed, and that, though it be sometimes otherwise applied, agrees in the use of it also with the Greek and Hebrew; Tunica signifying principally the inner linen garment, next the body, as when 'tis proverbially said, Tunica propior est pallio, & when 'tis in the Poets used for a shirt or smock, as when Propertius saith of the Goddesses. 
— quas Pastor viderat olim  
Idaeis tunicam ponere verticibus.  This being the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner linen garment next the body; (Tunica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex lino (saith Saint Hierom ad Fabiol.) usque ad crura descendens, such, saith he, as the soldiers camifia, close to their body, that they may run or fight, or do any service the more expeditely; and agreeably to that, the Roman soldiers are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have no other garment on, when they fought) there will now be little doubt, but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify the upper exterior garment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Latin pallium, which was the covering of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tunica, and therefore in Plautus in Aulul. when they are a searching one for somewhat lost, 'tis first, agedum, excute dum pallium, then when that is done (when the upper garment is taken off, and yet the thing not found) it follows, nè inter tunicas habeas, signifying pallium to be the upper, tunica to be the under garment. So Acts 9 39 we find together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that belonged to the clothing of the poor Widows there, the under, and the upper garments. So in the enumeration of the High-priests garments, Cod. Jom. c. 7. §. 5. there be four garments mentioned of the Priest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the first of them, and then, saith he, the Highpriest adds four more to these, which are all upper garments, worn over the other, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of those, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Scholiast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward garment thicker and warmer than the other, and it is to be observed that this latter was both more useful and prizable (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet) than the former, being (as Josephus saith of the High-priest's Pall, and so Rev. 1. 13.) a long garment down to the ground, and as Maimonides adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the garments of noble men. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so Mat. 11. 8. speaking of these, under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fashion was for courtiers to wear them, and so they go generally for garments of Peace, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch, 
c Quaest. l. 4. c. 22.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theoprastus, signifies such a life. So * Alexander Aphrodisaeus, speaking of the unfitness of using clothes to soften or effeminate the body, which should rather be designed as Arms to to fortify and make it courser, and so stronger, saith, that it is much fitter to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one inner garment than two (which they that took care for softness and smoothness did) and yet better to use none at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the outer garment only; where the Interpreter of Stobaeus (in whom this passage is set down p. 18.) most absurdly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interula, quite contrary to the design of the place, where it must needs signify the outer (which is generally the less smooth or soft) garment, not the shirt or inner garment, which in Homer hath that Epithet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to contra-distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 8 B●sil. Ed. p. 8. l. 36.  Eustathius, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 
e p. 128, l, 4.  else where expresseth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here to be the upper garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole matter is put out of question by the words of Plutarch in his Nuptial precepts, speaking of the wind and the Sun, contending which should force, he man out of his clothes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the outer garment, that which only the wind had force on, and that which in the Sunshine was first put off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be the inner garment. And then that is the gradation here, If any man sue thee, and take away thy lower or inner garment, let him take away thy upper garment also, rather than thou, by opposing violence, or revenging thyself on him, think to secure thyself from farther greater damage. The truth is, if Christ's discourse were of his forcible taking away the garment from thee, it would be more reasonable that the Upper garment should be first named, and the Inner garment after it, because that is the order of pulling off, and accordingly S. Luke setting it down with some change, and speaking of the case of Forcible taking away, he inverts the order and sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 6. 29. but our Saviour here speaks of Civil violence; using a suit at law, as the engine to rob thee, and than 'twas fittest to name that first, which was least precious or considerable, and afterward that which was more valuable, that so the duty of this Text might be enforced, which was, that in case of any lesser inconsiderable injury done to us, we should not meditate revenge, or fly to force, though by that pacific means we incur the danger of a far greater loss.  
V. 41. 
s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Go a mile] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Persian word (and custom) to take up men, as we take up Post-horses, to carry our burdens from stage to stage (and so the word is used, c. 27. 31.) which when one hath performed, another is taken up in his stead for the next Post. These stages are each of them a Parasange, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 
* Hist. l. 2. p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Agathias, because, when men came to the end of them, they did refresh themselves and return home. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mile, which is here mentioned for the supposed stage, is but the fourth part of a Parasange (or thereabout) the Parasange being, saith he, thirty stadia, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but seven or eight, to signify (as in the former the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a light supportable injury, or rather a Contumely only, and the taking away the Cloak, a robbery again supportable to him, that hath the Coat left, and perhaps a great Estate also, so) here the oppression or invasion of liberty spoken of, to be but a petty damage, going but a quarter of an ordinary Post (and no burden mentioned neither) and they that are so impatient of such tolerable injuries, as to oppose force or meditate revenge for them (which ordinarily brings greater sufferings upon them, and so is far from gainful to them that use it) especially to break into open violence upon such light grounds, are directly contrary to this practice of Patience here commanded, and prescribed to all Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 45. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here again being answerable to enemies, v. 44. (and in the notion mentioned in Note on v. 39 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are the injurious; as on the other side [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good] are the friendly or kind, differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous, that follows, just as Rom. 5. 7. or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteous, and merciful, or as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good is expressed to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benignity, as Mat. 20. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (or as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 1. & good works in our ordinary phrase, signifies works of charity, or mercy) such an one as Hesychius explains by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a word taken into the Greek language from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ or the Syriak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only with the addition of the Greek termination) and so in like manner, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (answerable to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 48.) signifies the same charity or benignity of nature, and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Parallel place Luke 6. 36.  

u. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 47. More] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The phrase may seem to have respect unto the 
* on Prov. 22 28.  Hebrews language, who call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifulness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundance of goodness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 
† on Ps. 36.  Kimchi, excellence of (or exceeding) goodness, such as belongs to the special pious extraordinary Jews (and Christians proportionably) Thus in Pirche Avoth, c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that saith, That which is mine thine, and that which is thine is mine (which is the loving of friends, doing courtesies to them that will pay them again) is an idiot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus terrae, an ordinary vulgar person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extraordinarily.    

CHAP. VI  
1. note a TAke heed, that ye do not your alms before men, [to be note b seen of them, otherwise ye have no reward of your father which is in heaven.]  
Paraphrase 1. To be beheld or looked on by them, If you do not thus take heed, you will lose that reward which God in heaven hath laid up for the Almes-giver.  
2. Therefore when thou dost thine alms, do not sound a trumpet before thee, as the Hypocrites do, in the 
* assemblies, or, places of concourse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see noted.  synagogues and in the streets, that they may have glory of men. Verily I say unto you, [They 
† receive, or, are paid; or have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mar. 14. d.  have their reward.]  
Paraphrase 2. The praise of men is their reward, the only one which they are likely to have for this performance, which is thus by them designed to their own glory. From God they are sure to receive none, by receiving this they acquit God of all farther payment.  
3. But when thou dost alms, [let not thy left hand know what thy right hand doth,  
4. That thine alms may be in secret; And thy father which seeth in secret, himself shall reward thee openly,]  
Paraphrase 3, 4. Watch over thyself as one that is very apt to fall into this sin, to do works of mercy vaingloriously, and therefore do them as secretly as you can, and let not thy dearest bosom-friend, which is to thee as thy left hand, know what thou dost in this kind (unless so far as he shall be necessary to assist thee in the doing of it, or as his knowing of it may some other way be ordinable to the glory of God, without any reflection of any praise on thee from him or other) and God which beholds that which was thus done by thee in secret, shall give thee that very reward for thy secret piety, which the vainglorious person designs to himself, (but cannot so readily obtain, as by this contrary way thou shalt) make payment to thee in the sight of Men and Angels.  
5. And when thou prayest, thou shalt not be [as the hypocrites are; for they love to pray note c standing in the 
* places of concourse.  note d synagogues, and in the corners of the streets, that they may be seen of men,] Verily I say unto, They have their reward.  
Paraphrase 5. Like them, which pray with the same design, that stage-players act on the stage, to gain applause by so doing. For all their joy in praying is to do it in places of greatest resort, where they may be most visible, as they that stand in the meeting of two streets, choose that as the place of best advantage, to be seen by those which pass in either street.  
6. But thou when thou prayest [enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret shall reward thee openly.]  
Paraphrase 6. Retire from thy worldly company (as Jacob Gen. 32. 24. when he wrestled with the Angel) and with thy doors shut to thee, pray there to thy heavenly father, which is himself invisible, and seeth thee, how secret soever thou art, and consequently that which is done by thee in secret, and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels.  
7. But when ye pray, [use not note e vain repititions, as the heathen do, for they think that they shall be heard for their much speaking.]  
Paraphrase 7. Do not lengthen your prayers with idle tautologies, after the manner of the heathen, which think they shall have their prayers granted through the multiplicity of words used by them in their devotions.  
8. Be not ye therefore like unto them: For your father [knoweth what things you have need of, before ye ask him.]  
Paraphrase 8. Hath no need of your expressions to tell him your wants, and therefore is not likely to be wrought on, by the length and multiplicity of them.  
9 [After this manner therefore pray ye, Our father which art in heaven, hallowed be thy name.  
10. Thy kingdom come. Thy will be done in earth, as it is in heaven.  
Paraphrase 9, 10. I shall therefore set you a pattern, after which to form your prayers. Our father which remainest in thy throne in heaven, and there art praised by the Angels and Saints, which reignest there, and art perfectly obeyed, grant that thy name may be hallowed, thy throne may be set up and acknowledged, thy holy will and commands obeyed here below on earth also, by us thy sons and servants, sincerely, and readily, and in some proportion, to what is there in heaven.  
11. Give us [this day our f daily bread.]  
Paraphrase 11. The necessaries of our lives from day to day, or that which is proportioned to every man's being, or sustenance.  
12. And forgive us our debts, as we forgive our debtors.  
Paraphrase 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us, as we do most freely forgive all the injuries, which have by others been done to us.  
13. And [
* bring  lead us not note g into temptation,] but deliver us from 
† the evil one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil, for thine is the kingdom, the power, and the glory, 
‖ for ever and ever. see note on Lu. 1. i.  for ever. Amen.  
Paraphrase 13. Permit us not to be brought into any temptation or snare, suffer us not to be entangled in any dangers or difficulties, which may not be easily supported by us.  
14. For if [ye forgive men their trespasses your heavenly father will also forgive you.]  
Paraphrase 14. For it hath been well observed by the wise men among the Jews, that our pardoning of those who have injured us, is rewarded by God with hearing of our prayers for his forgiveness. See Ecclus 28. 2, 3, 4, 5. & Mat. 5. 7.  
15. But if ye forgive not men their trespasses, neither will your father forgive your trespasses.  
16. Moreover, when ye fast, be not as the hypocrites, of a 
‖ horrid, ghastly.  sad countenance, for [they 
* cover their faces or spoil their look●.  note h disfigure their faces, that they may appear unto men to fast,] Verily I say unto you they have their reward.  
Paraphrase 16. They put on sad and mournful looks, appear in foul sordid garments, and unwashed faces, which makes them look lamentably, or perhaps they cover or veil their faces that they may discover or reveal their fasting.  
17. But thou when thou fastest [note i anoint thy head, and wash thy face]  
Paraphrase 17. Behave thyself as upon an ordinary day (for the Jews anointed and washed themselves daily, save only in time of mourning.)  
18. That thou appear not unto men to fast, but unto thy father [which is in secret,] and thy father which seeth in secret shall reward thee openly.  
Paraphrase 18. Who seeth thee when no man else doth.  
19 Lay not up for yourselves treasures upon earth, where moth and 
* smutte, or vermin do consume.  note k rust doth corrupt, and where thiefs break thorough and steal.]  
Paraphrase 19 'Tis a great vanity to hoard or treasure up any of the possessions of this world, for they are all, whether cloth, or fruit, or money, subject to those three casualties of moths, vermin, and thiefs; every one the worse, some lost by keeping.  
20. But [lay up for yourselves treasures] in heaven, where neither moth nor rust doth corrupt, and where thiefs do not break through, nor steal.  
Paraphrase 20. Ecclus. 29. 11.  
21. For where your treasure is, there will your heart be also.]  
Paraphrase 21. For as long as your treasures are those of this world, your hearts will be fastened upon this world, your only way of elevating your desires, and setting them on heaven, is to lay out that which God gives you, on his service.  
22. The 
* candle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  light of the body is the eye, If therefore thine eye be 
† good, liberal,  note l single, thy whole body shall be full of light.  
23. But if thine eye be 
‖ envious, covetous, injurious, malicious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note●.  evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?]  
Paraphrase 22, 23. As the eye is the candle of the body, lightens and directs it, so hath liberality of mind a most observable influence upon the whole Christians life, and actions, serving them with light and directions, toward the making them all very Christian; But where, in stead thereof, covetousness is gotten in, there is commonly nothing but darkness, i e. a life alien from Christ, from the temper which he requires; If then that most eminent leading virtue in Christianity, thy charity, or liberality be extinct, and turned into the tontrary, that of covetousness, what a deep darkness shalt thou walk in, though the light of the Gospel shine round about thee?  
24. No man can serve two masters: for either he will hate the one, and love the other, or else [he will note m hold to the one and despise the other; Ye cannot serve God and Mammon.]  
Paraphrase 24. He will perform faithful service to the one whom he loves, but for the other, whom he hates, or undervalues, if he be engaged in his service, he will despise his commands, and not care to please him; even so the tending and observing of wealth, doing nothing but what may in the eye of the world tend to increase of riches, is not reconcileable with the serving of God, doing what Christ requires of us.  
25. Therefore I say unto you [
* be not solicitous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?]  
Paraphrase 25. Be not fearful or anxious for the future, nor doubtful of God's providence in allowing you the necessities of life, food and raiment; for 'tis so much more easy to give food than life and ●ayment than a body, that sure God, who was so able, and so kind to do the one, will not be unable, or backward to do the other to all that depend upon him faithfully.  
26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into 
* granaries, repositones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  barns, yet your heavenly father feedeth them. Are ye not much better than they?  
27. But which of you by taking thought can add note n one cubit unto his 
* or age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stature?  
28. And why take ye thought for raiment? Consider the lilies of the field how they grow, [they note o toil not, neither do they spin:]  
Paraphrase 28. They neither labour in husbandry, for the sowing those things, from whence in the time to come garments are made, hemp, flax, etc. nor do they spin them, when they are grown; i. e. they contribute nothing toward this matter of providing themselves clothing for the future.  
29. And yet I say unto you, that even [Solomon in all his glory was not arrayed like one of these.]  
Paraphrase 29. The natural bravery of the lily, especially of the white lily, is beyond all the glory of apparel, that art and cost could bring in to Solomon (though 'twere his glory ever to go in white) that being but accidental and adventitious to him, this coming from the lilies own fruitful bowels, and so more genuine and natural, and truly glorious.  
30. Wherefore if God so clothe the note p grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?]  
Paraphrase 30. And if God have made so rich and glorious a provision of attire for those short-lived flowers, then certainly for us (that have such instances of his providence) to doubt of God's power, or will to provide us sufficient raiment, is a piece of weakness, or want of faith, which will not be excused in us, God having promised that he doth and will care for us, which promise cannot be doubted of without infidelity.  
31. Therefore [take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed?]  
Paraphrase 31. Be not beforehand so troubled with apprehension of future wants of food and raiment.  
32. (For after all these things do the Gentiles seek) for your heavenly father knoweth that ye have need of all these things.]  
Paraphrase 32. (The things that heathen men are so sollicitious for; they that worship false Idol gods, or that acknowledge nothing of a divine providence,) For the Gospel tells us (not that we have no need of them, but) that God knows we have need of them, and will in his providence take care for our wants, help us to the necessaries of life in due time, as long as he affords us life.  
33. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.  
Paraphrase 33. But let your principal and first care be to approve yourselves the obedient servants of God, performing all those things with all diligence and exactness, which are required to render you acceptable in his sight, and then for the necessaries of this life (though ye now, which follow me, have no way to lay in for yourselves) I promise you, that they shall not be wanting to you I will take care they shall be brought in unto you.  
34. Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself; sufficient unto the day is the evil thereof.  
Paraphrase 34. Be not therefore beforehand importunely doubtful, or solicitous concerning your future subsistence, be not solicitous for that to day, which may be soon enough cared for to morrow, only labour and pray for that which is sufficient for the present time; and when the future comes, then take care and pray for that, let that have the proportion of care and prayer, which is due to it, laid, or charged upon it, and let not the present have the charge, and burden of the future also, having enough of its own trouble and turmoil belonging to it; (Thus is this whole discourse directly designed by Christ to prohibit all anxiety for the future in a Christian, though not absolutely all care or provision for the present necessities of life, or the prudent managing of store and possessions, when God gives such; Every day, as it comes, requiring that duty from us, to preserve that life in ourselves (and those that belong unto us) which God hath bestowed on us.)  

Annotations on Chap. VI  

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

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

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

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

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

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

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Rust] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directly Greek, for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit, comedit, to consume or eat, for which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. Hence is the noun used for the locusts, or whatsoever it is that strikes and devours the corn, Joel 1. 4. 1 Kin. 8. 27. Psal. 77. 57 and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin, rubigo, rust, not that which Iron is subject to, but that which spoils corn, and is called smutte among us. And so this will be a proper sense for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, yet so that in a greater latitude it may belong to all other vermin, which devour corn in the barn or garner, yea and the Caterpillars that eat up plants, and all other fruits also. And then all the three sorts of earthly riches, which humane providence is wont to store up, are here noted, 1. Garments, 2. Corn and fruits of the earth, and 3. Gold, and Silver, and Jewels, all subject to these three sorts of such great uncertainties, as make them unfit to be kept or treasured up, only fit for the present use of themselves and others; the poor man's stomach, or back, or purse, being the safest store-house, wherein we can lay them up, and that by Malachy called God's store-house; and our liberality to them, the laying up our riches, or treasures in heaven, here v. 20. 'Tis true the word [rust] doth seem to refer to Metals, which are subject to it, and if we took it in that sense, it would be agreeable to the sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laying up treasures, forbidden at the beginning of the verse, Garments and Metals, being the chief treasures, and so reckoned Jam. 5. 3. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, garments, gold and silver, follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, treasure up. So Achan of the treasure of Jericho, purloined (to add to his own treasure) a wedge of Gold, and a Babylonish garment; and agreeably to this, the usual presents that subjects gave to their Kings, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which great personages gave to their guests as ●esseras amicitiae & hospitalitatis, tokens of friendship and hospitality, at their departing, were either apparel or metals. So Naaman, 2 Kings 5. offered Elizeus, talents of Gold, and changes of raiment. And Alcinous and other Phaeacian Princes gave to 
* Homer Odyss. 440.  Ulysses, at his departure, each a talon of Gold, and a rich vestment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
and— 
† Odyss v. 130.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
and— 
* Odyss v. 217.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so in Isocr. ad Nicoc. in the beginning. And for garments and clothes it was wont to be a great treasure in this Kingdom, till the vanity of changing fashions made, it otherwise. So in Records and ancient Wills among us, the bequeathing of garments took up a great part. And accordingly the offices about the Wardrobe were of eminence in the King's court, as those other about the Treasury or Exchequer also. Notwithstanding all this, the former sense of [rust] (as it belongs to corn, and fruits of the earth, and the many accidents that those are subject to) seems to be the thing here most pertinent and proper. For first the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Bible belongs only to this rubigo, not aerugo; and so secondly, the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to treasure up, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasures, here doth not refer to the preciousness of commodities (though the fruits of the earth also be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious, Jam. 5. 7.) but to the solicitude, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in making provision for the time to come, which is the literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying up for to morrow, and the particular thing here looked to in Christ's prohibition; and thirdly, the fear of rust to their Gold and Silver would not be very considerable, in respect of the damage, nor consequently so great an argument to deter them from hoarding it, as rust to their corn would be, and thiefs to their money; fourthly, the rust of their money is rather threatened as a witness against them to condemn them (as coveting the possession, but not making use of it, in liberality to them that want it) Jam. 5. 3. then for marring their metal; and lastly, the word there used by S. James for the rust of their money, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Toil] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly belong to husbandry-labour, ploughing, sowing, etc. So 2 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the husbandman labouring, and Joh. 4. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reap what you have not laboured, that is, ploughed, and sowed, etc. and so here of Flax, which is first sowed, and plucked &c. before it comes to spinning.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Grass] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any thing that grows in the field, or garden; here the generical word is restrained by the Context, and referring to the lilies of the field v. 28. doth signify a flower (see Note on c. 7. e.) one day glorious and beautiful in the field, and the next day, or soon after, cut down, and used for the heating of ovens, or fornaces.    

CHAP. VII.  
1. JUdge not that ye be not judged.]  
Paraphrase 1. The sin of judging is very rise among the Jews (see note on Rom. 2. 2.) against this therefore you are to be forewarned. Observe not other men's words or actions severely, or without mercy, lest you suffer the same from others which you do to them, and will be most unwilling to suffer from them, nay feel the like severity from God when he comes to judgement, Jam. 2. 12.  
2. For with what judgement ye judge, ye shall be judged: and] with what measure ye meet, it shall be measured to you again.  
Paraphrase 2. For you have reason to expect to be dealt with, both by God and man, as you yourselves deal with others in this particular; and this generally is so observable, that it is become a proverb among you, (see note on c. 10. h.) that with etc.  
3. And why beholdest thou the 
* small thin shiver of wood,  note a more that is in thy brother's eye, but considerest not the beam that is in thine own eye?]  
Paraphrase 3. How strange a thing is it, that thou shouldst look so severely on the light faults of others, who hast for the most part so much vaster crimes, particularly this of judging others, to be censured and reformed in thyself? this makes thy censuring others very unreasonable in thee.  
4. Or how wilt thou say to thy brother, Let me pull out the more out of thine eye, and behold a beam is in thine own eye?  
Paraphrase 4. Which way in reason shalt thou ever be fit so much as to reprehend, or direct another to amend any the least fault, much less to judge him, when thou art thus guilty of greater faults thyself? Thy continuing still guilty of such greater sins (such is this of judging others) argues either no need of having his lesser faults reform, or thy no skill to assist him therein.  
5. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye.]  
Paraphrase 5. The beginning with other men, judging of them and neglecting the reforming of thyself, is a piece of hypocrisy, Take care to reform thyself first, then wilt thou be better able to work a reformation of any even the smallest sin in another.  
6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they note b trample them under their feet, and turn again and rend you.]  
Paraphrase 6. And for this matter of reprehending others, (all holy advices and admonitions out of God's word) because they are a very precious deed of charity, (and so in like manner, for all other holy things, the word, and prayer, and the use of the sacraments, etc. by way of analogy with that of reprehension, here particularly spoken of, v. 4.) take care they be not cast away upon those that are incorrigible, and will but return the reproaches, and contempt for them, as swine tread under feet the most precious jewels, that are offered them, and as dogs often tear them, that give them what is most precious.  
7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.]  
Paraphrase 7. And that yourselves may be blameless, free from the greater, and lesser guilts, (and so for all other things you want) apply yourselves to God in prayer, and that will be a means of obtaining it, Lu. 11. 9 13. Ja. 5. 6.  
8. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]  
Paraphrase 8. For prayer, if joined with constancy, and importunity, never misseth to obtain that which is most for his benefit to receive, and therefore shall not fail to obtain grace.  
9 Or what man is there of you, whom if his son ask bread, note c will be give him a stone?  
10 Or if he ask a fish will he give him a serpent?]  
Paraphrase 9, 10. Any father will give his son which asks him profitable things, those things, for which he asks, at least will give him other things as good or better, but by no means worse or hurtful (nay if he ask such, he will not give them.)  
11. If ye then being 
* envious niggardly; see note on c. 6. l.  evil, know how to give good gifts unto your children, how much more shall your father which is in heaven, give good things to them that ask him?  
Paraphrase 11. If you therefore which are not always willing to give, and do not always know what is good for your children, do yet not make such ill returns to your children's requests, as to give them serpents for fishes, how much more shall God be sure to give you those things that are best for you? (though not always in kind what you ask for, because that is not always such, yet) grace which is always so.  
12. Therefore all things whatsoever you would that men should do to you, do ye even so to them: for this is the law and the prophets.]  
Paraphrase 12. Another branch of prime Christian duty required of you is this, that whatsoever you would esteem reasonable that other men should do to you, if you were in their, and they in your condition, the same you must now think yourselves obliged to do to them, for this equity is taught you by your own law, and Scriptures in force among the Jews: see note on Mat. 5. g.  
13. Enter ye in at the strait gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat.]  
Paraphrase 13. Let all your care be to set yourselves upon the Christian course, be it never so strict (for 'tis easy to enter on a vicious course, and go through with it, and there are multitudes good store, which pass that way to eternal destruction, and damnation)  
14. Because straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.]  
Paraphrase 14. And there will be all need of your care, because the entrance, and whole course of a Christians life is made up of perfect strictness, in opposition to the looseness of the world, and that makes so few to choose it.  
15. Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves.]  
Paraphrase 15. Take heed of false teachers, that, when they come to infuse their doctrines into you, wear sheepskins, as the prophets oft used to do, thereby pretending the greatest innocency and meekness that can be, but design and intend the direct contrary, devouring and rapacity. See Acts 20. 29.  
16. Ye shall know them by their fruits:] Doe men gather grapes of thorns or figs of thistles?  
Paraphrase 16. Ye shall certainly know them and discern them, if you take notice of and weigh the doctrines which, when they have gotten some authority with you, they will presently endeavour to infuse into you. They that make no other use of their being counted prophets, but to infuse higher degrees of all kind of piety and charity into you, ye may resolve they are sent from God, for the Devil would never help men to credit and reputation in the world, who should make use of it only to the advancement of piety. But if their design be to infuse into their followers any seeds of impiety, injustice, uncleanness, uncharitableness, sedition, rebellion, etc. Let their pretences, and behaviour be never so fair, be sure they are false prophets.  
17. Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit.  
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  
19 Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire.  
20. Wherefore by their fruits ye shall know them.  
21. Not every one that saith unto me, Lord, Lord,] shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven.  
Paraphrase 21. And though in words they take upon them to be the only servants, sons, and saints of God, as heretics and schismatics ordinarily do, yet these words of theirs and their confident calling on God, are not such fruits, by which you can judge well of them, for 'tis not every one which beleiveth on me, which acknowledgeth me, which looketh for salvation from me, that.  
22. Many will say to me [in that day, Lord, Lord, have we not prophesied 
* by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in thy name? and in thy name have cast out Devils? and in thy name, done many wonderful works?]  
Paraphrase 22. At the day of judgement, Lord we are the men which thou by thy power hast enabled to foretell things to come, and by the same, to exorcise Devils, and do all kind of miracles.  
23. And then will I profess unto them, [note d I never knew you;] depart from me, ye that work iniquity.  
Paraphrase 23. saying, I never knew you.  
24. Therefore whosoever [heareth these sayings of mine and doth them, I will liken him to a wise man, which built his house upon a rock,]  
Paraphrase 24. Beleiveth and entertaineth all these commands here contained in this Sermon, (beginning c. 5. 1.) and practiseth them, he is like a prudent builder, that laid the foundation of his house upon a rock (see note on c. 10. b.)  
25. And the rain descended, and [the note e floods] came, and the winds blue, and beat upon that house and it fell not: for it was founded upon a rock.  
Paraphrase 25. Land-floods that proceeded from that sudden rain.  
26. And every one that heareth these sayings of mine, and doth them not, [shall be likened] unto a foolish man, which built his house upon the sand.  
Paraphrase 26. Shall be like, and by all men known and reputed to be like.  
27. And the rain descended, and the floods came, and the winds blue, and beat upon that house, and great was the fall of it.  
28. And it came to pass when Jesus had ended these sayings, the people were astonished at his doctrine.  
29. For he taught them, as one having authority, and not as the Scribes.]  
Paraphrase 29. For all this Sermon of his, whether spoken continuedly, or with pauses between, was delivered by him as by one which had extraordinary power and mission, prophetic at least, which since Ezras' time had been intermitted (as the Jews confess) and not as the Doctors of Law among the Jews.  

Annotations on S. MATTHEW, Chap. VII.  

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Will he give] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is here no more than will he give? The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid? as in the 
* 1●. Sanhed. sect. 10.  Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunquid scriptum est? is it written?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places, hath a peculiar notion, nearer an Expletive than a Causal, and is best rendered by the Latin scilicet, the English Thus, or the like, as a form only of introducing the speech that comes after, He shall say unto them, what shall he say? Why, or thus he shall say, I know you not, etc. So c. 10. 7. and so c. 26. 72. He denied with an oath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will be best rendered, saying I know him not, so v. 74, 75. In all which places, if it shall be rendered that, the words will not be coherent, but if it be rendered saying, or else quite omitted, as an Expletive, and not rendered at all, the sense will be perspicuous. Thus I conceive is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and why should we not say (as they say we do) to wit, Let us do evil, etc.  

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

CHAP. VIII.  
1. WHen he was come down from the mountain, great multitudes followed him.]  
Paraphrase 1. After the finishing of this Sermon of his, there was great resort unto him, not only for his doctrine, but his miracles of cures, etc.  
2. And behold there came a leper and [
* fell down before him.  note a worshipped him, saying, Lord if thou wilt, thou canst make me clean.]  
Paraphrase 2. Fell down and besought him that he would please to make use of his power, whereby he was confident that he was able to cure his leprosy.  
3. And Jesus put forth his hand and touched him, saying, I will, be thou clean. And immediately [his leprosy was cleansed.]  
Paraphrase 3. He was cleansed or cured from his leprosy.  
4. And Jesus saith unto him, [note b See thou tell no man, but go thy way, note c show thyself to the Priest, and offer the gift that Moses commanded, note d for a testimony unto them.]  
Paraphrase 4. Be sure thou divulge not this to others, but according to the Law show thyself to the Priest, and offer the offering required of all such, as are thus cleansed from leprosy; This Jesus said to him on design, that it might by this means be a testimony to assure them, 1. that he was the Messias, 2. that he was God, 3. that he opposed not the law given by Moses.  
5. And when Jesus was entered into Capernaum, there came unto him a [Centurion,] beseeching him,  
Paraphrase 5. A captain or commander of an hundred souldlers.  
6. And saying, Lord, my servant lieth at home sick of the palsy, grievously note e 
* affected, punished.  tormented.  
7. And Jesus saith unto him, I will come and heal him.  
8. The Centurion answered and said, Lord, I am not worthy that thou shouldst come under my roof [but speak the word only, and my servant shall be healed.]  
Paraphrase 8. But of this I am assured, that one word of thine will as easily cure him, as if thou shouldst thyself come personally.  
9 For I am a man under authority, having soldiers under me. And I say to this man, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doth it.]  
Paraphrase 9 For I am a man, who though I am under other men's authority, that of the chief Commander, and of the Emperor, yet have under me soldiers for my military commands, and servants for my domestic, and whatsoever I command them, is done by them as surely, as if I did it myself, how much more canst thou with thy word command health (who art the word, which healeth all things, Wisd. 16. 12.) without troubling thyself to come down to my house?  
10. When Jesus heard it, [he marvelled and said to them that followed, Verily I say unto you I have not found so great note f faith, no not in Israel.]  
Paraphrase 10. At this saying of the Centurions, Jesus expressed much wonderment, and calling to his disciples, said with some earnestness, of asseveration, I have not found any Jew so fully persuaded of my power, or that behaves himself so much like a beleiver, as this Gentile.  
11. And I say unto you, that many shall come from the east and west, and shall note g sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven:]  
Paraphrase 11. But this which is now so very admirable, will within a while be frequently exemplified: For the old Prophets have oft foretold it (and now the time of the completion approacheth) that many multitudes from all parts of the world will come in, and believe on Christ, partake of this spiritual feast, and be made to sit down with Abraham the father of the faithful, and the rest of the Patriarches of the Jewish nation.  
12. But the children of the Kingdom shall be cast out into utter darkness,] there shall be note h weeping and gnashing of teeth.  
Paraphrase 12. And the Jews themselves to whom this Messias was primarily sent, will dis-beleive, and be punished accordingly, shut out of the spiritual feast, out of the Church here, and heaven hereafter, deprived of the light and cheerful hear, that is wont to be in houses of feasting, and left to utter darkness (the cold of the night, and winter, without) stupid blindness here, and eternal darkness hereafter.  
13. And Jesus said unto the Centurion, Go thy way, and as thou hast believed, so be it done unto thee; And his servant was healed in the self same hour.  
14. And when Jesus came into Peter's house, he [saw his wife's mother laid, and sick of a fever:]  
Paraphrase 14. Found his wife's mother sick of a fever, and laid to bed under it.  
15. And he touched her hand, and the fever left her, and she arose and [ministered unto them.]  
Paraphrase 15. Provided for them, what was necessary for their entertainment.  
16. When the even was come,] they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick:  
Paraphrase 16. When by the approach of the evening-cool it was more convenient,  
17. That it might be fulfilled, which was spoken by Esaias the prophet saying, [Himself note i took our infirmities, and bore our sicknesses.]  
Paraphrase 17. He was so affected with all the miseries that befell us, that out of compassion to us, he made use of his divine power to heal even our bodies of the diseases that were on them.  
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side;  
19 And a certain Scribe came and said unto him, Master, I will follow thee whithersoever thou goest;  
20. And Jesus saith unto him, The Foxes have holes, and the birds of the air have nests; but the son of man hath [not where to lay his head.]  
Paraphrase 20. No place or dwelling of his own to rest in, or entertain any follower.  
21. And another of his disciples saith unto him, [Lord, suffer me first to go and bury my father.]  
Paraphrase 21. Lord I desire, and firmly purpose to be a constant follower of thine, But for a time I beseech thy leave, that I may abide at my father's house, to perform the last rites of funeral obsequies unto him.  
22. But Jesus said unto him, Follow me, and [let the note k dead bury their dead.]  
Paraphrase 22. Leave that office to be performed by others, who are not embarked in this more holy and divine employment; For as in the Law the Nazarites and the Priests might not meddle with the interrements even of their parents, but others might lawfully do it, others that were not Nazarites or Priests might bury one another: So thou that art a consecrated person, the departing to bury a deceased friend, though it be a Father, or to receive an inheritance or legacy from him, is an employment unfit for thee.  
23. And when he was entered into a ship, [his disciples] followed him.  
Paraphrase 23. His disciples and none else.  
24. And behold there arose a great tempest in [the sea,] insomuch that the ship was covered with the waves; but he was asleep.  
Paraphrase 24. The lake, see note on Luke 8. c.  
25. And his disciples came unto him, and awoke him, saying, Lord save us, we perish.  
26. And he saith unto them, Why are fearful [O ye of little faith?] Then he arose and rebuked the winds and the sea, and there was a great calm.  
Paraphrase 26. Ye that in the due season make not use of that promise in the Psalmist, Psal. 107, 23, 28. and apprehend not the fulfilling of it in and by Christ, ye that have so poor an opinion either of my power, or care of you, as to doubt of my presence to secure you,  
27. But the men marvelled] saying, What manner of man is this, that even the winds, and the sea obey him?  
Paraphrase 27. And at this they were wonderfully amazed, and terrified, Mark 4. 41. Luke 8. 25.  
28. And when he was come to the other side, into [the country of the Gergesenes,] there met him two possessed with devils coming out of the note l tombs, exceeding fierce, so that no man might pass by that way.  
Paraphrase 28. That country where Gergesa and Gadara (Mar. 5. 1.) lie near together, see Mark 8. 10.  
29. And behold, they cried out, saying, [What have we to do with thee, Jesus thou son of God? Art thou come hither to torment us before the time?]  
Paraphrase 29. Be quiet, let us alone, we desire not to have any thing to do with thee, thou son of God and Saviour of mankind: Our time is not yet come of being remanded to our prisons, do not thou hasten and precipitate it.  
30. And there was a good way off from them an herd of many note m swine feeding.  
31. So the Devils besought him,] saying, If thou cast us out, suffer us to go away into the herd of swine.  
Paraphrase 31. And thereupon the Devils knowing that Christ would cast them out, and by that miracle so far●e show forth his power, that it would probably bring all the country to believe on him, desired to prevent this, and thereupon fell on this project, which might incense the countrymen against him (as it proved in the event, v. 34.) and in order to it besought Christ.  
32. And he said unto them, Go, and when they were come out, they went into the herd of swim, and behold the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.  
Paraphrase 32. See Mar. 5. 13. Lu. 8. 32.  
33. And they that kept them, fled, and went their ways into the city, and [told every thing, and what was befain to the possessed of the Devils.]  
Paraphrase 33. Gave them notice of the loss of their swine, and telling the occasion of it, let them know how as their swine were lost on one side, so two men possessed with Devils were recovered, and that Christ had done this since his coming thither.  
34. And behold, the whole city came out to meet Jesus: and when they saw him, they besought him] that he would depart out of their coasts.  
Paraphrase 34. Hereupon the whole city as being very much concerned in that which had happened, came out to meet and see Jesus, which did such miracles, and in stead of being wrought on by his cure on the men, to desire his continuance among them, the consideration of the loss of their swine made them desire, and beseech him, etc.  

Annotations on St. MATTHEW Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Worshipped] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius and Phavorinus, it signifies to fall down, as suppliants do to any.  

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Tormented] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify torment, or sharp pain; for here the Palsy is not such, but any great disaffection or disease of body, or commonly any punishment; As v. 29. and so c. 18. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors, gaolers, according to that of the old Glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only crucio, torqueo, to torment, but coerce● too, agreeable to that of imprisoning.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Faith] There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament, First, the Faith, or believing that Christ was able to cure diseases, etc. So here, and c. 9 22. Acts 14. 9 and under this head the Faith of the Disciples, by which they believed Christ so far, as that by his delegated power they were able to do the like miracles, Mat. 17. 20. & 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9 where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gift of the Spirit, is joined with the gift of healing.  
Secondly, the belief of all that is revealed by God, and that is in effect the true religion, either before Christ's birth, (and then 'tis the faith of God) Heb. 11. 3. 30, 31. and referred to v. 6. Or after, and then 'tis the faith of Christ, Rev. 14. 12. Or belief of the truth, that is, that truth now revealed by Christ, 2 Thess. 2. 13. and when this is not so complete as it should be, for want of light, then 'tis weak faith, or weakness in faith Rom. 14. 1. To this many places belong, 1 Thess. 3. 2, 5. 2 Thess. 1. 3. Jam. 2. 1. Judas 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith, Christ foretells, that there shall be (at his coming to act vengeance on his enemies) very little Faith upon the earth, that is, in the land of Judaea and Samaria. So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaical law, to 'tis used Rom. 3. 27, 28. c. 4. 15. As it comprehends Christ's precepts, so 'tis Rom. 16. 16. and as promises, so 'tis used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also, whose object are those Promises, and supposes, and includes a sincere care of performing the condition now required under the Gospel, without which as the promises belong not to any, so the Faith is but an imperfect and false Faith, which will never avail any.  
Thirdly, the dictate of Conscience, rightly persuaded or assured of the lawfulness of what a man doth, and that either to one particular action, Rom. 14. 22, 23. or universally to the General current of the life, Heb. 10. 22.  
Fourthly, in a more limited sense 'tis a Confidence in prayer, that what we ask, as we ought to do, we shall receive, (Jam. 5. 15.) and as an associate of that, depending on God's provision for things of this life, the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, littleness of Faith, Matth. 6. 30. this being one promise of the Gospel, that they who ask shall receive, and that all these things (the necessaries of life) shall be added to them, that first seek the righteousness of God's kingdom, or of the Gospel.  
Fiftly, Fidelity, and that either in God making good his promise to us, Rom. 3. 3. 1 Cor. 1. 9 & 10. 13. 1 Thess. 5. 24. Or in man toward other men, Gal. 5. 22. servants toward masters, Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful steward, Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God, 2 Tim. 4. 8. where keeping the faith, after fight, and finishing the course, must needs be constancy and fidelity, (see Note on Jam. 1. a.) from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification, being frequently taken not for believing but faithful: see Heb. 2 17. & 3. 2. 1 Tim. 1. 12. Revel. 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithful, Luke 12. 46. all one with hypocrites, Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life, which God, that sees, accepts, though for want of occasion, or trial, as yet it be not expressed in action, and so approved to men: So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried, first by a hard command of going out of his country, then by an incredible promise of a Child from barren old Sarah, then again by a hard command of sacrificing his Son, these three being but trials of his faith, upon which it was approved to be sincere (and so he justified) 'tis now apparent, that before these trials he had faith, which then, before it was tried, was nothing but this resolution of Obedience, etc. or a sincere giving himself up to God in praeparatione animi, in purpose of mind, or resolution; and if it had failed in any of those trials, would then have lost its acceptance with God, but failing not, was approved. This, I conceive, is the faith which in S. James must, when opportunity serves, be showed or demonstrated by works, James 3. 18. and if in that case it do not, is a dead faith, v. 20. but supposing it sincere, though yet not tried, than it is that which I now speak of, and is then opposed to Works, not as those note 1. the ceremonies of the Mosaical Law, or 2ly, perfect, unsinning obedience, but as they signify actual performance. To this there is a place of a venerable ancient Writer, cyril of Jerusalem, which is very appliable, who having said of the Thief on the Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was willing to do well, but death prevented him, answers him presently in the person of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The work is not the only thing which I expect (or which I so require, that nothing else will serve the turn) but I have accepted thy faith. By which it appears, that Faith in his acception is that faithful resolution then begun, though through want of life no Works followed it. Thus when Faith denotes profession of faith (or of some duty to be performed by a Christian, as 1 Tim. 5. 11.) this is either sincere, and then accepted, as in that Thief (and is then opposed to Works, only as a less to a greater, or imperfectius magis perfecto, the more imperfect to the more perfect, James 2. 22.) or unsincere and hypocritical, and is then opposed to Works, as falsum vero, false to true, and so 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faith and life are ordinarily opposed in the Fathers.  
Besides these five, the word is also sometimes used in a loser sense, for believing the doctrine of God and Christ, howsoever acquired; whether from sensible experience, Jam. 2. 19 or from ocular demonstration, Joh. 20. 25. or from relation, as when 'tis said to come by hearing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Sat down] The custom of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accubitus, lying along at meat, so usual among the Grecians and the Romans, though it be not mentioned in the Old Testament (but on the other side Tables were in use, at which they sat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclus. 31. 13. and so saith 
* p. 433.  Philo distinctly of Joseph's brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the custom of lying along at meat, being not then come in among men) yet under the time of the New Testament (and before) it was come in among the Jews also; Many places there are in the New Testament, where this use appears, and that both within doors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on beds, and abroad (in the fields, and in 
* So Cit de off. l. 3. in the story of Canius, the Eques Rom●nus, that bought the garden of Pythius: that he might make invitations and feast in it.  Gardens) on the ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 6. 39 upon the green grass, which is v. 40. described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they lay along rank by rank in several areolae or beds. For so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Scholiast on 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Homer, upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) foursquare divisions, which from thence we vulgarly call Beds in gardens, because they were so used, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beds in the houses (see Note on Mar. 6. 40.) The manner of this lying at meat is described by many, and shall no farther be recited here, then as will be useful to explain some passages in the Evangelists. The chief person lay at the head of the bed, (which the Evangelists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying first, the chief or first place of dignity) with his feet behind the back of the next to him, (by which advantage it was, that the woman came behind and washed and kissed Christ's feet) so that the hinder part of the head of the second lay in the bosom, or touched the breast of the first. Thence we read of John, John 13. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 25. he lay in the bosom, and leaned on the breast of Jesus, (viz. at supper time, Joh. 21. 20. compared with v. 1. and 4, and 12.) that is, lay next to him. An argument both of John's dignity (which I suppose the reason that he mentions not his name when he speaks of it himself, v. 23.) as when Lazarus is said to be in Abraham's bosom, that is, at that supper of the Lamb next (in dignity and height of glory) to the Father of the faithful, Luke 16. and 2ly of Christ's special love to him, as the custom was for the most tenderly beloved, the Wife, etc. in sinu virorum discumbere, to lie at meat in the bosom of the husband, saith 
* in Ver. 1.  Cicero and Zonaras of Heliogabalus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she supped lying in his bosom as his beloved, and in 
* Sat. 1●.  Juvenal, 
— Ingens  
Coena sedet, gremio jacuit nova nupta mariti,  and in Catullus, intus accubans, and therefore 'tis there added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom Jesus loved. And so Joh. 1. 18. when the only, that is, beloved, Son of God is described, 'tis with this mark upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that is in the bosom of the father, that is, in reference to this custom, he that is next unto him, and so knows most of his mind, as is intimated Joh. 13. 24. By all this 'tis clear what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. in this place, (which Euthymius expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. lying in the bosom of Abraham &c.) viz. The Gentiles coming in to partake of that spiritual feast of the Patriarches (who were the first to whom this Messias was promised, and to whose posterity he was accordingly first raised up, Acts 3. 26.) when the sons of this kingdom, that is, the Jews themselves, to whom these privileges were designed and promised, are cast out into an estate of obduration and destruction, as it there follows.  

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Tombs 'Twas usual for the Devils to abide in tombs to confirm in men that vain persuasion of the souls of men (after Death) being turned into Devils (see Hieron. Magius miscellan. l. 4. c. 12.) and for divers other ends, for which the solitude of such places was advantageous to them, none using to come thither, but to bury their dead.  

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

CHAP. IX.  
1. AND he entered into a ship, and passed over, and came into [his own city.]  
Paraphrase 1. Capernaum, where he now dwelled, v. 7. and Mar. 1. 21, 45. and c. 2. 1. and to which he removed from Nazareth, Mat. 4. 13.  
2. And behold, they brought to him a man sick of the palsy, lying upon a bed: and Jesus [seeing their faith,] said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee.  
Paraphrase 2. By this extraordinary course of bringing the sick man, discerning the great vigour of their faith.  
3. And behold certain of the Scribes said [note a within themselves,] This man blasphemeth.  
Paraphrase 3. Either in their hearts or in private discourse one with another, not heard by him, or his disciples.  
4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?]  
Paraphrase 4. And Jesus by his divine power, as searcher of hearts, discerning whither their thoughts or words whispered among themselves, and not spoken audibly,, said unto them, Why do you pass such malicious causeless censures?  
5. For whether is easier to say, Thy sins be forgiven thee, or to say, [Arise and walk?]  
Paraphrase 5. Be cured of thy palsy, and walk about.  
6. But that ye may know [that the son of man hath power on earth to forgive sins,] (Then saith he to the sick of the palsy) Arise, take up thy bed and go unto thy house.  
Paraphrase 6. That Christ in this state of exinanition, hath authority to forgive sins here, to men that lie under punishment of them, and consequently to deliver from their bond those that were delivered up to Satan, and so tormented by him. (This power given to Christ on earth in the commission received from his Father, v. 8. to be from this time continued on the earth, and accordingly committed by Christ, at his departure, to the Apostles, Joh. 20. (and in them to their successors) that what they forgive on earth, should be forgiven in heaven, and the bonds loosed.)  
7. And he arose, and departed to his house.  
8. But when the multitudes saw it, they [marvelled, and glorified God, which had given such power unto men.]  
Paraphrase 8. were amazed to see it, and acknowledged it an incomprehensible mercy of God, to send a Prophet to them with such a commission, power of pardoning sin, and that testified by doing an absolute miracle, v. 6.  
9 And as Jesus passed forth from thence, he saw a man named Matthew, [sitting at the note b 
* tole-booth  receipt of custom; and he saith unto him, Follow me, And he arose and followed him.]  
Paraphrase 9 a tole-gather, or Publican by trade, busy about his work, and upon Christ's first word of command, or call, he left his trade, and attended him as his constant disciple.  
10. And it came to pass, as Jesus 
* was laid to eat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat at meat in the house, behold, many note c publicans and sinners] came▪ and 
† lay along, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat down with him, and his Disciples.  
Paraphrase 10. And this new disciple of his made him a feast, Mar. 2. 14. and that a great one, Lu. 5. 27. (though Matthew being the Writer of this Gospel affirm it not of himself,) And as Jesus was at that feast in Matthews house, many other Publicans, such as Matthew had been, who were looked upon by the Jews as the vilest sort of men, that no Jew was to eat, or drink, or converse with familiarly.  
11. And when the Pharisees saw it, they said to his disciples, [Why eateth your master] with publicans and sinners?  
Paraphrase 11. Why do your master and you Lu. 5. 30. a thing which is so unlawful, ear.  
12. But when Jesus heard that, [he said unto them,] They that be 
* strong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Ro. 8. m.  whole, need not a Physician, but they that be sick.  
Paraphrase 12. He raised his voice and directed it to the Pharisces, that stood thus cavilling by, and said  
13. But go ye and learn [what that meaneth, I will have mercy and not sacrifice,] for I am not come to call the righteous, but sinners to repentance.  
Paraphrase 13. what is the meaning of that speech Hos. 6. 6. I prefer acts of mercy and charity, especially spiritual, belonging to the rescuing, and saving of souls, before ceremonies even of the worship of God, such ritual laws as these, of not accompanying with a heathen, or unclean person.  
14. Then came to him the disciples of John, saying [note d Why do we and the Pharisees fast oft, but thy disciples fast not?]  
Paraphrase 14. Our master John observeth strict rules of abstinence, and appointeth us to do what the Pharisees the strictest sect among the Jews do, viz. to fast twice every week, Lu. 18. 12. whereas thou and thy disciples use no such abstinences, what is the reason of that?  
15. And Jesus said unto them, [Can the note e children of the bride-chamber 
* or, fast, for the G●. and At MS. reads in. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mourn as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast.]  
Paraphrase 15. Can the special guests of a marriage feast fast or retain any thing of sadness, as long as the marriage solemnities last? This duty of fasting will be more seasonable after my death, and then shall it be practised by my followers.  
16. No man putteth a piece of 
* undressed, unfulled, unworn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  new cloth unto an old garment; for that which is put in to fill it up, [taketh from the garment, and the rent is made worse.]  
Paraphrase 16. diminishes the beauty or handsomeness of it, and there is made by that means a worse breach (either because the new cloth teareth from the old, or because in a pieced garment, if the piece do not look like the cloth, the rent is more discernible, and the parts more divided and different one from the other, then if it had not been pieced at all (both these are set down Lu. 5. 36.) and this proves well that point in hand, both that joy and mourning do not well together, and that young novice disciples, that were not yet renewed by the coming of the Spirit upon them, and so were not strong enough for such, must not presently be overwhelmed with severe precepts, such as fasting etc. lest they fall off and be discouraged.  
17. Neither do men put new wine into old note f bottles, else the bottles break, and the wine runneth out, and the bottles perish: [but they put new wine into new bottles, and both are preserved.]  
Paraphrase 17. but strong precepts are adapted to strong disciples, and then they do very well, which otherwise being unseasonably enjoined, will be brought into hatred and contempt.  
18. While he spoke these things unto them, behold there came [a certain note g ruler, and worshipped him, saying, my daughter is 
* by this tin. e, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even now dead,] but come and lay thy hand upon her, and she shall live.  
Paraphrase 18. One of the consistory of that city, that dwelled there, Mar. 5. 22. and fell down, beseeching him, and saying, My daughter, when I came from my house, was at the last gasp, Mar. 5. 23. so that I suppose her dead by this time.  
19 And Jesus arose and followed him, and so did his disciples.  
20. (And] behold, a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment.  
Paraphrase 20. And as Jesus was a going to the Ruler's house to cure his daughter,  
21. For she said within herself, If I may but touch his garment, I shall be whole.  
22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour.)  
23. And when Jesus came into the ruler's house, [and saw the note h ministrels, and the 
* Company inan hurry, or, making a stir, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  people making a noise.  
Paraphrase 23. And found them very busily preparing for the interment of the ruler's daughter, with Music and other solemnities for the funeral,  
24. He said unto them, Give place, for the maid [is not dead, but sleepeth,] and they laughed him to scorn.  
Paraphrase 24. is not so departed, that she shall not return again, her death shall not continue above the space of an ordinarily sleep, and she shall, as from a sleep, awake from it.  
25. But when the people were note i put forth, he went in, and [took her by the hand, and the maid arose.]  
Paraphrase 25. He came to her, as to one that was asleep, and took her by the hand, and she awaked, or came to life again, and rose up.  
26. And the fame hereof went abroad into all that land.  
27. And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou son of David,] have mercy on us.  
Paraphrase 27. Thou which art the Messias (which were't promised to be of David's seed) of whom 'tis oft prophesied, that he shall open the eyes of the blind, Is. 42. 7. 29. 18. and 35. 5.  
28. And when he was come into the house, the blind men came to him. And Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.  
29. Then touched he their eyes, saying, According unto your faith, be it unto you.  
30. And their eyes were opened, and Jesus straightly [note k charged them, saying, See that no man know it.]  
Paraphrase 30. See note on c. 8. b.  
31. But they when they were departed, spread abroad his fame in all that country.  
32. As they went out, behold, they brought to him [a dumb man possessed with a devil.]  
Paraphrase 32. one that by the devils possessing him was fallendumb  
33. And when the devil was cast out, the dumb spoke; and the multitudes marvelled, saying, It was never so seen in Israel.  
34. 
* This verse is wholly omitted by the Gr: & Lat. Ms and seems to be taken in here from c. 12. 24. to which the other places Mat. 3. 22. & Luk. 11. 15. are parallel.  But the Pharisees said, [He casteth out devils through the prince of the devils.]  
Paraphrase 34. See c. 12. 24 note, f.  
35. And Jesus went about all the cities and villages, [note l teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every sickness, and every disease among the people.  
Paraphrase 35. expounding the Scriptures in their Synagogues, and on that occasion making known to them the doctrine of the Gospel, and healing all that were brought to him, or came in his way.  
36. But when he saw the multitudes, he was moved with compassion on them, because [they note m 
† were strayed, or tossed and wearied.  fainted, and were scattered abroad, as sheep having no shepherd.  
Paraphrase 36. they wanted a guide or director to teach them constantly, and so were wearied out with wandering up and down betwixt their false guides, Scribes and Pharisees, etc.  
37. Then saith he unto his disciples,] The harvest truly is plenteous, but the labourers are few.  
38. Pray ye therefore the lord of the harvest, that he will send forth labourers into his harvest.]  
Paraphrase 37, 38. There are great store of those that are willing to receive instruction, but few to give it them aright, And therefore it is the duty of all Christians that have any care of the souls of their brethren, to pray (according as the four ember weeks have since been appointed in the Church) that God will send (see note i.) orthodox, and skilful labourers, for the use of his Church, to convert, and instruct those that are ready for it. (This very fitly at this point of time, immediately before Christ proceeds to ordination of the twelve, c. 10. 1.)  

Annotations on Chap. IX.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Receipt of custom] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Publicans stall, and the Syriac read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Publican, literally a tole-booth, the English toll coming from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and booth being the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little varied.  

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Bottles] The use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skins for the keeping or carrying of wines, is ordinary in authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer, in a goat's skin, Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 78. see Casaubon on Athenaeus. So in Spain the wine is carried in borachoes, bags made of hog-skins, and the whole skin of a hog made up close to put wine in.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Rules] There was among the Jews, the lesser, or the greater Sanhedrim or Consistory, Mat. 5. 22. The former consisting of 23 Judges in every City, the latter of 72 in Jerusalem. The greater Sanhedrim was made up of the chief Priests and Elders or Presbyters of the people (called oft the Elders of Israel) and the Scribes of the people, Jud 5. 11. (or in the Chaldee paraphrase, the Scribes of Israel) they of the lesser consistory were called Rulers, as here. See Note on Mar. 5. c.  
V. 23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Minstrels] This custom of having musical instruments in funerals came to the latter Jews from the rites, and manner of the Gentiles. For though in the 
* 'tis Che●kuboth. c. 4.  Misna, Rabbi Jehuda saith, that at the funeral of the wife there should be instruments at least, besides the person which began the lamentation; yet this testimony of his is but of the latter times, such as this in this verse. And in the Old Testament there is no mention of any such custom. They were wont indeed to mourn for the dead, Ecclus. 22. 10. and to commend them, thereby to excite the living to the imitation of their virtues, or that they may lay it to heart, Eccl. 7. 2. (And so 'twas at the death of Tabytha, where the widows wailed and showed the coats and garments, which her liberality had provided for the poor in her life-time) and many other ceremonies they used, as you may find Ezech. 24. 17. and Jer. 16. 6, 7. As 1. Tearing their flesh, 2ly Shaving their heads bald, 3ly. the Neighbours sending in good cheer, which is in Ezechiel, eating the bread of men, or (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be better rendered) of mourners, and in Jeremy (not tearing, but) * breaking bread to the mourner, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to comfort him, and, as it follows, giving the cup of consolation to drink, so saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  J●sephus of Archelaus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he mourned seven days for his father, and made a sumptuous funerall-feast for the multitude, and he adds that this custom among the Jews was the impoverishing of many, and that upon a kind of necessity; for if any man omitted it he was accounted no pious man. So the meat of mourners, Hos. 9 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the funeral feast, in the Epistle of Jeremy, v. 32. and to that perhaps belong the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the messes of meat set on the sepulchre, Ecclus. 30. 18. But all this while no mention of instruments of music in funerals, among the ancient Jews of the old Testament: But on the other side the use of music in lamentation is mentioned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unseasonable things, Ecclus. 22. 6. Songs of lamentation they had Jer. 9 17. Amos 6. 15. Jer. 34. 5. Jer. 22. 18. but these were performed only by the Voice, not by Instruments, saith 
* De jure Reg p. 162.  Schickard. This custom of Instruments in funerals was heathen, and came in but late among the Jews, Among the heathen there is frequent mention of it, both among the Romans; under the style of 
† vide Perotti Cornuecp: p. 512. Non: Marcell: de propr: Serm: p. 1248. Hieron: Madge: Miscell: l. 1. c. 13. Ovid: de Fast: l. 6. Can●abis moestis tibia funeribus, & Trist: 5. Eleg. 1. Tibia funeribus convenitista meis: and p. 177 Petronius Arbiter. licèt ad tibieives enittas, of one desperately sick: See Jo. a Wooer. ad loc. Stat: Theb: 6. Virg: It c●●lo clamorque vi●ûm, clangorque tubarum.  Sicinnium, and in Apuleius, monumentarii choraulae, and among the Grecians under that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Aristot. l. 5. de gen. Anim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Artemidorus l. 1. c. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for (that which here follows the mention of minstrels) the company keeping a stir, That belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wailing of the rest of the company, and may be explained by an expression in Homer, where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginners of lamentations, follows — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the women or the company stoodabout wailing. The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysoft.  Musicians beginning, and all that were present following in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 792.  Lucian calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beating of their breasts to the musical instrument. And that this was the custom about Christ's time is clear by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. c. 15.  Josephus, who speaking of the taking of Joppe by Vespasian, saith that the Jews mourned for it thirty days, and adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they hired Musicians, who began the lamentations to them. This following in the lamentation (which was done by the Voice only) is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 8. 52. crying and wailing, and by that you will understand the meaning of that Proverbial speech, Mat. 11. 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have begun the lamentation to you, and you have not followed it by wailing, but so as referred not to the heathen or latter Jewish custom, where there was use of Instruments, but to the pure ancient Jewish custom, where, as was forementioned the lamentation was not begun with musical Instruments, but only Voices of old women, which in a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sad modulation strove to extort lamentation from those that were present. Which custom, it seems, the children in the streets were wont to act or imitate. Thus much for the use of this custom in the New Testament.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Charged them] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used, is rendered by Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to charge, to command, to appoint with authority, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding with austerity, threatening, speaking angrily, and Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commanding, or charging with a threat. Thus again in Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis an act of the irascible part of the reasonable soul, that is, a Rational earnestness, or vehemence, not a passionate, and so 'tis Mar 1. 43.  

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

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

CHAP. X.  
1. AND when he had called unto him his twelve disciples,] he gave them power against unclean spirits to cast them out note a, and to heal all manner of sickness, and all manner of disease.  
Paraphrase 1. And selecting twelve of his followers, who should continually be with him, and whom he might send out on any message of preaching, etc. Mar. 3. 15. (and who should after his death undertake the whole work of preaching, etc.) he now ordains them to that office, and to that end.  
2. Now the names of the twelve Apostles are these, [the first Simon, who is called note b Peter, and Andrew his brother, James the son of Zebedee, and John his brother.  
Paraphrase 2. The name of the first was formerly Simon, or Simeon, which signifies heark'ning or obedient (a name aptly noting his readiness to follow Christ and become his disciple (but by Christ he is now called Cephas (see Jo. 1. 43.) in Syriack, which signifies a stone, such as might be fit in a building to be superstructed upon Christ the cornerstone, and that in the Greek is Petros, in English turned into the appellative Peter, and with him Andrew his brother, and James, and John, two sons of Zebedee, after called Boanerges.  
3. Philip, and Bartholomew, [Thomas, and Matthew the publican, James the son of Alphaeus, and Lebbaeus surnamed Thaddaeus.]  
Paraphrase 3. Thomas Didymus, and Matthew or Levi, who had been a publican, James the son of Alphaeus, and Lebboeus, or Judas, the brother of James, Luke 6. 16. who also was surnamed Thaddaeus.  
4. Simon the 
* Canaanite or Zealot,  note c Canaanite and Judas note d Iscariot, who also 
† delivered him up, see note on c. 17. d.  betrayed him.  
5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.  
6. But go rather to the lost sheep of the house of Israel.]  
Paraphrase 5, 6. These twelve Jesus furnished then with a commission which they should use at present; as on occasion he should send them out to any city, and after his death, by going and preaching the Gospel over all the cities of Judaea, against which time he now gave them command, saying, (when you go about that work,) Preach the Gospel first to the Jews strictly taken, the cities of the seed of Abraham through all Judaea, and till you have first preached through all their region (see Act. 13. 46.) go not to any of the cities that border upon Galilee, nor to Samaria, nor to any other city from them. See note on c. 4. c.  
7. And as ye go preach, saying, [The kingdom of heaven is at hand.]  
Paraphrase 7. A remarkable visitation from heaven approacheth, as of notable punishments upon the unreformed, so of deliverance and protection to the penitent among you that shall timely receive the Faith of Christ.  
8. Heal the sick, cleanse the lepers, raise the dead, cast out devils; freely ye have received, freely give.]  
Paraphrase 8. And wherever ye come make use of the power which I now give you, with the same frankness and liberality that is used toward you, work all manner of healing merciful miracles wheresoever ye come, to all that beg them from you.  
9 Provide neither gold, nor silver, nor brass in your note e purses.]  
Paraphrase 9 Make no provision of money, much or little.  
10. Nor scrip for your journey, nor two coats, neither shoes, nor yet 
* a staff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note c.  staves, (for the workman is worthy of his meat).]  
Paraphrase 10. Nor of victuals, nor clothes to carry with you, nor of any thing for your defence by the way. For taking so much pains for the benefit of others, ye may very reasonably expect to be entertained for all necessaries by them who profit by you.  
11. And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.  
Paraphrase 11. Whensoever therefore you come into a town or village, inquire what pious person there is dwelling there, and there fasten your station, and eat and drink what they set before you, Lu. 10. 7. and go not from that house to any other while you stay in the town.  
12. And when ye come into an house, [salute it.]  
Paraphrase 12. Say, Peace (that is, all kind of prosperity) be to this house.  
13. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.]  
Paraphrase 13. And if those of the house be qualified to receive it, your blessing shall rest upon it, but if not, your blessing shall return upon you, and they shall receive no advantage (but the contrary) by your coming among them on a design of so much charity.  
14. And whosoever shall not receive you, nor hear your words, [when ye depart out of that house or city, shake off the dust of your feet.]  
Paraphrase 14. Depart from them, and use that expression of shaking off the dust from your feet, as a testimony to them, that in their rejecting, or not receiving of you, they have rejected the only remaining means of their salvation, and as a testimony against them that will one day be brought to give in a sad evidence, the dust shaken off from your feet, (as it signifies that you have been there, and thus been fain to depart from them) will fall very heavy upon them.  
15. Verily I say unto you, that it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgement, then for that city.]  
Paraphrase 15 I assure you, the punishment or destruction that will light upon that city shall be such, that the destruction of Sodom shall appear to have been more tolerable than that. See note on c. 3. c.  
16. Behold I send you forth, as sheep in the midst of wolves; [note f be ye therefore wise as serpents, note g and 
‖ Mild, meek wrathlesse,  harmless as doves.]  
Paraphrase 16. And therefore though ye may be allowed to be as prudent and wary as may be to preserve yourselves, because they among whom you go are ravenous as wolves, yet ye must most strictly preserve your mildness and meekness.  
17. But beware of 
* the men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men; for they will deliver you up to the 
† consistories, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  counsels, and they will scourge you in their 
‖ assemblies, see note on c. 6. d. Ja. 2. b.  synagogues.]  
Paraphrase 17. Your greatest danger will be from the Men, as they are called 1 Pet. 2. 4. those you wot of, of the Jewish Sanhedrin, and Consistories, for you shall be accused and brought before them, who if your offences be not conceived capital, shall scourge you (according to Deut. 25. 2.) in their assemblies.  
18. And ye shall be brought before governor's and king's for my sake, for a testimony 
* to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against them, and the Gentiles.]  
Paraphrase 18. But if they desire to have you punished capitally, they will remove you from thence to the Roman governor's, requiring you to be put to death (as 'twas with Christ Joh. 18. 30.) And this carrying you from the Jewish to the Heathen, from one Tribunal to another, will be a means to proclaim and testify the Gospel to Gentiles, as well as Jews.  
19 But when they deliver you up, [take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak,  
20. For it is not ye that speak, but the Spirit of your Father, that speaketh in you.]  
Paraphrase 19, 20. Make no provision beforehand what answers ye shall give, ye shall at the time be directed what answers to make. And how suspicious soever ye may be of your own abilities, yet this need not trouble you, for God will enable you to speak that which is most sit and proper to be spoken by you, and sure they that have God to enable and direct them, need not fear they shall want answers.  
21. And the brother shall deliver up the brother to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death.  
Paraphrase 21. And one Christian (at least such as pretend to be so) shall accuse and deliver up another to the persecutors, and forgetting all natural affection, the nearest kindred shall mischief one another, and cause them to be put to death. See c. 24. 9, 10. & 2 Tim. 3. 3, 4.  
22. And ye shall be hated of all men for my name's sake; but he that note h endureth to the end shall 
* escape.  be saved.]  
Paraphrase 22. And the Jews, wheresoever you come, shall persecute you for preaching of Christ; but there is a fatal day approaching for these Jews, and they that in despite of all these persecutions, v. 18, 19, 20, 21, 22. shall stick fast to their Christian profession, they shall, beside their crown in another world, have a remarkable deliverance here out of that destruction, which universally lighteth upon all others.  
23: But [when they persecute you in this city, flee ye into another: For verily I say unto you, You shall not have gone over the cities of Israel, till the son of man be come.]  
Paraphrase 23. When they thus persecute you in one city, you may flee to another, and be assured from me, that by that time you have gone through all the cities of the Jews, v. 6. this fatal day shall come upon your persecutors, see note on h.  
24. The disciple is note i not above his master, nor the servant above his lord]  
Paraphrase 24. How reasonable it is for you to expect this ill usage among men, ye may judge by what ye see already, and shall more largely hereafter discern to befall me, The disciple cannot in reason expect to be better used then his master, nor the servant then-his Lord.  
25. It is enough for the disciple that he be as his master, and the servant as his Lord: If they have called the master of the house Belzebub, how much more shall they call them of his household?]  
Paraphrase 25. The most that a disciple or servant can aspire to, is to come to his master's perfection, Lu. 6. 40. And if they have called me Belzebub, how much reason have you to expect, that they shall deal with you, as with the wickedest Apostates in the world, revile you proportionably, in your places and orders?  
26. Fear them not therefore; for there is nothing covered that shall not be revealed, and hidden that shall not be known.]  
Paraphrase 26. Be ye therefore courageous, not terrified by any thing that can befall you, this fear or foresight of the danger must not make you conceal any thing that I have taught you. See Mar. 4. 22.  
27. What I tell you in darkness, that speak ye in light: and what ye hear in the note k ear, that preach ye upon the house tops.]  
Paraphrase 27. And therefore what I say now in parables to you, do ye courageously publish to all, and what I more privately impart to you as my disciples, and not to the multitudes, c. 5. 1. do you stand on the top of the houses, and proclaim from the battlements to the people in the streets, as publicly as ye can.  
28. And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.]  
Paraphrase 28. And never be afraid of any man, armed with the most power or malice, for the utmost he can do, is to kill your bodies, but your souls he cannot touch. And what an improvidence would it be in you, if to escape those terrors ye should neglect your duty, and so incur that far greater danger from God, who hath employed you, whose punishments are far more terrible, casting unprofitable servants bodies and souls into eternal misery and torment.  
29. Are not two sparrows sold for a note l farthing? and one of them shall not fall to the ground without your father.]  
Paraphrase 29. Besides consider, that all the power of men whom ye can fear, is restrained and bounded by God, on whose messages you go, if he see it most for his glory and your good to permit them to kill you, what reason can you have to be afraid of death, and if he see it not fit thus to permit, be confident they shall never be able to touch you. 'Tis not all the malice of men that can extend farther than God's providence sees fit to permit and order, even in the least matters.  
30. But the very hairs of your head are all numbered.]  
Paraphrase 30. God hath the knowledge and care and overruling of all the least things that belong to you, or shall befall you.  
31. Fear ye not therefore, ye are of more value than many sparrows.]  
Paraphrase 31. This is full ground of all confidence and courage to you, your lives are dearly valued by God, and will not by him be negligently or prodigally wasted.  
32. Whosoever therefore [shall confess me before men, him will I confess also] before my Father which is in heaven.  
Paraphrase 32. shall courageously preach my doctrine, when the preaching of it is persecuted, and when any particular duty taught by me, and required by me to be performed by all Christians, is so opposed by the world, that the practising it then may bring the utmost hazard upon him, shall then constantly adhere to that precept, and so confess and honour me, how dear soever it cost him, I will be sure to own, and honour, and stick to him, declare those performances of his to his honour, before my Father in heaven, from whom he shall have the acclamation and reward of a good servant.  
33. But whosoever [shall deny me before men, him will I also deny] before my Father which is in heaven.  
Paraphrase 33. renounce the faith of Christ, or obedience to him in time of danger, he must expect to be renounced by me.  
34. Think not that I am come to send peace on earth; I came not to send peace but a sword.]  
Paraphrase 34. Do not deceive yourselves with an imagination, as if the effect or design of my coming into the world, were to secure unto the Christian profession a perpetual enjoyment of worldly quiet and prosperity upon earth, when all the malice of wicked men and devils are set against it, but rather reckon before hand of persecution as your portion, and expect that your perseverance and constancy in this profession may and very often will bring great outward calamities upon you for a season, even unto the kill of some of you.  
35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law,]  
Paraphrase 35. The far more general effect of my doctrine will be, (or upon the publishing my doctrine will ensue) all manner of contention, quarrels and variance betwixt the dearest and nearest friends, either about acknowledging the truth of it, or adhering to it in time of danger.  
36. And a man's foes shall be they of his own household.]  
Paraphrase 36. And the nearer men are to others in kindred, etc. the more bitter will their hatred be against them (as against blasphemers, etc.) upon their receiving my doctrine, especially when it comes to be persecuted.  
37. He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me.]  
Paraphrase 37. And he that prefers the advantages which he can and is like to receive from his parents, or any that are dearest to him, before those he expects from me, or that values their kindness or good opinion more than mine, is no fit person for my service, no way qualified to be a disciple for me, for it is certain all such worldly interests will ever be soliciting against me.  
38. And he that taketh not his cross and followeth after me, is not worthy of me.]  
Paraphrase 38. Nay I must plainly tell you, that he that doth not provide for the utmost that can come, that is not content to suffer death itself (and therein to do what I do before him) rather than do any thing contrary to Christian duty, is not competently qualified to be a disciple of mine.  
39 He that findeth his life shall lose it, and he that loseth his life for my sake shall find it.  
Paraphrase 39 This comfort mean while ye have, that as be that useth any way of compliance with the persecutors, and so escapes their malice, and saves his life, shall gain little by this, but be involved in the destruction which awaits them, so on the other side he that shall hazard the utmost, that he may stick close to me, shall be likely to far best even in this world. For thus I foretell you it will be, some to comply with the persecuting Jews, and to escape their persecutions will renounce Christianity, and feign themselves zealous Jews, and so when the destruction falls upon the Jews, as it certainly shall most heavily, they shall be involved in that destruction, and that is all they shall get by that compliance, and pusillanimity: Whereas at the same time they that comply not, and so venture all that the Jews malice can do against them; shall by the destruction of their persecutors be rescued from that danger, and live to see a peaceable profession of Christianity, or if they do not, have the loss of a short temporary life rewarded with an eternal.  
40. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me.  
Paraphrase 40. And therefore both to arm you against this great error and to satisfy one objection more which will be apt to rise in your hearts, (viz. that if Christian doctrine will be so persecuted, you have reason to expect that it will be looked on strangely by all others, and that no body will dare to receive you into their houses) I now tell you, that how great soever your persecutions are, and how dangerous a thing soever to profess to be a follower of Christ, yet shall no man have reason to fear the entertaining of you, for the same protection that waits over you, v. 39 and the same reward that attends you, v. 32. shall also await those that are thus kind, as to receive you, It shall be as if they had entertained not only Angels but Christ, and God himself, they shall be far the safer, not in more danger for such guests, according to that saying so ordinary among the Jews, that every man's Apostle is as himself. (See note on John. 20. b.) what is done to ones proxy, is interpreted as done unto himself.  
41. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.  
Paraphrase 41. He that entertaineth (see note on 1 Tim. 1. c.) a Prophet in the name of him that sent him (one Prophet coming in the name of another Prophet, as Elizaeus in the name of Elias, and the Apostles in the name of Christ) or in that one consideration because he is a Prophet, or he that doth support and enable a prophet to do his work that sent him, he shall receive the same reward that he should, if himself had been sent to prophecy, (gain thereby an interest in his work, and so in the reward due to it) yea the same that he should have had, if he had received him that sent him, even Christ, and God which sent Christ, See v. 40. And so likewise he that entertains any holy man sent by another to plant holiness among men, shall receive the benediction, Gen. 30. 27. that attends the having a righteous man in ones house, or that of Lots entertaining the Angels, the messengers of God, or of Rahabs receiving the Spies, that is, shall himself be delivered by that means when others are destroyed.  
42. And whosoever shall give to drink to one of these little ones, a cup of cold water only, [in the name of a disciple,] verily I say unto you he shall in no wise lose his reward.  
Paraphrase 42. In this notion, because he is a disciple of Christ, (as Mar. 9 41. in my name because you are Christ's.)  

Annotations on S. MATTHEW, Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Cast them out] The Devils possessing men in those days, which was much more ordinary before the coming of Christ, and about that time, than it hath been since (Christ having much retrenched and restrained Satan's power) had generally corporeal discernible effects attending it, diseases of all kinds, Epilepsies, etc. And agreeably thereto, the Apostles delivering men up to Satan, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh. And therefore before any such disease could be cured, the Devil must be cast out. And accordingly here the same power is given to the Disciples, to cast out Devils, and to heal diseases.  

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Iscariot] This title of his may either be taken from his country whence he came, a man of Carioth, (according to which it is that the ancient Greek and Latin MS. generally reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cariota, from Carioth,) Or else from the Syriack, which calls a wallet or purse Secariat, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secariota, or Iscariota may signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that hath the wallet, which was the office of this Judas.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Be ye] One idiom of the sacred Writers may be here taken notice of, who by words Imperative, having the form of Precept, do ofttimes mean no more than either Prediction of what will befall, or else Permission of what may lawfully be done by them. So here in the next the 17th verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take heed of the men, is no Command of caution or prudential behaviour toward the Jewish Sanhedrin, nor was it so understood by the Apostles, who many times did avowedly profess Christ before them, when it brought the utmost peril upon them; and that they should be so used by them, is here foretold in the latter part of the verse, they will deliver you up to the Counsels, and they will scourge you in their Synagogues, that is, ye shall be delivered up and scourged by them, and so that is all that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction that their greatest danger is from them. So Mat. 23. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and do ye fill up the measure of your fathers, a Prediction what they would, no kind of Command, what they should do. So c. 24. 16. Let them that are in Judaea slay unto the mountains, let him that is on the house top not descend etc. and v. 20. Pray ye, that your flight be not in the winter, all in form of precept, yet none but the first of them is so much as an Admonition, (and that only of Counsel, prudentially what was best for them) all the rest are but so many forms of Predictions, of the sudden and horrible dangers that should overtake all that continued in Judaea, when that day of vengeance came. So Luke 21. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In your patience or perseverance possess ye your souls, or lives, Possess ye, that is, there is no such way to keep or preserve your lives, as persevering, faithful adherence to Christ, So v. 28. When these things begin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look up, and lift up your heads, that is, by those signs ye may know, that the worst of your danger is then over, and your redemption draweth nigh. So Luke 22. 36. Let him that hath a purse take it, and he that hath no sword, let him sell his garment, and buy one, Where sure there is no Command of arming themselves, or buying swords, (if there had, it would have been necessary to have had as many swords, as men, whereas 'tis plain v. 38. that two are said by Christ to be sufficient for the whole company: and after, when Peter drew, and smote with one of them, he was sharply reprehended for it,) but only a Prediction of the dangers they should run; etc. So 1 Cor. 7. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not ye made the servants of men, which is no Precept against a Christians serving another man, but only a liberty, or Permission that he may lawfully keep, or enjoy his freedom, if he have it by birth, or donation, but not a Precept imposing a necessity on him that he must. By all which examples it may be conjectured, what weight must be laid upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye wise, or prudent, as serpents, not that it is a Precept of the serpentine wisdom, guarding and securing themselves, for sure 'twas lawful for them, in the preaching the Gospel, voluntarily to run the utmost hazards, but either by way of Prediction, that the wolves, among whom they came, would be very ravenous, and so their danger great, or else by way of Permission that (provided they keep themselves perfectly innocent) they might be as wary and prudent as they pleased.  
V. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Harmless] For the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Origination of it must be considered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to butt, or strike, or wound with the horns; from hence, saith 
a In 〈◊〉 p. 476. l. 3.  Eustathius, comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and consequently (saith he) it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple and mildly disposed, and not butting or using of horns against any body. So 
b Igad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 1353. l. 15.  again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word so derived signifies wrathlesse, angerlesse, as one that useth no horns, hurts no body: And this notion perfectly agrees with the nature of the Dove, which, say the Naturalists, hath no gall, is never angry, nor hurts any, and so in all reason is to be resolved the meaning of it in this place. So 
c Dial. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191.  Caesarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not retributing evil to any man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Dove hath no malice in it, hurts nothing, having not the Organ of choler in it.  

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. A farthing] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little piece of money, the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asor, the Greek word so changed by them. The Arabic have Phals, which they use to express the least piece of money that is, and accordingly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 12. 42. they read Phalsain the Dual from that. For the value of the coin, according to the use of the word Asore in the Syriack, 
* Syro-Arab. Lex.  Jesus Bar Ali faith, that there are such diversities of opinions, that 'tis hard to determine any thing in it.    

CHAP. XI.  
1. AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence [to teach and to preach in their cities.]  
Paraphrase 1. To give instructions, and teach the Gospel (see note on c. 9 1.) in the cities whither he now removed.  
2. Now when John had heard in the prison the works of Christ, he sent two of his disciples.  
3. And said unto him, Art thou note a he that should come, or look we for another?]  
Paraphrase 2, 3. Now John Baptist being put in prison, and in danger of being put to death, and hearing of the miracles done by Christ, though (Joh. 1. 34.) he had been sufficiently convinced that Christ was the Messias, and after the testimonies given by him (Joh. 3. 32. 36. cannot be imagined to lie open to any doubtings, Yet to satisfy and confirm his disciples, which were in danger to be thus assaulted, being tempted with their Master's imprisonment and danger, hereupon he sent two of his disciples to know of Christ if indeed he were the great Messias or no, that when he was cut off his disciples might not be shaken in their belief of Christ, but adhere and cleave fast to him.  
4. Jesus answered and said unto them, Go and show John again those things which ye do hear and see.  
5. The blind receive their sight, 
receive  and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor note b * have the gospel preached to them.]  
Paraphrase 4, 5. To this Jesus answered by giving them the character of the Messias, as it lies in the Prophets of the old Testament, of opening the eyes of the blind, etc. (All which they now see verified in him) and to those other parts of curing diseases and raising the dead he added this farther branch, that the humblest and meanest persons, those of the lowest condition, have the glad tidings of the Gospel preached to them, as good a share in this blessed message as the best, and peculiarly they above others are affected and wrought on by the preaching of it.  
6. And blessed is he, whosoever shall not be note c 
* scandalised at, or, about.  offended in me.]  
Paraphrase 6. And for that which concerns their doubting of what before they had believed, and that founded on John's present condition, Christ adds (over and above the words of the Prophets) Blessed is he who doth not forsake, or fall off from me in this time (or by occasion) of temptation, or affliction, (such as now John is in, and) such as shall oft befall Christians in this world, Christ's office being not to deliver all men in this world out of such, but to show them the way to suffer patiently, and to conquer by suffering.  
7. And as they departed, [Jesus begun to say to the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken with the wind?]  
Paraphrase 7. Jesus thought fit, upon this occasion, to give the people a right notion of John the Baptist, which consequently would give them a more perfect knowledge of himself, John's office being wholly subservient to the revealing of Christ. Thus therefore he began to them, What was it that so many of you went out into the wilderness to behold? was it a reed, such as the wind plays with there in the wilderness, any trifle of so little moment and so ordinary to be seen there? Sure your going out to him was not on so childish an errand.  
8. But what went ye ●ut for to see? A man clothed in soft raiment? Behold, they that wear soft clothing, are in kings houses.]  
Paraphrase 8. Or was it any glorious gallant person in splendid array? sure such an one you would not have looked for in a desert; but a court, and you know 'twas quite contrary of him, You found him in an austere habit and diet, and therefore you cannot now imagine that he is troubled with the confinement or danger he is in sin, so that he should presently be cast into doubts, or be changed so soon to so much weakness of faith from so much strength. Certainly he that lived in a wilderness and observed that habit and diet there, is not now troubled at all that he is from Herod's court cast into prison.  
9 But what went ye out for to see? A prophet? yea, I say unto you, and note d more than a prophet.]  
Paraphrase 9 No, 'tis certain you went out to him, as to a prophet, and of him I must tell you, that he is a great Prophet, nay of a pitch beyond all the prophets that ever went before him, a direct herald, and harbinger of Christ.  
10. For this is he, of whom it is written, Behold, I send my messenger before note e thy face, which shall prepare thy way before thee.]  
Paraphrase 10. For himself was prophesied of by the other Prophets, that he should be the forerunner of the Messias, and when he came, he did accordingly, pointing at him, This is he etc. Joh. 1. 30.  
11. Verily I say unto you, Among them that are born of women, there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of heaven, is greater than he.]  
Paraphrase 11. Of him I shall freely say, that among all the Prophets or special persons which since the beginning of the world have been by God sent to any office in his Church, John Baptist is absolutely the greatest, honoured with more signal revelations, than any of the old prophets, Joh. 1. 32. seeing the holy Ghost come down upon me &c, And yet let me tell you, that an Apostle of mine, the mean●st or least of them, whether in respect of revelations (having to those of his, many others superadded) and the power of miracles, which John had not, Joh. 10. 41. and the holy Ghost visibly descending on them, or whether in respect of office, sent by Christ to testify his resurrection, to convert first, and then to rule the Church after me, is to be looked on, as a far greater person, and more honourable officer, than John Baptist, who is no prophet himself, but only the forerunner, and so disciple, servant of a prophet.  
12. And from the days of John the Baptist 
* as yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  until now, the kingdom of heaven note f suffereth violence, and the violent take it by force.]  
Paraphrase 12. And yet after all this, so acknowledg'dly true of John, it is most sadly considerable, how after all Johns preaching of me, and all Judaeas' going out to him, c. 3. 5. (and even the Pharisees and Sadduces many of them v. 7.) and their being baptised of him into the belief of the Messias (first preached, and then pointed out by him, and testified, This is he) yet from that time till this, all this while to this hour, scarce any, but the multitude, and meaner crowd of the Jews, come into the Gospel, together with the Publicans, and Sinners, or Gentile men among you, who are looked on by the Jews, as those, which have no right to the Messias, and so as violent persons, invaders, intruders. The wise and learned among you, who could not but know him to be a prophet, and consequently in any reason should have given the readiest obedience to his doctrine, and so according to his direction have believed in me (as finding him so distinctly foretold by the prophets, as the forerunner of the Messias) do not receive either of us. They were the men, which received not the Baptist, c. 21. 24, 32. whereas all beside them (as 'tis there said v. 25.) the multitudes, Lu. 3. 10. the publicans v. 12. the soldiers v. 14. were very observant disciples of his; and in like manner ever since, the multitudes, and the publicans, from whom 'twas lest to be expected, they have believed on me, but the principal men, Pharisees, and Doctors etc. they oppose and blaspheme, v. 18. 19 And thus, as when a house is broken up by thiefs, those of the family are deprived, and all is parted among invaders, so is it now, the eminent Jews are deprived of all their part in the Gospel, and only the more ignorant multitude, and the publicans, etc. they divide it among them.  
13. For all the prophets and the law prophesied until John.]  
Paraphrase 13. For the Law and Prophets all of them, that is, the Writers of the Old Testament, had a prophetical relation to the Messias, darkly and afar off, described Christ, in types and predictions, and so continued to do, till John came, but he, beyond them all, by way of indication, pointed at him, as actually present, whom all others foretold as future, and at a distance.  
14. And if ye will 
* receive him, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  receive it, this is Elias, which was for to come.  
Paraphrase 14. And whether you will or will not receive him, take it how you will, This is that Elias prophesied of in Malachy, to usher in a new state, and the Messias the prince of it.  
15. He that hath ears to hear, let him hear.]  
Paraphrase 15. And the embracing of his doctrine or message, is a matter of huge concernment, and they that do not embrace it, will not excuse themselves from the crime and punishment of obstinate wilful blindness.  
16 But whereunto shall I liken [this generation? It is like unto note g children sitting in the markets, and calling unto their fellows,  
17. And saying, we have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented.]  
Paraphrase 16, 17. the chief men of this age among the Jews, the Pharisees, etc. Their dealing with John and Christ is just the same, that ye have seen boys, playing in the streets, sportingly complain of, telling their fellows, that they will do nothing as they should, neither follow them in their mirth, not their sadness. For just so these, whatsoever kind of messages God sends to them, they respect and obey them not, nay some great exceptions still they have to the messengers, to contrary sorts of them, contrary exceptions, first one exception they have to John, and then another, quite contrary, to Christ.  
18. For John came neither eating nor drinking, and they say he hath a devil.]  
Paraphrase 18. If John use a diet more austere than ordinary, than they that are the wise men among you, Pharisees, Doctors of the Law, look on him, as a mad man, a melancholy, hypochondriacal person. See Joh. 7. 6.  
19 The son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners; 
* and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but wisdom is justified note h of her children.]  
Paraphrase 19 And if Christ come, using the ordinary diet of men and eating promiscuously with all company, they censure him as a loose person, and a favourer of such. And so Christ and his forerunner, the Baptist, and in them two, the wisdom from above, divine knowledge, or the Gospel of Christ, is by this means justified, testified, approved to be that, which the Gospel of Christ was foretold to be v. 5. (contrary to the wisdom of the world,) embraced generally by none, but the meanest, and most despised, the Publicans and people, and they generally receive it.  
20. Then began he to upbraid [the cities wherein most of his mighty works were done, because they repented not.]  
Paraphrase 20. the places of note, cities or towns, or regions, wherein he had done the greatest miracles in most abundance, that after all this they did not amend their wicked lives according to his doctrine.  
21. woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works, which were done in you, had been done in [Tyre and Sidon] they would have repent long ago in sackcloth and ashes.  
Paraphrase 21 heathen cities near you, whence they came out jin troops Mar. 3. 8.  
22. But I say unto, you [It shall be more tolerable for Tyre and Sidon at the day of judgement, then for you.]  
Paraphrase 22. The judgement or punishment which befalls mere heathen cities, shall be easier, or less, then that which expects you.  
23. And thou Capernaum, which art exalted unto heaven, shalt 
* or, go down, for the Gr. and Lat MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, descends.  be brought down to note i hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.]  
Paraphrase 23. And thou Capernaum the place of my abode, which hast been so honoured, and favoured by me, beyond all other places, and hast received such spiritual advantages, shalt be brought to destruction and desolation suddenly, humbled as low as thou wert highly advanced; for if the miracles done in thee, on design to reform thee, had been done in Lot's time for the reforming of Sodom, and Gomorrah, Sodom would certainly have reform, and so should not have been destroyed.  
24. But I say unto you that it shall be more tolerable for the land of Sodom, in the day of judgement, then for thee.]  
Paraphrase 24. And therefore you in all reason are to expect a sadder destruction and vastation, then that which befell Sodom, and Gomorrah.  
25. At that time Jesus answered and said, I thank thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.]  
Paraphrase 25. About that time it was that Jesus upon some occasion taken, probably that of v. 19 founded on the close of v. 5. (his being received by the meaner, and refused by the higher sort.) broke out into an affectionate expression of thanks to God, that those mysteries of the Gospel, which the wise men of the world despised, (and were thereupon given up by God to their own wilful blindness) were yet by him revealed to the meanest and most ignorant, that is, that God had so disposed the way to heaven, that the most ignorant, and most humble, not the most illuminated, and most proud were most ready to receive and embrace it.  
26. Even so, Father, for so it seemed good in thy sight.]  
Paraphrase 26. This is an act, said he, of thy free and undeserved mercy, O Lord, to some, and of thy just desertion to others.  
27. note k All things are delivered unto me of my father, and 
* none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no man knoweth the son but the father: neither knoweth any man the father, save the son, and he to whomsoever the son will reveal him.]  
Paraphrase 27. All that come to me, and believe on me, are by my father (enlightening and stirring up their hearts, and using all powerful means to that end) brought and delivered unto me, and none acknowledgeth me but the Father, and those, who by the miracles etc. which my Father enableth me to do, are attracted to me, As on the other side, none acknowledgeth the Father in that manner, as he now requires to be acknowledged, but the Son, and he that believes his preaching of him. Wherefore  
28. Come unto me all ye [that 
* toil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labour, and are heavy laden, and I will give you 
† refresh you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rest.]  
Paraphrase 28. that are now engaged in a sad drudging course of service and slavery to Satan, and I will entertain you into a cheerful, pleasant, not only supportable service.  
29. Take my yoke upon you, and learn of me, 
* that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for I am meek and lowly in heart, and ye shall find 
† refreshment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rest unto your souls.  
Paraphrase 29. Put off your present servitude, and exchange it for my yoke, exemplified to you by myself in mine own meekness and humility, and you will find a strange exchange, refreshment in stead of weatinesse, which came from your former course.  
30. For my yoke is note l 
* gracious  easy, and my burden is light.]  
Paraphrase 30. For my service is a good, desirable, excellent service, and the commands, or tasks that I require you to perform, are very tolerable, and easy to be performed.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. He should come] The Prophecies of Christ as the Messias of the Jews, by them expected, (and also of the Gentiles, though by them not so discerned) were so plain in the Old Testament under the title of Shilo coming etc. and yet the person or name of him so unknown, that he was by them wont to be expressed by some circumlocutions, particularly by this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh, as it appears by the continuing that phrase both here, and Heb. 10. 37. Mat. 21. 9 Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19 38. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming King (and so the state of Christianity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming kingdom, Mar. 11. 10. and in Is. 9 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come, in the Septuagints rendering) by which is distinctly meant the Messias entering on those great offices, to which he was designed and destined by God. So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 2. 5. the world to come, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6. 5. the state and power of grace, or Christianity. And of this the Baptist here asks the question; by this means to help his Disciples to a more explicit conviction and assurance of the truth of it, that whatsoever befalls him they may cleave fast to Christ.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectus.  V. 5. The poor etc.] It is an idiom ordinary in these Books of the Old and New Testament, that Passive verbs (by a Metonymy of the effect) comprehend and import the reality of the effect of the passion, or a willing reception of the impression, that is, note the Patient not only to receive influxes from the Agent, but to be effectually changed by the passion. So Isaiah 65. 1. I am sought of them that asked not for me, Where 'tis clear that seeking, and ask for are all one. Ask and ye shall have, seek and ye shall find, saith our Saviour, directly in the same sense; And therefore it cannot be imagined how they that have not asked for God, he may yet be truly affirmed to be sought by them. It remains therefore that to be sought must here be understood cum effectu, so as to have the effect of finding attend it, and so 'tis distinctly interpreted by that which follows, I am found by them which sought me not; Where, as sought me not is equivalent to asked not for me, so I am found is directly all one with I am sought in the beginning of the verse. And accordingly Rom. 10. 20. where these words of the Prophet are cited, in stead of I am sought of them the Apostle reads I was made manifest unto them. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned out of the way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. 3. 11. signifies not only the being persuaded, and turned, and perverted by another, but the having really received the impression, being effectually wrought on and corrupted by seducers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be tempted Gal. 6. 1. is to be wrought on by temptation, or else the possibility of it would not be used, as an argument to enforce so much Christian care, and meekness toward him, who is overtaken in a fault. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be scandalised is to be wrought on (brought into sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  actually discouraged in the ways of godliness) by the scandal laid in his way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as in this very verse) and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Evangelized is to be wrought on by the preaching of the Gospel (not only to have it preached to them) which is peculiarly observed of the poor, humble-minded man, of whom 'tis therefore said, under the emblem of the little children, that of such is the kingdom of heaven; the Christian Church is made up of such (see Jam. 2. 5.) whereas the proud resist, and despise, and stand out against it. The vulgar Latin have rendered agreeably to this sense, Evangelizantur pauperes, the poor are Evangelized. Another sense there is, whereof the words are capable, thus, that the promises of Christ, and all the good news and beatitudes of the Gospel pertain to the poor, humble soul. So Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signify, The promises of the Gospel were offered to us. But this will be contained under the former sense; for if they have the Gospel preached to them, and are effectually wrought on by it, then sure the Gospel pertains to them. The true and complete sense of the phrase will thus best be fetched out, These two verses, fourth, and fifth, are Christ's way of answering John, and assuring him that he is the Messias, by giving him the characteristical marks of the Messias in the Prophets, and showing him how visibly they belong to him. The places in the Prophets, on which he pitcheth, are chiefly these three; first Isa. 29. 18, 19 where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that day the deaf shall hear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the eyes of the blind shall see (on occasion of which he farther adds what was then frequently done of the same kind) the lepers are cleansed, and the dead are raised, and the poor shall rejoice because of the Lord with mirth. The second is Isa. 21. 1. The Lord hath anointed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— to proclaim glad tidings to the poor, and recovering of sight to the blind. The third is Isa. 35. 5, 6. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear, the lame shall leap, and the tongue of the dumb shall sing. By the two former the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be guessed at, one whereof makes it the mark of the Messias to preach to the poor, and so in the rendering of this place here this Active office of Christ must be taken notice of, and then the real Passive sense also, as it belongs to us, must be superadded to it, proportionable to the poors joyful receiving the Gospel, in Isaiah. So Psal. 68 10, 11. God's providing for the poor, is expressed by the Lord gave his word, great was the multitude of preachers, and that refers to the first part, the preaching to them. And to the second, that of their receiving it, see Zeph. 3. 12, 13. the afflicted poor people shall trust in the name of the Lord, etc. see also Zach. 11. 11. The Hebrew edition both of Munster, and Mercer, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are made blessed: But 'tis probable that that is a misreading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Evangelized, in either of the former senses.  

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Suffereth violence] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a thing being taken by one that hath no legal acknowledged right to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, it is taken and violently possessed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, injustice by overruling power.) Thus when the people of Israel were forbidden to go up to Sinai, their going up thither is in the Greek expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19 24. Thus in the 
* Joma c. 4. fo●. 30 ●.  Talmud, Two men had an inheritance equally divided betwixt them, and one of them carried his own part away, and his fellows too, therefore they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of violence, a violent dealer, the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. Thus the kingdom of Heaven being as an Inheritance provided for all Jews and Gentiles, and the Jews being in a manner the elder brother, the Gospel being first by appointment preached to them, the chief cities thereof, Corazin, Bethsaida, and Capernaum, nay Jerusalem itself, have not been so careful to look after it, especially the principal persons among them, Doctors and High-Priests, etc. but continue to contradict and oppose it, and then the multitudes and meaner sort of the Jews, the people, which, say the Doctors, know not the Law, and are accursed, and those that dwelled in Idumaea, Tyre and Sidon, (see cap 12 15. compared with Mar. 3. 8.) and of Galilee, so despised by the Pharisees, that they said proverbially, no good thing comes out from thence (and besides them, the Publicans and Sinners) that carry all away, and proportionably are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, violent persons; and the Gospel, which primarily, and (as 'twas by them conceived) legally belonged not to them (and therefore 'tis one of the Pharisees argumen's against Christ's being the Messias, Have any of the Rulers or Pharisees believed on him? but these people, etc. and another, that he eat with Publicans and Sinners) is now wholly enclosed and engrossed by them. That this is the meaning of the verse, will appear by what follows, where 'tis said over again in other expressions. Parallel to v. 11. (where the office of John is extolled) is v. 13, 14. which discriminates him from the Law and the Prophets, that is, all that went before him, and points him out as the famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elias that was to come; and parallel to this twelfe verse, (which, I say, contains the Doctors and Rulers contemning, and the multitudes, and Publicans, and people's receiving the Gospel) is v. 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. But that which will make this most manifest is, that Luke 7. (where the story of the Baptists sending to Christ, and Christ's testimony of him, and the parable here immediately following of piping and mourning is set down) in the very place of the words of this verse (which are not there repeated by him) he sets down these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And all the people (that is, the common sort) and the Publicans justified God, having been (or in that they were) baptised with the baptism of John, but the Pharisees and the Lawyers, that is, the chief men, those of the Sanhedrim or Consistories, the Rulers, or men in authority among them, rejected the counsel of God toward themselves, having not been (or, in that they were not) baptised of him. And if it be objected that many of the Pharisees and Sadduces came to his baptism, Mat. 3. 7. the answer is clear, that by Pharisees, etc. there are meant some of the people that were of those sects, and by the Baptists wondering, and ask who had forewarned them to fly, etc. 'tis clear, that the rest of them, the greatest and most considerable for number or quality, did not come; and as clear it is, that those were the men that said of the Baptist, he had a devil, v. 18. of this chap. because those were they, that called Christ glutton and wine-drinker, a friend of publicans and sinners; and therefore when S. Luke repeats the words of this verse (out of the place) c. 16. 16. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very one (that is, the meanest, not the chief of the Jews, and not only Jews, but Publicans, etc.) forceth into it, robs the Rulers and Doctors of it, and those words are there said to be used by Christ, directly in reply to the Pharisees, who mocked and rejected his doctrine, ver. 14.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Children] It was the custom of Children among the Jews in their sports to imitate what they saw done by others upon greater occasions; And particularly the customs in Festivities, wherein the Musician beginning a tune on his instrument, the company danced to his pipe; and so likewise the customs in Funerals, wherein some old women beginning the mournful song (as the praficae among the Latins) the rest followed lamenting and beating the breasts, Alas my brother! Ah his glory! etc. (of this custom in funerals, see note on c. 9 h.) These did the children act and personate in the streets in play, and when one had begun to act the Muscians part, or another the old woman's part, and the rest did not follow him in theirs, than was the occasion of this speech which is here mentioned, We have piped, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Justified.] The Scripture notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezdadkat, which are here used,) is known and vulgar, justified, approved. And if that be here received, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary Copulatives, which are used both here, and Luke 7. 35. must either be rendered but as those Copulatives, especially the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes are, or else this other importance and connexion with the Antecedents they may have. The men of this age, that is, the Rulers, and Pharisees, and Doctors, which reject the counsel of God toward them, that is, God's wise and various methods of reducing them, Luke 7. 30. do quarrel and complain and except against all that is done, either by John or Christ, v. 16. 17, 18. and by doing so, bear a testimony that this is the true wisdom of the Father, which according to predictions was to be refused by all the great ones, and approved and entertained only by the meaner sort, the Publicans and the people, which in this part of the history are by S. Luke said to have justified God, Luke 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the people that heard, and the Publicans, justified God. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wisdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here are those that receive it, that pretending least to the wisdom of the world, have yet humility enough to receive this true wisdom which comes from above, when 'tis offered to them. And all these, as S. Luke reads v. 35. do approve or justify this wisdom, this counsel, these most gracious and wise proceedings of God toward them. This rendering of the place is sure most agreeable to the Scripture style, and acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also with the ordinary rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not but, but) and, and therefore is to be preferred as the clearest interpretation. Yet if the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among ancient Greek authors should be considered, another rendering there might be, which would be compatible with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, as that ordinarily signifies, and agreeable to the Context also. Phavorinus and Suidas, two learned Grammarians, render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemnation; and so Thucydides uses it, l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you shall rather condemn yourselves; and so the Greek Scholiast there understands it, and explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you shall demonstrate against yourselves that you reign tyrannously, that is, you shall condemn yourselves. So again l. 8. p. 499. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Scholiast saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is taken for punishing, impleading, judging. So in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to punish (as the Judge doth when he gives sentence of punishment) and so Harpocration observes it, to signify oft in Thucydides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Julius Pollux too, and so Synesius uses it, Ep. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The greatest good is, that men offend not, the second, that they be punished who do; which appears to be the sense by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that preceded. Thus do our Northern and Scotchmen use the phrase to be justified for to be hanged, and our Common-law forms of commission to the Judges, are Praecipimus tibi, quod tu justicies, we command thee that thou shalt justify, in condemning, as well as absolving. Should this notion of the word be here thought appliable, than the sense would be this, At the coming and preaching of Christ, and that wisdom from above, to the Jews, the learned, and chief and wisest among them, those of the Sanhedrim (which by an Hebraisme may be called the children of wisdom) either wisemen, or those which of all others pretended most to divine knowledge, that is, the Pharisees, Doctors of the Law, etc. Luke 7. 30. rejected Christ, and all the ways of preaching the Gospel to them, and this they did universally, all, saith S. Luke (not all the Jews, but) all the wisemen, all the sons of wisdom, Luke 7. 35. These, though in reason they should have acknowledged Christ before all others, he being wisdom itself, and they the great pretenders to divine wisdom, did yet prove the greatest enemies, opposers, exceptours, arguers, quarrellers, against it, held out most impenitently, v. 21. and which way soever the address was made to them, they had still exceptions against it, v. 18, 19 and at length (in the Attic sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) caused him to be condemned and put to death, executed the wisdom of the Father, Christ himself. But the former appears (by comparing it with S. Luke) to be the sense of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Hell] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify here the place of Hell, but a state of perishing or dissolution; And because this is the first place, wherein the word is used in this book, It will not be amiss more largely to clear the notion of it. Among profane writers it is clear, that the word signifies not the place of the damned, no nor any kind of place, either common to both, or proper to either bliss or woe, but only the state of the dead. Thus in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10.  Cornutus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be no body knows where, according to the definition of death in Job c. 14. 10. man giveth up the ghost, and where is he? and agreeable to the Etymology of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an invisible state, (and so in the Rhetors, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Severus Sophista, etc. 'tis generally called not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And therefore, saith he, the meaning of that fable of Hades stealing Ceres' daughter, is the perishing of Corn in the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disappearing of the seeds in the earth for some time, which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is taken absolutely for death, 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist, before I go hence, and be no more seen, and so Heb. 8. 13. that which grows old, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, near to disappearing, or death. So 
* Cornut. p. 4.  again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rich man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there is nothing which doth not at last come to it, and become its possession. The same is meant by him, when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last air that receives souls, not referring to any particular place, but that state of the dead which the Atheist, Wisd. 2. calls the vanishing as the soft air; So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of the helmet of Hades, which makes men invisible, he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end, or death of every man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which he that comes becomes invisible. Thus in those which are called the Sibyllin Oracles (if they were not written by a Christian) upon occasion of this close,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hades received them, this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Where 'tis clear that Hades is the common state of the dead, when their bodies are laid in the grave, the condition not only of the wicked, nor only of the godly, but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortal men, who, as there follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they were gone to Hades were honoured by us. So in philemon's iambics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There are two paths in Hades, one of the righteous the other of the wicked. In the Scriptures of the Old Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word is used accordingly, of Jacob, Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will go (not to the Grave, for he thought his son devoured by wild beasts, but) to Hades, that is, out of this life to my son mourning. So Esth. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die, v. 6. to be killed; for that heathen King cannot be thought to dream of Hell. So Bar. 3. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death, being there set to note the vanishing transitory estate of men, who die, and are succeeded by others. So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that are near Hades, or the state of the dead, or rather are come at it. So when Acts 2. 27. out of Psal. 19 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the soul signifies the living soul, so Hades must be the state of the dead, the state of separation of soul from body. So Apoc. 6. 8. after the mention of death is added, and Hades, that is, continuance in death, of both which together 'tis accordingly said, that they had power to kill with sword, etc. and c. 20. 14. Death and Hades are cast into the Lake of fire, and v. 13. gave up those that ●ere in it, which sure cannot be said of hell, from whence there is no release. So Ecclus 48. 5. he that raiseth the dead from death and Hades, sure raises not out of hell; and so in the Song of the three children, Gods delivering them from Hades. And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades. So 2 Esr. 4. 41. In Hades the chambers of souls, are like the womb of a woman, desiring to pour back the souls that are departed from the bodies, to their wont abodes again, as a woman that is come to her time desires to bring forth. Thus every where doth this word signify a state of death, destruction (denotes no place either of souls, heaven, or hell, or of bodies, the grave, but) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state. That the Writers of the Church had this notion of the phrase in the Creed, may be discerned (among many) by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Seeing he died, having no sin, it was reason he should rise again, for how should he that was sinless be detained by Hades? where being detained by Hades is by the opposition co rising again, explained to be no more than continuing in the state of the dead: So the same Theophylact on Ephes. 4. 9 interprets the lower parts of the earth to be Hades, and that in the same notion, as when Jacob saith, You will bring my old age with sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades, (not to hell certainly) and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pit, in David. Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next, the time of Death and the Resurrection, and every one that dies is said to go Al-Barzach. And as in other places it is peculiarly the state of separation of soul and body, belonging to particular men, so in this place being spoken of a city, 'tis a state of destruction and desolation, to which that may as properly be said to descend (being a state of humiliation, or bringing low) as if it were a place to which a local motion belonged. For so of Jacob it is said (and in the other premised examples) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall go down to that state of death, which therefore probably is the right reading here (according to the ancient Greek and Latin MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) humbled to this low estate, as before lifeed up to heaven.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. All things] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here, though it may possibly signify either all power given to Christ, or all things belonging to his office, yet by the Context it rather seems to belong to Persons, than Things, for of those he peculiarly speaks under the title of babes, v. 25. those single-hearted plain persons that believed on him (for whom he there thanks God, as here he saith, they are given unto him) And the Neuter gender will be no hindrance to this, being ordinarily used in this manner for Persons: see c. 18. 11. where that that is lost, is these little ones v. 14. and whatsoever v. 18. is whomsoever, and so c. 16. 9 So 1 John 5. 4. Apoc. 21. 27. Heb. 7. 7. 19 and c. 12. 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Easy] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good, and something more, good in the highest degree, and is rendered gracious 1 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord is gracious, the Septuagints render it Ps. 34. 8. O taste and see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Lord is gracious, & so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome, 2. 4. the bounty of God, that which is immediately before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the riches of his bounty; & proportionably here Christ's yoke, the precepts, which he lays on his Disciples (being of all other the very things most agreeable to our humane, rational nature, and which by them, which did not think men bound to do them, have yet been counted most excellent in them that did practise them, and which, if the one custom of sin did not make us incompetent judges of it, would appear to us the fittest for our turns, the most pleasurable, profitable and honourable of all things) are here said by him to be, not only a good, but a gracious, benign, bounteous yoke, that any man is the better for taking on him, and if he considered it well, he would put it on of his own accord, prefer it before liberty, or any other service.    

CHAP. XII.  
1. AT that time Jesus went [on the sabbath day thorough the corn, and his disciples were an hungered, and began to pluck the ears of corn, and to eat.]  
Paraphrase 1. On the morning of the Sabbath day, before the time of the public service, through cornfields, and his disciples, being hungry, plucked the ears of corn, thereby to break their fast, which among the Jews was not customary, till the public offices were passed, (see note a.)  
2. But when the Pharisees saw it, they [said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.  
Paraphrase 2. Thereupon, the Pharisees taking notice of it,  
3. But he said unto them, [Have ye not read what David did when he was an hungered, and they that were with him?  
Paraphrase 3. 4. Remember the story of David 1 Sam. 21. 6. and by that you will discern that the case of hunger was excepted and reserved in the law concerning holy days, or things; For there David and his company being pressed with hunger were by the Priest allowed to eat the shewbread, which being consecrated did particularly belong to the Priest, Leu. 24. 9 yet might, it seem (by the intention of the lawgiver) be by him employed in any charitable use, for the relief of others, as long as there were more ready consecrated for the sacred uses 1 Sam. 21. 5. And accordingly though the Priest pretended not to dispense with any (so much as ritual) part of God's Law, (as appears by the exception interposed by him v. 4. if the young men have kept themselves from women) yet he doubts not to give them freely of the consecrated bread; thereby assuring us, that it was as lawful for the Priest to give some part of the consecrated bread to relieve the hungry, as to eat it himself, and so that in the Law of holy things not being touched by any but the Priests, the case of hunger or distress was reserved, in which it might by the Priest be lawfully given to others.  
4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?]  
5. Or have ye not read [in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?]  
Paraphrase 5. in the Mosaical law of the Jews religion, (see note on Mat. 5. g.) how, when it is for the service of the Temple, the Priests use the Sabbath, as another day, do works about the sacrifice on that day, which, were it not for that end, were unlawful?  
6. But I say unto you, that in this place is one greater than the temple.]  
Paraphrase 6. And therefore if the Temple, and the necessities of the service thereof might give such a dispensation to the law of the Sabbath, much more Christ, (who is greater than the Temple) and the necessity of nature, and the service due to Christ from his Disciples.  
7. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless.]  
Paraphrase 7. And if you were not merciless men, and so unlike that which God likes best in men, if you did consider that which is so visible in all God's word, and methods, that God likes mercy toward them that stand in need of it, better than the offering to him the richest sacrifices, you would rather have made a fair construction of this action, which their necessity renders justifiable, and would be so acknowledged by any that had humanity or bowels in them, then, under pretence of zeal to the Sabbath, thus falsely charge the innocent.  
8. For the note a son of man is Lord even of the sabbath day.]  
Paraphrase 8. As for the ceremonial observance of the Sabbath, which you think is broken in this, God never required it in cases of this nature of necessity, and the like. And therefore the son of man, that is, Christ, which is here, and who as he is greater than the Temple v. 6. so is the Lord also of the Sabbath, and for whose service that is done, which is here done by the disciples, may certainly now with all reason permit them to prefer their health or life before the exact performance of the ceremonies or rest of that day.  
9 And when he was departed thence, he went into their synagogue.  
10. And behold, there was a man which had his hand withered, and they asked him, saying, [Is it lawful to heal on the sabbath days? that they might accuse him.]  
Paraphrase 10. Is healing, and doing cures on the Sabbath day one of those permitted things, of which thou speakest? If he should say it were, this they knew would (though the former would not) bear an accusation in their Sanhedrim, being by them at that time counted utterly unlawful.  
11. And he said unto them, [What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?]  
Paraphrase 11. In the smallest matter, if it be but of one sheep, the practice is ordinary among you now, according to your present interpretations of the law, if that fall into a ditch, to drag it out, to save it from drowning on the Sabbath day.  
12. How much then is a man better than a sheep? [wherefore it is lawful to do well] on the sabbath days.  
Paraphrase 12. 'Tis therefore in all reason lawful to work a cure on a man, to perform a charitable deed of saving life, etc.  
13. Then saith he unto the man, Stretch forth thy hand; and he stretched it forth, and it was restored whole, like as the other.  
14. Then [the Pharisees went out and held a council against him, how they might destroy him.]  
Paraphrase 14. the Pharisees joining with the Herodians (either prefects of Herod the Tetrarch, or a sect called by that name, See note on c. 16. a. and c. 22. b.) went, and debated in counsel, and resolved to charge a capital crime against him, and so to have him put to death.  
15. But when Jesus knew it, [he withdrew himself from thence: and great multitudes] followed him, and he healed them all,  
Paraphrase 15. to avoid this danger (as c. 4. 12.) he went with his disciples to a private place, the sea of Galilee, Mar. 3. 7. yet great multitudes from Galilee and from Judaea, and from Jerusalem, and from Idumaea, and beyond Jordan, and of those that dwelled about Tyre and Sidon, Mar. 3. 8. and of all quarters round about that place,  
16. And charged them that they should not make him known.]  
Paraphrase 16. And he commanded, that this should not be celebrated, proclaimed abroad, that no acclamations should be used toward him, desiring quietly to discharge his office of doing, good, and healing, without more notice taken of him, and consequently more contestations with the Pharisees, who, he saw, would not be wrought on by him, but desired only matters of accusation, and advantage against him, v. 10. even to put him to death, v. 14.  
17. That it might be fulfilled which was spoken by Esaias the prophet, saying,  
18. Behold, my 
* or son, see note on c. 3. l  servant, whom I have 
† sustained, or taken to myself,  note b chosen, my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall show note c judgement to the 
ll nations, see note on Mar. 24. e.  Gentiles.]  
Paraphrase 17, 18. By all which actions of his, (humility and aversation of glory on one side and on the other, his receding, and not contending with those that would not acknowledge him, and the Spirit, or power of God in his miracles, but continuing to preach the Gospel, and heal diseases, by the sea of Galilee, Mar. 3. y. even to the meanest parts, and people of them, v. 15. when the principal Jews resisted him) was fulfilled that prophecy, Isa. 42. 1. of the Messias, to this sense, Behold the Messias, who is very obedient to all my will, whom I have loved, and preferred before all others, to execute this great office, and to that end, sent down my spirit on him; And he shall carry forth or propagate the law of living well (the will of God in the Gospel) unto the Jews in Galilee, and in the heathen cities of Tyre and Sidon, etc. bordering round about.  
19, He shall not strive nor 
* cry out, make an outcry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cry, neither shall any man hear his voice in the streets.]  
Paraphrase 19 He shall not set forth himself, or his regal power, as kings are wont to do, magnificently, with a noise, or tumult, or proclamation before them in the streets, calling all in question that do not presently acknowledge them, but shall come in an humble and lowly manner. (And 'twere strange that he should be despised by us for that, it being merely for our sakes that he hath put on this condition, this humble guise is the fittest for the office, which he means to exercise, that being all mercy to the weak, etc.)  
20. A note d bruised reed shall he note e not break, and smoking flax shall he not quench, till he 
* bring ●orth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: see note on c. 9 i.  send forth judgement unto victory.]  
Paraphrase 20. Those that have fallen, as long as there is any hope left in them, he will not deal with rigidly, but very mercifully, being desirous to plant the Gospel, that is, Evangelical righteousness completely in the world.  
21. And in his name shall the 
† nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gentiles trust.]  
Paraphrase 21. And though the rulers and Pharisees do not, yet the Jews of the Gentile cities, Tyre and Sidon, etc. shall lay hold on him. Thus they did, v. 15. compared with Mar. 3. 8. and this is by Esaiah called waiting for his law c. 42. 4. willingly receiving, and giving obedience to him.  
22. Then was brought unto him one [possessed with a Devil, blind and dumb] and he healed him, insomuch that the blind and dumb both spoke and saw.  
Paraphrase 22. whom the devil had cast into a disease which deprived him of speech and sight.  
23. And all the people were amazed, and said, 
* Is not this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Is not this [the son of David?]  
Paraphrase 23. The Messias that was so oft foretold and expected to be born of the family of David, and so he that shall deliver us, and reign over us.  
24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by note f Beelzebub [the Prince of the Devils.]  
Paraphrase 24. The ruler of the Devils, which consequently is able to cast out devils that are his subjects, inferior to him.  
25. And Jesus knew their thoughts, and said unto them [Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand.]  
Paraphrase 25. If any King mean to uphold his kingdom, he will not quarrel and fall out with his own subjects, and cast them out, which are a doing him service, such divisions and civil dissensions as these will soon destroy his kingdom, and therefore cannot probably be affirmed of any prudent Ruler, or Prince.  
26. And if satan cast out satan, he is divided against himself; how shall then his kingdom stand?]  
Paraphrase 26. And Satan's casting out devils, which are about his business, (possessing those whom he would have possessed) would be such a civil dissension and breach as this. This is an argument against you. But than secondly,  
27. And if I by Beelzebub cast out Devils, by whom do note g your children cast them out? Therefore they shall be your judges.]  
Paraphrase 27. Why may not I cast out devils by the power, and in the name of God, as well as your disciples and countrymen, the Jews among you (who being evil, are therefore more obnoxious to suspicion of holding correspondence with Satan's kingdom) do, at least pretend to do. When they in the name of God go about to cast them out, you affirm it to be by the power of God, and so do I. Why should you not believe that of me, which you affirm of your own?  
28. But if I cast out devils by the Spirit of God, than the kingdom of God is come 
* upon you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto you.]  
Paraphrase 28, But if it be indeed by the power of God, that I do all this (called the finger of God Lu. 11. 20.) than it is clear, that although you were not aware of it, yet this is the time of the Messias, whose mission God hath testified with these miracles, and would not have done so if he had been a false Christ. And then thirdly,  
29. Or else how can one enter into a strong man's house, and 
† plunder, or forcibly carry away his householdstuff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  spoil his goods? except he first bind the strong man, and then he will spoil his house.]  
Paraphrase 29. My dispossessing Satan of his goods, turning him out of those whom he possesses, is an argument that I have mastered him, and so that I do not use his power, but that mine is greater than his, and employed most against his will, and to his damage.  
30. He that is not with me, is against me: and he that gathereth not with me, scattereth abroad.]  
Paraphrase 30. And 'tis proverbially known, that he that is not on ones side, that brings forces into the field, and is not for a man's assistance, he is certainly for his enemy, engages against him, doth him hurt; and consequently my casting out devils, shows that I am Satan's declared enemy.  
31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost, shall not be forgiven unto men.]  
Paraphrase 31, For this speech of yours [that I work by Beelzebub] let me tell you, Pharisees, v. 24. that this malicious resisting, and holding out against the visible work of God, and despising the miracles, that I have wrought by the Spirit and power of God, v. 28. is such a crime, of so deep a dye, that it shall to them, that continue in it, be remissible.  
32. And whosoever note h speaketh a word against the son of man, note i it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it note k shall not be forgiven him, neither. note l in this 
* age, nor, in that to come.  world, nor in the world to come.]  
Paraphrase 32. Whosoever shall say this against the son of man, that is, shall not receive me, as I am the son of man, or before I am sufficiently manifested by the Spirit or finger of God to be the Messias, he may by want of light, or manifestation, be excusable, and by a general repentance for all his sins of ignorance, may receive pardon. But he that shall resist the Spirit of God, manifestly shining in these miracles wrought by Christ, to the astonishment and conviction of all, but Pharisees, v. 23. and shall impute those miracles to the devil, which, by what hath been said, sufficiently appear to be the works of Gods own power, If he repent not particularly of this, and come in, and acknowledge Christ, thus revealed and manifested to him, there is no pardon or mercy to be had for him, neither in this age, nor at the coming of the Messias (by him supposed yet future) or, neither in this life, where he shall be punished with spiritual death, Gods withdrawing of grace, nor in the other, where eternal death expects him.  
33. Either make the tree good, and his fruit good, or else make the tree corrupt and his fruit corrupt: for the tree is known by his fruit.]  
Paraphrase 33. For indeed they that do this, that impute the miracles, which by the power and finger and spirit of God are wrought by me, unto the devil, must, according to the old known rule of judging the tree by the fruit, he understood to affirm the same ill of him (that is, the holy Ghost) whose productions these miracles are, as they affirm of the miracles themselves, by pronoucing these to be diabolical, they do by implication pronounce the holy Ghost to be an infernal spirit, and so God to be the devil, which is the highest, and the most irremissible blasphemy imaginable.  
34. O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh.]  
Paraphrase 34. Ye are indeed a wretched sort of people, Your language speaks you what you are, viz. that your viperous hearts will not permit you to speak any otherwise, (as [how can you] is used Jo. 5. 44. and of Christ, he could not do miracles Mar. 6. 5. that is, their unbeleif was a let and impediment to him) For as your hearts are, even so by consequence will your language be, and therefore from so viperous a brood no better can be expected.  
35. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things.]  
Paraphrase 35. Every man entertaineth his guests with such provisions as he hath, And just so, men's words are testifications of what is in their hearts.  
36. But I say unto you; that every note m 
* vain, false.  idle word that men shall speak, they shall give account thereof in the day of judgement.]  
Paraphrase 36. But deceive not yourselves, as if words were too light to be accounted for, Believe it, words, such they may be, false, blasphemous words, such as yours are now, v. 32. and such as flow out of the evil treasure of the heart, v. 35. shall be most sadly accounted for in the day of judgement.  
37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.]  
Paraphrase 37. For words as well as actions are accounted of by God in conferring either rewards or punishments upon us.  
38. Then certain of the Scribes and of the Pharisees answered, saying, Master, [we would see a sign from thee,]  
Paraphrase 38. All that take upon them to be sent from God, and expect to be received, bring some signs with them, miracles, or somewhat of that nature, to give them authority, we now desire some such from you.  
39 But he answered and said to them▪ [An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Ionas.]  
Paraphrase 39 'Tis the sign of a wicked infidel people to be always unsatisfied, after so many miracles and manifestations, (sufficient to prove me the Messias) still to be requiring more, without ever being moved with what you have already; For such as you there is but one sign, or token, or miracle behind, that of my resurrection from death, after ye have crucified me; whereby you shall have my office asserted, after I am gone, and find Jonas' drowning and wonderful restoring from the whales belly, to have been a type of me, and that a most significant one.  
40. For as Ionas was three days and three nights in the whales belly, so shall the son of man be note n three days and three nights in the heart of the earth.]  
Paraphrase 40. For as Ionas lay buried in the whales belly three days, so shall Christ continue in the grave part of three natural days, or shall die in one day, and rise again the third day after it.  
41. The men of Nineveh shall rise up in judgement with this generation, and shall condemn it, because they repented at the preaching of Ionas, and behold 
* somewhat more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a greater than Ionas is here.]  
Paraphrase 41. And they that are not convinced and brought to repentance by my resurrection, and the preaching of my Apostles, which shall be consequent to that, their sin and condemnation shall be much greater than that of the Ninivites was, for upon Jonas' recovery from the whales belly, and coming to preach to them, they repented, Jon. 3. whereas the resurrection of Christ, and mission of the Spirit, and preaching of the Apostles over all Judaea after that, is a far greater way of conviction, than that recovery and preaching of Ionas.  
42. The Queen of the south shall rise up in the judgement with this generation, and shall condemn it; [for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, 
* somewhat more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a greater than Solomon is here.]  
Paraphrase 42. for certainly here is that which is infinitely more than all that wisdom of Solomon, manifestations of God infinitely more discernible than ever Solomon's wisdom was, which yet was so talked of that it brought in foreign princes from afar at the news of it.  
43. When the unclean spirit is gone out of a man he walketh through dry places, seeking rest and findeth none.  
44. Then he saith, I will return into my house, from whence I came out. And when he is come, he findeth i● empty, swept and garnished.  
45. Then goeth he, and taketh with himself seven other spirits, more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. Even so shall it be also to this wicked generation.]  
Paraphrase 43, 44, 45. But to you that having received such means of converting and bringing you to repentance, such miracles, and particularly casting out devils, v. 22. (which occasioned all the discourse since, and to which this is annexed Lu. 11. 24.) have not yet walked worthy of them, I shall now apply this parable, v. 43, 44, 45. the meaning of which is, That this nation (out of which I came to cast out the power of Satan, and to bind the strong man, and take from him his usurped possession and goods for their proper Master's use) doth appear so far to resist all my methods, as to blaspheme that holy Spirit, by whom I work v. 24. and then what is to be looked for, but that the Devils ejected (either by your own children, or) by me in my Father's name, either out of any single person, or nation, finding no where else in the heathen world, such pleasant desirable habitations of rest and contentment, as here among you (as a well watered sea● is the most pleasant) shall try their utmost to re-enter here, and when they come to do so, finding that Christ hath not gotten any admission, they shall with many more worse than themselves, make entrance, and take a durable possession again, and so the state of this people is like to be more desperately damnable, then before I came among you it was, or then, if Satan had never been cast out, it would have been.  
46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.  
47. Than one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.]  
Paraphrase 46, 47. Whilst he was on this severe discourse so ungrateful to many of his auditors, it happened that his mother, the blessed virgin Mary, and some others of his nearest kindred were waiting without to speak with him, and upon this occasion one of his auditors, either to try what he would say, or perhaps to interrupt him in his speech, told him that his mother and kindred waited for him.  
48. But he answered and said to him that told him, Who is my mother? and who are my brethren?  
49. And he stretched forth his hand toward his disciples, and said, Behold my mother, and my brethren.  
Paraphrase 48, 49. To which he presently replied (to signify this office of his, to declare the will of his Father, to be dearer to him then all relations, and withal to show, that obedience to God was the thing above all others most welcome to him) in these words, Who is my mother, etc. that is, Ye are deceived in me, bare natural or secular respects sway not with me in comparison to the gaining of proselytes to heaven.  
50. For whosoever shall do the will of my Father which is in heaven, the same [is my brother, and sister, and mother.]  
Paraphrase 50. becomes thereby the child of God, and consequently by that means the brother and sister of Christ, and besides, Christ is also form in him, and so he is the mother of Christ, answerable to the Virgin, in whom Christ was conceived. And therefore I do most justly set that valuation on him, and in that respect▪ more tend the teaching of such, and conversing with them, than the paying a civility to those, who are in carnal respects nearest to me.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Son of man] That by the phrase the son of man in this place is not meant Man in common, (as some very learned men have thought) but peculiarly Christ, is more than probable, not only by these words a greater than the Temple is here (assuming a greater liberty for his Disciples from his presence, and the necessity of their service to him, than belonged to other ordinary Jews in all cases, or then the Temple could give any servants of the Temple) but also by the use of this phrase of son of man for Christ in Daniel, c. 7. 13. and in every other of the 88 repetitions of it in the New Testament. And although by the words, as they are in S. Mark, c. 2. 27. the contrary seemeth not improbable, where the ground of Christ's affirming that the Son of man is Lord of the Sabbath, is because the Sabbath is made for man, as if the Sabbaths being made for man did conclude him Lord of it, and consequently that he was Lord, for whom it was made, that is, Man in common, and not Christ; yet to this the answer is ready, that the case of which Christ there and here speaks, being for the necessary use, and good of man, plucking and eating for necessity, and preservation of life, That may be very fitly referred to by Christ, when he saith The Sabbath is made for man so that the phrase for man shall signify for the good of man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & import that the Sabbath being designed for the good of man, could not reasonably be conceived to oblige him to any thing so contrary to that, as is starving, or debilitating of nature (so as to render him unable to discharge the duty of the calling.) And from thence that former conclusion of man's being Lord of the Sabbath will not follow, because man is not Lord, or free disposer of all those things that are for his good, (for even all the moral precepts of God also are for man's good, and the King is said to be for thy good; yet is not he subjected to thee, as to a Lord, no more than the moral law can be dispensed with by thee) The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law, did not oblige to the observance of it in such cases which are for the good of man, as works of mercy (which being part of the moral eternal Law, he prefers before the performance of these positive Laws, which respect his own service v. 7.) and so that the Law of the Sabbath at the very making of it was not designed to have force in it to bind men to strict rest in some cases, as those v. 5. of the necessary services of the Temple (and what is done here was for the service of Christ, who is greater than the Temple) And so still Christ, that son of man, who comes to do good in the world, is in any reason so Lord of the Sabbath, as that he may use it, which way he will, for the use and good of man, and thus God did always appoint it to be used so as the Rest might be broken, when any Moral good required it. And so likewise the strict abstaining from eating till the sixth hour, or till their solemn service was performed, which is said to have been observed among the Jews upon their Sabbaths, at least their great days, and that custom referred to by S. Peter, Act. 2. 16. when, it being the day of Pentecost, as this also was (see note on Lu. 6. a.) he proves that they were not drunk, as they were accused, because it was yet but the third not the sixth hour of the day, before which they knew they did not use to eat or drink; And this seems to be the quarrel that the Jews had here to the Disciples, that, on the Sabbath day, they eat before the time, not that the rest was broken by rubbing the ears of corn. Of this therefore saith Christ, that were it never so much a part of the law, or custom of the Sabbath, yet in case of necessity, which implied charity, it was not of force; And thus the Jews, to whom Christ spoke, understood his speech, as appears by the question that next follows v. 10. whether 'twere lawful to heal on the Sabbath day, that is, whether in this case (of curing) God had permitted working, or doing any thing on the Sabbath, which Christ answers distinctly, that the life or safety of one sheep (according to their own doctrines) much more of a man, is to be preferred before the observation of the Sabbath. One other sense is affixed to these words, as if by this phrase of the Son of man's being Lord of the Sabbath, Christ's power of abolishing the Sabbath were here asserted by him. But to this I conceive, this place doth not belong. For although there is little reason to doubt of Christ's having this power, yet if Christ had spoken upon that head, of his power to abolish the Sabbath, than 1. he would not have defended his action by that which was already (while that law was in force) continually practised among them which of you having etc. And 2. if he had once asserted the abolition of the Sabbath, the Pharisees would have needed no other lesser argument, nor consequently have asked that other question, to get matter of accusation against him v. 10. To which again Christ's answer is the same, as to the former: For to both his only answer is that God prefers acts of Charity before the outward strictness of Sabbatick rest. To that belongs his saying Joh. 5. 17. that his Father worketh till now, and he worketh, that is, that God the Father at the creating of the world did not so rest on the seventh or Sabbath day, but that he worketh ever since in the acts of conservation and providence, as he did then in creating on the six days, and accordingly in imitation of him, v. 19 Christ may fitly do the like, do cures, that is preserve, etc. As for any distinct text in the Gospels for Christ's abrogating the Judaical Sabbath, there is no more reason to expect it, than the like for Sacrifices, or Circumcision, or the Judaical Priesthoood, the substance being come, and the Temple, and that people destroyed, the ceremonies or shadows, Col. 2. 16, 17. as far as they were such, ceased of their own accord, and no farther are they now abrogated, having never been obligatory to any, but that people.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Chosen] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to prefer before all others, as to choose, or assume to any office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I take to myself, in Phavorinus; but in Isaiah, whence this verse is cited, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain, which seems rather to belong to it, that of chosen being after mentioned there, and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved here.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Judgement] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems to signify the whole Gospel, the true religion, the true way of worshipping & obeying God, the whole will of God under the Gospel, and either is to be rendered Truth out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is. 42. 1. (whence these verses are taken) which Prov. 8. 20 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth, and signifies so, when 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement Jer. 5. 4. Psal. 37. 6. and Job. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isai. 32. 26.) and oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth: and so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not, as 'tis false printed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) judgement signifies truth: or else being rendered judgement, it is to be taken in the same sense as if 'twere rendered truth, as indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is the title of the prime Christian virtue, Righteousness, or equity in judging, Mat. 23. 23. And either way it here signifies the Gospel, and so v. 20. also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. A bruised reed] The reed is the weak, infirm man, the bruising of that reed, is his falling into sin, and the flax on fire that is burning in the illychnium, or lamp (see Isa. 43. 17. Jud. 15. 14. 16. 9) is the man again, the smoking flax, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is when the flame is out, or burns darkly for want of oil, and yet there remains some fire in the flax, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that smokes, or shines dimmely, in stead of flaming; and answerable to that is the man, in whom Grace is decayed, but yet not desperately or irrecoverably gone out, some sparks of good being still left in him: and this person, in this estate, Christ is so far from destroying, or triumphing over, that he doth most tenderly cherish and labour to restore such an one in the spirit of meekness, to a firm habit of Christian practice again. This is Christ's practice at his coming into the world, as designing to plant (not the unsinning, legal, perfect, but) the sincere, Evangelicall righteousness through the world, which is the meaning of the phrase that follows until he bring forth (or, send forth) judgement into victory; the Hebrew Is. 42. 3. is he shall bring forth, and the word until is taken out of v. 4. where the same sense is repeated again, & judgement again signifies the Gospel, that is, Christian, Evangelicall righteousness (see Note c.) and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament signifies for ever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lam. 5. 20. 2 Sam. 2. 26. Job. 36. 7. Jer. 5. 3. Am. 1. 11. yet that is, when it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to victory, and to eternity, but here (seeming to be the Epitome or breviate of the following words, v. 4. he shall not fail nor be discouraged, it most probably signifies victoriously, and notes that the Gospel shall be so set up over the world, that he shall not fail, or be discouraged, that is, either 1. the bruised reed shall not fail, or be broken worse than it is, nor the flax be discouraged or quenched; or else 2dly, the Messias shall not fail &c. till he have set judgement on the earth, that is, till he have set up the profession of the Gospel in the world, among the Heathen, if the Jews will not receive it. By this rendering of it 'twill appear what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew of Isaiah, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Septuagint; sure, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement in truth should be set for true judgement, and rendered so, he shall bring forth true judgement, and and so 'twill remain, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the sum of the following words, v. 4. he shall not fail nor be discouraged, till he have set judgement on the Earth, and so the consequents both in Isaiah and here will be the same, There, and the Is●les shall wait for his law; here, and in his name shall the Gentiles trust.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Not break] It is the custom of all writers, very frequent in the sacred dialect, to use phrases whereby they understand much more than they do express. an example of it we have in this verse out of the Prophet, where Christ's not breaking the bruised reed signifies his great mercy, and kindness in repairing and restoring and curing the bruised weakling, and so his not quenching the smoking flax, is his enlivening, quickening, enflaming that fire or spark of grace or goodness, which was almost quenched. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle word v. 36. is much more than idle, vain, even blasphemous speeches. So Eph. 5. 11. where the Gentile foul abominations taken up by the Gnostics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unprofitable works of darkness, meaning surely not that they brought in no profit or advantage, but the greatest danger, and mischief in the world. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wicked and not only an unprofitable servant. So in Philoxenus' Glossary, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nequam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Nequitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so in Cyrils Greek Glossary: So in Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unprofitable man is he that neither understands himself nor heeds others, the most senseless, reckless person: Of the same nature is illaudatus, unpraised, in Latin, of which see A. Gellius l. 2. c. 6. where he proves that word to signify omnium pessimum ac deterrimum, the worst and basest of all. And so l. 7. c. 11. he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riotous, intemperate, unprofitable, useless, ill-mannerd, detestable, to be all one, the interpretation of the Latin Nequam, a wicked man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but literally good for nothing. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies without law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a breach, or commission, against the law, is oft set to signify the highest degree of obdurate profane sinning, 2 Thess. 2. 8. being there spoken of Simon Magus the most blasphemous apostate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies to transgress and may belong to the least sin, as being a variation from the strict rule of the Law, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that transgresses 2 Jo. 9 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressor (since the solemn title of Julian) signifies an Apostate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 2 Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those which do not love the good is set to express the most virulent haters of the orthodox pious Christians. So 1 Cor 13. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where 'tis set down as the character of the charitable man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he rejoiceth not in iniquity, the meaning is, he is very much troubled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and sorrowful, so v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the charitable man is not puffed up signifies much more than so, that he, is extremely humble. So in the third commandment of the Decalogue, where 'tis said of the perjured person, that the Lord will not hold him guiltless, that sure signifies, that God will look on him, and deal with him as a most guilty punishable person. And so 1 Pet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain conversation, is most vicious, and enormously ill, and Rom. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not ashamed, is, I rejoice and glory in the Gospel of Christ. And Rom. 8. 8. They that are in the flesh, (that is, those that follow their carnal appetites, in despite of the Law, cannot please God, that is, are very far from pleasing, being in professed enmity to him v. 7. must needs be hated and opposed by him. And v. 12. We are debtors not to the flesh to live after the flesh that is, we are far from all obligation to go on any farther in any carnal course, 'tis more than time to give over that, as 1. Pet. 4. 3. the time passed of our lives may suffice us to have wrought the will of the Gentiles, that is, 'tis abundantly sufficient, much more then enough, to have spent so vilely. So Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 10. where it is only said of Charity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it worketh no evil to the neighbour, the meaning certainly is, that 'tis so far from doing so, that it worketh all the good it can, or otherwise it would not thence be concluded, that it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filling up, and improving, of the law.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Beelzebub] Beelzebub in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered by the Greek of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prince of the fly or flies, the god of Ekron 2 Kin. 1. 2. and v. 6. being indeed an Idol, that the inhabitants of that city in Palestine worshipped, and conceived to have power over all hurtful flies, and to drive them out of their region. That this was the heathen Jupiter is not improbable, the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bestowed on him by the Heathens that is, he that caught, or, drove away flies. This Idol in 
* Nat. Hist. l. 10. c. 28  Pliny is called Anchor Deus from Accaron or Ekron the name of that city, and, as he saith, the Cyrenaeans, when any plague of flies comes on them, sacrifice and pray to him, and on that they die presently. This is here called Prince of Devils, that is, one that hath power over them (as 'twas, it seems, believed) able to throw them out of those that were possessed with them, (whole legions together) like swarms of flies, which, with their Prince or chieftain, fly about in the upper and middle region of the air; This gives the reason of their speech here, why they conceived Christ to cast out Devils by Beelzebub, because Beelzebub they thought to have that power, and therefore to have the name of Ruler, or Prince of Devils, and Christ visibly casting them out, they thought he operated by this power.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Your children] Your children here signify either your Disciples, that is, spiritual children, or your countrymen, that is, children of your nation naturally, and so he means the Jews, who did pretend at least to exorcise and cast out Devils, in the name of the God of Abraham, the God of Isaac, the God of Jacob, which was their ordinary form of Exorcism; and which, it seems, the sons of Scheva were willing to change into the name of the Lord Jesus, in imitation of the Apostles Act. 19 13. So in Justinus against Trypho the Jew, If, saith he, you invoke the name of any of your Kings, or just men, or Prophets or Patriarches, the Devil will not obey you, but if you call upon the God of Abraham etc. and so exorcise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perhaps he will obey; So saith Irenaeus, By the invoking of the most high, and almighty, even before the coming of Christ, men were delivered from the wicked Spirits, and à Daemoniis universis, from all kinds of Devils; And so Tertull. contra Martion. expounds this passage in S. Luke that Christ affirms himself to cast out Devils by the same power, by which their children did, in virtute scilicet creatoris, by virtue of the Creator. That there was this custom among the Jews (and so long continued) of charming and incantations, may farther appear by the latter remainders, (being, as appears by the Christians recouncing them, abuses of the true) which we find in the forms of renouncing Judaisme, in the Liturgies of the Greek Church; where, after the mention of the several feasts and Sabbaths, is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not as 'tis read by Gore out of Allatius his Manuscript, and that of Cryptoferrara, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him rendered observationibus, but without question) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I renounce all charms and incantations and defensatives, etc. The Phylacteries there renounced being not those (mentioned in this Gospel c. 23. 5.) worn about them as remembrances of a part of the Divine law, but such Antidotes as we now speak of, which they carried about them, to defend themselves from Witchcraft, and Fascinations, whether they were some written Characters, or the names of God, as the God of Abraham, the Lord of Sabbaoth, etc. From the Jews the Egyptians borrowed their magical practices, saith Orig. cont. Cells. l. 1. and l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The names of Abraham etc. joined with the name of God is not only of force in the Jews prayers, and exorcisms, but almost all others that dealt in conjurations use them: and from thence the Ignorant sort came to take Abraham for the name of a God, saith S. chrysostom, because of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by them thus easily mistaken. So in like manner the words Zebaoth and Adonai were ordinary among them, saith Origen l. 4. and 
* De Mist. l. 8. c. 4.  jamblichus calls these Assyria nomina, that is, Hebrew names, as when Themistius saith the saying of, The King's heart is in the hands of God, is taken out of the Assyrian books, he clearly means the Hebrew, the Book of the Proverbs, and the letters now used for Hebrew letters, are properly the Assyrian, which in their captivity they compelled them to use, in stead of their own ancient letters, which only the samaritan retaineth. The same Incantations were by them also used in curing diseases, as I remember there is a famous one in Trallian for the cure of the Gout, and Pausanias in his description of the rites of the Pyraetheia (mentioned by Strabo l. 15.) saith that in Lydia the Magician having laid wood on the altar, first puts a Mitre on his head, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calls upon some kind of God in a barbarous form, not understood by the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reads his charm out of a book (we might render it literally, out of the Bible) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as in the story of Elias) and presently the wood is set on fire, Eliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such forms as these 'tis not improbable that God was sometimes pleased to prosper, when he was particularly called on, as the one true God, as he had revealed himself to his own people, and not as one of the false Gentile gods, and when 'twas thus, 'twas sure the power of the true God, and not any virtue in the words, that did it. This Christ uses as an argument ad homines, that they who themselves professed to cast out Devils by the God of Abraham, had no reason to say Christ did it by the Prince of Devils.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Speaketh a word] It is ordinary in the Hebrew dialect for speaking to signify doing, and word to signify thing, and so here to blaspheme or to speak a word against the son of man, and again against the Holy Ghost, is to oppose and resist them. Now the phrase Son of man, here belongs unto Christ, as he appeared in the weakness of humane state, the son of Mary, considered without any such light shining in him, to convince all men that he was the Messias, viz. Christ abstracted from the great power of his doctrine and miracles, which when they did appear, convinced the Auditors to an acknowledgement, that never man spoke as he spoke, and the beholders here, v. 23. and elsewhere, that sure he was the Messias. This power (of his doctrine and here particularly) of his miracles, is in the parallel place Luc. 11. 20. called the finger of God (which what it signifies is clear by Exod. 8. 19 when that is said to be truly the finger of God, that is, a work of Gods own power, which the Magicians by their sorcery were not able to do) and here v. 28. the spirit of God: which two phrases finger of God, and spirit of God, appear by these two parallel places compared, to be all one and consequently To oppose, or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God, is in this place to oppose the power, and convincing light of these miracles of his, which manifested him to act by the power of God, & so were the Testimonies of God himself, that Christ was, what he affirmed himself to be, the Messias promised. And that shows the ground of difference betwixt these two sins, speaking against the Son of man, and speaking against the Holy Ghost; the first was the not believing him to be the Messias, when, though he affirmed himself to be so, yet there was not that convincing light, and manifestation of his being so, but the second was resisting this light thus brightly shining in him, acknowledging the miracles which he did, Joh. 11. 48. but rather then they would acknowledge them to be done by God (because if they did that, they must receive him as the Messias, which they would not do, because he was not such an one, as they had fancied, and desired he should be, a temporal deliverer) affirming them to be done by the Devil v. 24. which being their only possible evasion, (and that here confuted by Christ by three arguments, the first v. 26. the second v. 27, 28. and the third v. 29, and 30.) he now tells them, that this, if they continue in it, must needs be a wilful blindness, and so not capable of that excuse of ignorance or blind zeal, of which the former sin was capable.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. It shall be forgiven him] The difference of these two sins being set down, (note h.) it follows now that the former of these was a sin, for which under the Law of the Jews there was place for sacrifice, and and so for forgiveness (upon a general confession of all unknown sins, and ask pardon for them of God) It did not incur that sanction of Death, or Excision from the people, and proportionably (in the Christistian anagogy) it was in the number, or of the nature of those sins, by which the sinner, if before living spiritually, doth not ipso facto become spiritually dead, nor incur present obligation to death eternal, but by Christ's sacrifice is preserved from it; and if before he were spiritually dead, yet is not this such, as is to him imputed, so as to fill up the measure of his iniquities, and bring utter desertion upon him, but (as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance, Num. 15. 28.) is accordingly pardonable by a general repentance (such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth? which was speaking a word against the son of man, and yet easily pardonable.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. It shall not be forgiven] As that former kind of sin was capable of mercy, so this second was of a far higher nature, none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances', for which only sacrifices were appointed under the law, Heb. 9 7. Num 15. 18. but parallel to those, for which there was no Sacrifice accepted (see Heb. 10.) but just vengeance and punishment under the Law, to which death without mercy was to be expected on the impenitent opposers, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers, Heb. 10. 27, 28. Those that sin thus, are the soul that doth aught presumptuously, or with a high hand, Num. 15. 30. (a hand lifted up, saith the Hebrew, a hand against God's finger, Lu. 11. 20. or against the holy Spirit here) and so that reproaches the Lord there, as the spirit, Heb. 10. 27. (which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here, and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendered blasphemy by the Greek 2 Kin. 19 22.) and so must be cut off from the people; And proportionably now under the Gospel such a sin as this shall not be forgiven: the offender thereby, if he were before spiritually living, certainly dies spiritually, and so is cut off from God's true Israel (and by the Apostles and the Church's discipline is to be cut off from the congregation by censures) the sacrifice of Christ's death, typifyed by the legal sacrifices, doth not obtain, that such sinners should not fall into present spiritual death, and present obligation to eternal death, nor doth the spirit of meekness, but the rod of Excommunication belong to such. Or if the offender were not before spiritually living, this adds unto his dead works, and so brings on him a new obligation to eternal death; Though the sacrifice of Christ's death, if they repent of such sin particularly, and actually, (God giving them space of life to do so) may and certainly doth raise them up from this spiritual death, and obligation to eternal, by Justification. But without such particular special repentance from their sin particularly retracted, they shall continue in death spiritual here, till they fall into eternal hereafter, which is now by Christ most clearly revealed against all wilful sin centinued in impenitently, though it were not before so clearly revealed under the Law. The issue of this whole matter, as far as concerned the Pharisees there, was this, that unless their sin were particularly retracted by repentance, and Christ received, and acknowledged upon these miracles of his, or afterwards by the conviction, which the Holy Ghost should work upon the crucifiers, they can never have pardon or remission, not that they that were here guilty, should never after repent, or upon repentance be accepted; This is not said here or in any other place, but rather the contrary is every where affirmed in the Scripture, which offereth Repentance to all (and that so really, that by the grace of Christ, and the Holy Ghost assisting his word they may receive it) and promiseth pardon to all, be they never so great sinners, so they do amend their lives sincerely, and lay hold on God's mercy in Christ; and this is particularly applied to those Pharisees, by force of Christ's prayer for his crucifiers (which was certainly heard) Father forgive them, that is, deny them not the means of forgiveness, (the power of Repenting) and forgiveness if they shall repent; And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel, Act. 5. 31. that is to all Israel, Act. 2. 36, and 38. and particularly those crucifying rulers, Act. 3. 17. whose ignorance is there, as on the cross by Christ, urged to make their case the more hopeful, not that it was not notoriously vincible and criminous, but that they had not yet received all those means, and methods of the Holy Ghost for their conversion, the greatest of all being yet behind, the raising up Christ from the dead, to be such a sign to move them, as Ionas was, whereupon v. 38. etc. he tells them, that that only sign more they should have (though they were a malicious and adulterous generation) and when that was witnessed by the descent of the Holy Ghost upon the Apostles, and the preaching, and miracles wrought by that descent, than they that come not in to Christ, shall never be forgiven, nor be capable of any farther means of working Repentance in them, this being indeed the last that should ever be allowed them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib In this world etc.] This phrase seems to refer to a persuasion of the Jews that some sins which could not be forgiven upon their sacrifices (whether their daily sacrifices, or that on the great day of Expiation) and so are irremissible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this age, might yet be remitted, and pardoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that to come, which sometimes signifies among them the age of the Messias.▪ sometimes the state after death, (see note on Lu. 1. 0.) But of this sin unrepented of, saith Christ, there is no place for any such hope; That opinion of yours, that every Jew hath his part in the age to come, as that notes the age of the Messias (there being now no farther Messias to be looked for by you) shall stand you in no stead, if you stand out impenitently against all this light and manifestation of divine power, now evidently testifying, that I am the Messias. And for the state after death, when that comes and your sentence is once past, there will be small hope of relief, or release for you.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 36. Idle word.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear proportion in sense to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies vain▪ indeed, but frequently false, because that which is false wants the solidity and substance of Truth. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vanity and lies, Prov. 30. 8. Or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the words are without deeds agreeing to them. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain speech, Eph. 5. 6. is, not unprofitable, but false speaking, such as with which they are advised, that they be not deceived. But 'tis farther observable from the Scripture style, mentioned Note e. (which uses to signify more than the words literally import) that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful Eph. 5. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain do signify not only the negation of, but contrariety to all profit, that is, the greatest wickedness. and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. The advice of Pythagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let it be more desirable to thee, or choose rather to cast a stone at an adventure, than an idle speech, where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech, and such, as from which a man himself, or others may as probably receive some considerable hurt, as from a stone rashly cast we have reason to expect. And accordingly in this place R. Stevens mentions another reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every wicked word. Thus will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil things v. 35. and thus it may refer to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for reproach and contumely, c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime, not every word which tends not to some special end of Christian edification, appears by the next verse, where they are affirmed to be such, as for which under Christ men are sure to be condemned, and not by evil works or actions only.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Three days etc.] That Christ was not in the earth three nights, it is clear, and therefore the way of interpreting this place must be taken from a figure, which expresses one whole thing by two parts of it. Thus the heaven and the earth in S. Peter 2 Pet. 3, 7. (see Note e.) signify the world; And the natural day, consisting of night and day, and beginning among the Hebrews at Evening, is here meant by this phrase night and day, and so Christ is said to be three days and three nights in the earth, though the first natural day he was not in the grave any part of the night, but the latter part of the Friday, all Saturday, and so much of Sunday as until the Sun approached their Horizon. The reckoning of Days by the Jews was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening and morning, which made up the natural day, so among the Athenians also, see A. Gellius l. 3. c. 2. And as it is practised in the business of Circumcision, which was precisely observed the eighth day, if the child were born in one day, though but half an hour before the end of it, that is, before the beginning or evening of the next, that half hour was counted for one of the eight days (because, say they, legal days are not accounted from time to time, or from hour to hour) so is it here, that part of Friday wherein he was buried, was the first day of this number. Thus when Lu. 9 28. 'tis said, about eight days after, Mat. 17. 1. and Mar. 9 2. 'tis after six days, that is, after six days complete, the first and the last being not complete, and so though numbered by one, yet omitted by two Evangelists, and accordingly the space of these very three days, of Christ's lying in the grave until his resurrection, are, when 'tis prophetically mentioned by Hosea, c. 6. 2. said to be after two days: So a lustrum and an Olympiad, though they contain but four complete years are yet said to be five years, after the manner of our accounting a tertian, and a quartan Ague. See Nebrissensis quinquag. c. 25. and Is. Casaubon against Baron. p. 16.    

CHAP. XIII.  
1. THE same day went Jesus out of the house, and sat by the sea side.  
2. And great multitudes were gathered together unto him, so that he [went into a ship and sat] and the whole multitude stood on the shore.  
Paraphrase 2. was forced to go sit in a boat  
3. And he spoke many things unto them [in parables] saying▪ Behold a sour went forth to sow,  
Paraphrase 3. by similitudes.  
4. And when he sowed, some seeds fell by the ways side, and the fowls came and devoured them up.]  
Paraphrase 4. And as he sowed in the field, some of his seed fell on the path, or the ground which was not prepared for sowing, but left to go on in passing through the field, and there, that which fell, was (trod on, saith Luke, and so was never able to grow, but lay till it was) devoured by the birds.  
5. Some fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepness of earth.]  
Paraphrase 5. sufficient mould to take root, only enough to cover them, and by that means as the manner is, they came up the sooner for having no depth of mould to take root in.  
6. And [when the sun was up] they were scorched, and because they had not root, they withered away.  
Paraphrase 6. when the time of year came for the sun to get up to more strength and heat.  
7. And some fell [among thorns, and the thorns sprang up, and choked them.]  
Paraphrase 7. in some parts of the field, where there were roots of briars not destroyed; and the briars or thorns overgrew the corn, and so choked it.  
8. But other fell into good ground, and [brought forth fruit] some an note a hundred fold, some sixty fold, some thirty fold.  
Paraphrase 8. those corns sprang up prosperously to the harvest, every corn yielding plentifully.  
9 Who hath ears to hear, let him hear.  
10. And the Disciples came and said unto him, Why speakest thou to them in parables?]  
Paraphrase 10. And his Disciples wondered that he should speak so mystically and obscurely to the people, and therefore asked him why he did so.  
11. He answered and said unto them, Because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given.]  
Paraphrase 11. And he gave them this answer, The understanding the higher and obscurer parts of the Gospel is a privilege that belongs only unto you disciples, which are believers already, which have already received and profited, and undertaken to direct your lives according to the rules of my doctrine communicated to you, but these which have not done so, are not yet fit for revealing of secrets to them, (that which is fitter for their turn, is to be incited by the darkness of parables to inquire into the meaning of them v. 13.)  
12. For whosoever note b hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away, even that he hath.]  
Paraphrase 12. Whosoever hath to purpose, that is, hath made use of any degree of grace or knowledge afforded him by God, shall have more given him (as in the seed that fell on good ground) he shall have an abundant increase, as proverbially 'tis known of rich men, 'tis easy and usual for them to grow richer soon, by wise employment, and laying out of their wealth, and every man's presenting them, But whosoever is poor ordinarily grows poorer: And so shall it be in the spiritual wealth, whosoever employs what he hath, he shall increase by exercising his graces, and besides, have addition from God, but whosoever makes not use of what he hath, and so by his own fault falleth into poverty, he shall not only be denied more but shall be deprived of what he hath, the means of grace shall be taken from him, and also grace itself, (as to that measure, which is in all the children of God) upon his wilful continuance in sin against conscience, And all degrees of it taken away, either when he shall have filled up the measure of his iniquities, or (in all who die before effectual repentance) at death.  
13. Therefore speak I to them in parables, because they seeing, see not: and hearing, they hear not, neither do they understand.]  
Paraphrase 13. Parables may be designed to several uses, 1. They are such things that those who desire sincerely to learn, may by industry and examination of the parables more fully discern by them, then by the plainest speech, and withal better carry it away and retain the sense of them; But secondly, They that willingly shut their eyes against the light, because their deeds are evil, they do not use to see, but understand and discern less by parables then otherwise (and yet thirdly, if they have any desire of learning left, parables will more excite and inflame a desire of understanding and enquiring after the meaning of them then any thing else) and therefore do I not speak plainly to them, but in such veils as these, because what hath formerly been without parables delivered unto them, as plainly as what is before their eyes, they have not made use of.  
14. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive.]  
Paraphrase 14. And so what Esaias foretold of Gods dealing with an obstinate people, although it was foretold of some of your ancestors, yet hath a most eminent completion now, and is found most true of them, That they shall not receive so much profit, as otherwise they might, by what is represented or delivered to them; things shall be so enigmatically and darkly represented to them as that they (having before shut their eyes, v. 13.) shall now discern but little.  
15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.]  
Paraphrase 15. And this is a just judgement of Gods upon them, for their former obduration and obstinacy, in that they have hung down their ears (as creatures do that hearken not, whereas others hold them up) and shut their eyes against me, wilfully blinded themselves; for fear, as 'twere, that they should see, or hear, or understand, and by repentance and conversion become capable of my working cures of mercy on them, which otherwise I should infallibly do, (and also, on God's part, lest such precious knowledge should be exposed to farther contempt.) See note on Mar. 4. 3.  
16. But blessed are your eyes, [
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for they see,] and your ears, 
† that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for they hear.  
Paraphrase 16. that by receiving what hath been already taught you, you are thus capable of these higher illuminations.  
17. For everily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them.]  
Paraphrase 17. For though there have been many men employed by God to reveal his will to others, and many so far in God's favour, that God hath made himself known very particularly unto them, as Abraham and Moses with whom he talked face to face, yet the revelations now made to you, are infinitely beyond all those that were ever afforded men before.  
18. Hear ye therefore the parable of the sour.]  
Paraphrase 18. You disciples therefore to whom it is given to know the mysteries v. 11. (from whence to this 18. verse all was spoken as in a parenthesis) Hear ye the meaning of this parable.  
19 When any one heareth the word of the kingdom, and note c understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart; 
† this is it which is sown by the path side.  this note d is he which received seed by the ways side.]  
Paraphrase 19 When the Gospel is preached to any, and he lays not to heart, but by temprations is induced to live an unchristian life, This is it that is meant by the seed that is sown by the path-side; that is, by that part of the parable mentioned v. 4.  
20. But 
* that which is sown on stony ground. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see noted.  he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it.]  
Paraphrase 20. But the sowing of seed on the stony ground denoteth him, that at the first hearing receives the Gospel with all greediness and joy, looking only on the smother part of it.  
21. Yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.]  
Paraphrase 21. But for want of an honest heart, a good soil, where it may take deep root, for want of resolution to bear whatsoever the Gospel requires of them, they last but a little while, Assoon as ever Christianity is persecuted, assoon as any chargeable duty is required of them, immediately they are galled and discouraged from going any farther in the ways of piety. See note on c. 11. c.  
22. 
* And that which is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He also that received seed among the thorns, is he that heareth the word, and the cares of this world, and the deceitfulness of riches choke the word, and 
† it becometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he becometh unfruitful.]  
Paraphrase 22. But the sowing of seed among thorns denoteth him, that heareth the Gospel, but the solicitude and care of preserving the things of this world (and of getting of riches) being in his heart, where the word is sown, suffocates it, and so renders the word in him unfruitful, makes him live never the better for being a Christian.  
23. But 
* that which is sown upon  he that received seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty.]  
Paraphrase 23. But the sowing the seed in good ground denoteth him, that by hearing and understanding, and laying to heart the precepts of Christ, expresses the effects of it by bringing forth abundance of Christian practice all the life after, some in a greater measure than others, but all in a good proportion.  
24. Another parable put he forth unto them, saying, [The kingdom of heaven] is likened unto a man which sowed good seed in his field.  
Paraphrase 24. The state of the Gospel or success of Christ's preaching in the world.  
25. But while men slept, his enemy came and sowed 
* cokcle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tares [among the wheat] and went his way,  
Paraphrase 25. all through the wheat, all over the ground,  
26. But when the blade was sprung up, and brought forth fruit, than appeared the 
* cockle  tares also.]  
Paraphrase 26. This was not discerned at the time, but when the corn came up, and began to care, then beside the wheat that was sowed, there appeared cockle also.  
27. So the servants of the householder came and said unto him, Sir, [didst not thou sow good seed in thy field? From whence then hath it tares?]  
Paraphrase 27. Certainly all the seed which thou didst sow in thy field was good wheat, And yet we discern now a great deal of cockle among it, Whence should this be?  
28. He said unto them, An note e enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?]  
Paraphrase 28. Some malicious person hath done this, Hereupon the servants offer their pains if he please to accept them, to go presently and weed up all the cockle.  
29. But he said, [Nay, lest while ye gather up the tares, ye root up also the wheat with them.]  
Paraphrase 29. No, for some of them are in such a conjuncture with the wheat, that the one cannot be pulled up, but the other will follow, if it be done by you, that are not so able to discern them.  
30. Let them both grow together [until the harvest, and in the time of harvest, I will say to the repers,] Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.  
Paraphrase 30. until my time of judgement, and then I will appoint the Angels my officers, saying,  
31. Another parable put he forth unto them, saying, [The kingdom of heaven is like to] a grain of mustardseed, which a man took and sowed in his field,  
Paraphrase 31. The state of the Gospel is of such a growing procreative nature both in the world, and in the heart of man, where 'tis received, that it is fitly resembled to, etc.  
32. Which indeed is the least of all seeds, but when it is grown, it is the 
* greater than herbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  greatest among herbs and becometh a tree, so that the birds of the air come and lodge in the branches thereof.]  
Paraphrase 32. Which being one of the least seeds that are, yet when it comes up prosperously, it becomes bigger than any thing that comes from a seed, and among the Jews grows into a tree with boughs large enough for birds to roost or lodge in. See note on Lu. 13. a.  
33. Another parable spoke he unto them, [The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.]  
Paraphrase 33. The Gospel hath such a secret invisible influence on the hearts of men, to change them and affect them, and all the actions that flow from them, that it is sitly resembled to leaven, so mixed throughly with the whole, that although it appeareth not in any part of it visibly, yet every part hath a tincture from it.  
34. All these things spoke Jesus unto the multitudes in parables, and without a parable spoke he not unto them,  
35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables, [I will note f utter things which have been kept secret from the foundation of the world.]  
Paraphrase 35. I will pour out all those mysterious truths which have been kept close from all time, and now, though in parables, are revealed by me.  
36. Then Jesus sent the multitude away, and went into the house: and his Disciples came unto him, saying, [Declare] unto us the parable of the tares of the field.  
Paraphrase 36. Explain, interpret,  
37. He answered and said unto them, He that soweth the good seed is the son of man.  
38. The field is the world, the good seed are the children of the kingdom: but the tares are the children of the wicked one.]  
Paraphrase 38. The field is this world, the place of our living here; that part of the parable that concerneth the good seed, signifies the Christians: but that of the tares, signifies the wicked seducers, such were the Gnostics, and other heretics of the first times, such are all heretics and schismatics since.  
39 The enemy that sowed them is the devil, [the harvest is the 
* conclusion of the age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  end of the world] and the reapers are the Angels.  
Paraphrase 39 The time when beleivers and unbelievers (and seducers) shall be called to account, is, to this people, that solemn approaching time of their visitation, as to all other people, the time of final excisions, and especially the day of judgement.  
40. As therefore the tares are gathered and burnt in the fire: so shall it be [in the 
† conclusion of this age.  end of this world.]  
Paraphrase 40. At God's times of eminent discrimination, such as his judgement on the Jews (see note on c. 24. c. and on Lu. 1. 0.) and such the last dreadful day of doom.  
41. The son of man shall send forth his Angels, and they shall gather out of his kingdom all 
* scandals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  things that offend, and them which do iniquity.]  
Paraphrase 41. Christ by his messengers and instruments of his justice shall destroy all heretics and schismatics, that any way keep others from the Christian religion, and all that live profestly in any unlawful course of contrariety to Christian purity.  
42. And shall cast them into a furnace of sire: there shall be wailing and gnashing of teeth.  
43. Then shall [the righteous shine forth as the Sun in the kingdom of their father.] Who hath ears to hear, let him hear.  
Paraphrase 43. The true pure Christian professors shine eminently in the Church here, and after in glory.  
44. Again, [the kingdom of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.]  
Paraphrase 44. The Gospel being by some not looked after, is yet sometimes met with by them, and becomes matter of infinite joy and desire to them, and so is likened fitly to a treasure, which a man finding casually in a field, hid again or concealed it, and then designing to get it into his possession, accounts no price that he can pay too dear for it.  
45. Again, [the kingdom of heaven is like unto a Merchant man seeking goodly pearls.  
46. Who when he had found one pearl of great price, he went and sold all that he had, and bought it.]  
Paraphrase 45, 46. Others there are which have followed the study of wisdom, and thirsted after some instructor, and then the Gospel of Christ comes as a rich prize doth to a merchant, which is in pursuit of rich merchandise, and meeting with a jewel for his turn, lays out all his estate upon it.  
47. Again, the kingdom of heaven is like a net which was cast into the sea, and [gathered of every kind.]  
Paraphrase 47. cough fish of all sorts, good and bad.  
48. Which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast [the bad] away.  
Paraphrase 48. That which was sick, or unwholesome at the season.  
49. So shall it be [at the end of the world, the Angels shall come forth, and sever the wicked from among the just.]  
Paraphrase 49. At the time wherein Christ shall come to work his revenge upon his enemies, not only at the destruction of the Jewish State (wherein that discrimination shall be made betwixt believing and unbeleiving Jews, reform and unreformed) but especially at the final day of every man's doom, at the conclusion of the world.  
50. And shall cast them into the furnace of fire, there shall be wailing 〈◊〉 gnashing of teeth.  
51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.  
52. Then said he unto them, [Therefore every note g scribe, which is 
* made a disciple for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.]  
Paraphrase 52. Therefore if, over and above your knowledge in the law, ye have understood the things which I have told you of the nature of the Gospel, the excellency of it beyond all other professions, and the obligation to good life, ye are obliged to show forth the effects, and to the old actions of your former life, acted by Jewish principles, to superadd a Christian practice, after the manner of the householder, who when he makes show of his possessions, his provisions, or wealth, brings forth, and shows the fruit of the new, as well as the store of the old year, his new, as well as old raiments, etc. and all little enough for the frank entertainment of his guests.  
53. And it came to pass, that when Jesus had finished these parables, he departed thence.  
54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?]  
Paraphrase 54. And coming to Nazareth where he was bred, he set about the work of public reaching of them in their assemblies, which he did in such manner, expressing such knowledge, and doing such miracles, that they which saw and heard were amazed and astonished at it, saying, What means of knowledge hath he had by his education, and from whence can he be imagined to derive the power of doing such miracles?  
55. Is not this the carpenters son? is not his mother called Mary? And [his brethren] James, and Joses, and Simon and Judas?  
Paraphrase 55. his first cousins.  
56. And his sisters, are they not all with va? [Whence then hath this man all these things?]  
Paraphrase 56. Whence then is it that he thus far excels and surpasseth all them?  
57 And they were [
* scandalized at, see note on c. 11. c.  offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.]  
Paraphrase 57 discouraged from following ●him any longer, whereupon Jesus said unto those that were present, This is no strange thing to me, for it is proverbially observed, that a Prophet, or any sent from God is not despised or undervalved so much any where, as among his own country men and kindred, who knew his birth here below, but know not of his commission from heaven.  
58. And he did not many mighty works there because of their unbeleif.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Hundred fold] That great proportion of an Hundred fold in the harvest is no such prodigious increase, as men imagine. For though it were strange that to the number of the bushels of seed, there should be an hundred times so many brought home by way of increase, because a great deal of the corn that is sowed, miscarries, and comes to nothing, yet it is easy to observe, that from one single corn (which is here referred to by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mark, that is, one, an hundred) there oft comes so many branches, and stalks, and grains in all those stalks, as may easily and ordinarily make up the number sometimes of thirty, sometimes of sixty, nay sometimes of an hundred fold, though the truth is, the hundred fold is the liberallest proportion, and so is set down as the highest degree of fruitfulness in the good ground. See c. 19 29.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Hath] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, (as 'tis plain by the parable,) to use, to occupy, to traffic with grace, to take that care of it, which belongs to so great a treasure, so saith Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To have is used for to take care of, to keep, thus perhaps may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify Heb. 12. 28. though it be capable of another rendering, as there we shall see.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 understandeth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ordinarily laying to heart, thinking on, considering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Didymus, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 19 seems all one with it; and so Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consider or think on, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Consider and please thyself in private. And so Prov. 21. 12. the Septuagint renders Maschil by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Psal. 106. 7. and so here v. 15. consider and turn, answerable to Ezech. 18. 28. because he considereth and turneth away from his sins.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. This is he] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally not Him that receives the seed, but that which is sown, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed in S. Luke, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or the like, appears both by the parable, in which answerable to it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. some fell, that is in sowing fell, and also more particularly by the parallel place, Luke 8. 11. where 'tis said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seed is the word, and v. 14. instead of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sown, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which falls, which must needs be the corn, and not the ground, and in S. Mark c. 4. 19 'tis clearly the corn (and not the man or the ground) that becometh unfruitful, and therefore 'tis clear that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he refers to the whole precedent oration, when any one hairs, etc. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sown is the whole of that part of the parable, the seed, and the ground, and the sowing, and the fowls picking it up, all together, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is denoted by. Only 'tis true, that in the following expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is he that heareth. etc. the word is is taken a little otherwise, and the phrase signifies, this is it, (that is, the seed sown in that ground, or in complexe, the seed with its ground is it) which denoteth, or by which is denoted he that heareth, etc. By both which 'tis observable, that in the Scripture Dialect, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is doth either, as S. Augustine saith, signify significat, signifies, or significatur, is signified, that is, denotes one thing which is answerable to another, whether it be the sign, or the thing signified, sometimes the sign, as v. 19 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is it that is signified by the seed sown by the path side, and sometimes the thing signified, as v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is it which signifieth him which heareth the word, etc. and so v. 22. and 23.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Enemy] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally enemy man, is here an Hebraisme, the like as we shall find Hest. 7. 6. the man adversary, or adversary man, is this wicked Haman. And so it restrains not the word here to a man, but leaves it in the latitude, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone would be, a man, or devil.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Utter] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered, I will pour out, for, saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to send forth, so as a fountain doth water, or as a Tree its juice or moisture. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which Psal. 19 3. and so Psal. 119. 171. and Psal. 145. 7. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies scaturire, or exundare, to pour forth water from within it, as here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what was before kept close within.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 52. Scribe] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribe, here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple, signifies him that is skilful in the Mosaical Law (as the disciple is he that hath thereto superadded the knowledge of the Gospel) or any man considered as furnished with sacred instructions, and observations out of the Law, and the Prophets, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any skill in the mysteries of the old Testament, or Jewish religion; who when he becomes a Disciple, or turns Christian, he becomes furnished with the mysteries of the New Testament; By this means he is here said to be like the housekeeper, who for the maintaining of his family all the year long, is supposed to have a repository for provisions (which is here called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or store-house) and there to have laid in provisions of both sorts, new and old, the new of daily pureyance, and the old which we call the store. And being thus furnished, when any entertainment is to be made, he brings forth, and useth what is necessary of both. So for the furnishing a table he brings forth his hot and cold meat, that which is new dressed, and that which remains of former meals. And so in all other parts of Occonomy, New and old garments in the wardrobe. Thus doth this knowing Jew, being now farther instructed by Christ lie under an obligation of performing, as occasion requires, all actions both of Moral and Christian virtues, but first and especially of Christian, which are the new, here first named, though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was last, by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in other places frequently observable. See Note on chap. 7. b.    

CHAP. XIV.  
1. AT that time Herod the Tetrarch heard of the fame of Jesus,  
2. And said unto his servants, This is John the Baptist, [he is risen from the dead, and therefore mighty works do show forth themselves in him.]  
Paraphrase 2. though John the Baptist, when he lived, did no such miracles, yet being put to death, and God thinking fit to raise him from death again, 'tis reasonable to expect that God will assist him with a miraculous power to assure men that he was sent from God, his rising from the dead is so strange a thing, that it must needs be attended with other miracles.  
3. For Herod had laid hold on John, and bound him, and put him in prison for Herodias sake his brother Philip's wife.  
4. For John said unto him, It is not lawful for thee to have her.  
5. And when he would ha●e put him to death, he feared the multitude, because they counted him [as a prophet.]  
Paraphrase 5. a Prophet, o● of somewhat a higher rank, more than a Prophet, c. 11. 9  
6. But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.  
Paraphrase 6. Mar. 6. note b,  
7. Whereupon he promised with an oath, to give her whatsoever she would ask.  
8. And she [being before note a instructed of her mother,] said, Give me here John Baptist's head in a charger.  
Paraphrase 8. upon the advice, impulsion, instigation of her mother, with whom she consulted what she should ask.  
9 And the King note b was sorry; nevertheless for the oaths sake, and them which 
* lay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat with him at meat, he commanded it to be given her:]  
Paraphrase 9 This petition was very unacceptable to Herod, yet because he had sworn, and that it might not appear a levity, or inconstancy to those that were at the feast with him, when he made the oath, he gave appointment it should be so.  
10. And he sent, and beheaded John in the prison.  
11. And his head was brought in a charger, and given to the damosel: and she brought it to her mother.  
12. And his disciples came and took up the body and buried it, and went and told Jesus.  
Paraphrase 12. And John's disciples took care of his burial, and that being done came to Jesus, whose forerunner John was, and told him what had befallen John, and (probably) continued with him as his disciples.  
13. When Jesus heard of it, [he departed thence by ship into a desert place apart; and when the people had heard thereof, they followed him on foot out of the cities.]  
Paraphrase 13. that the same might not befall him, before he had fulfilled his office, for which he was sent, (see c. 12. 15.) he departed by ship from thence, taking none but his Disciples with him, and went to a place which was not inhabited, and when the people heard whither he was gone, they took a compasle by land, and came to him thither.  
14. And Jesus went forth, and saw a great multitude, and [was moved with compassion toward them, and] he healed their sick.  
Paraphrase 14. was so kind, as not to conceal himself from them any longer, but came to them, and when he was come,  
15. And when it was evening, his Disciples came to him, saying. This is a desert place, [and the time is now past] send the multitudes away, that they may go into the villages and buy themselves victuals.  
Paraphrase 15. the time of evening when every one gets him to his Inn and provides for his supper is already past,  
16. But Jesus said unto them, They need not depart, give ye them to eat.  
17. And they say unto him, We have here but five loaves and two fishes.  
18. He said, Bring them hither to me.  
19 And [he commanded the multitudes to sit down on the grass,] and took the five loaves, and the two fishes, and looking up to heaven he note c blessed, and broke, and gave the loaves to his Disciples, and the Disciples to the multitude.  
Paraphrase 19 he appointed the Apostles Mar. 6. 39 to dispose them meal-wise on grasse-plats there,  
20. And they did all eat, and were filled; and they took up of the fragments that remained twelve baskets full.  
21. And they that had eaten were about five thousand men, [besides] women and children.  
Paraphrase 21. not counting  
22. And straightway Jesus constrained his Disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.]  
Paraphrase 22. Upon this the multitudes designing to take him and proclaim him King, John 6. 15. he presently sent his Disciples before him by sea to the wilderness, Mar. 6. 32. (which was on the same side with Bethsaida and Capern●um, whither it seems they went, Joh. 6. 17.) that so he might quietly dismiss the multitude.  
23. And when he had sent the multitudes away, he went up into a mountain apart to pray: and 
* The evening 〈◊〉 ended.  when the evening note d was come, he was there alone.  
24. But the ship was now in the midst of the sea, ●ossed with waves for the wind was contrary.  
25. And [in the fourth watch of the night] Jesus went out unto them, walking on the sea.  
Paraphrase 25. towards the morning.  
26. And when the Disciples saw him walking on the sea, they were troubled, saying, It is [a spirit;] and they cried out for fear.  
Paraphrase 26. Some spirit or fantastic shape, that seems there to walk bodily.  
27. But straightway Jesus spoke unto them saying, Be of good cheer: It is I, be not afraid.  
28. And Peter answered him, and said, Lord, if it be thou, [bid me] come unto thee on the water.  
Paraphrase 28. Give me thy commission, and then I know I safely may.  
29. And he said, Come, And when Peter was come down out of the ship, he walked on the water to go to Jesus.  
30. But when he saw the wind boisterous, he was afraid, and beginning to sink, he cried, saying, Lord save me.  
31. And immediately Jesus stretched forth his hand and caught him, and said unto him, O thou of little faith, [wherefore didst thou doubt?]  
Paraphrase 31. why did thy mind stand divided, float between faith and diffidence? why didst thou stagger? why didst thou distrust my power, when I had bid thee come to me?  
32 And when [they] were come into the ship, the wind ceased.  
Paraphrase 32. Christ and Peter.  
33. Then [they that were in the ship came and worshipped him,] saying; Of a truth thou art the son of God.  
Paraphrase 33. the rest of his Disciples came every one of them and adored him, and acknowledged his omnipotence,  
34. And when they were gone over, they came into the land of [note e Gennesaret.]  
Paraphrase 34. Cinnereth Deut. 3.  
35. And when the men of that place [had knowledge of him,] they sent out into all that country round about, and brought unto him all that were diseased.  
Paraphrase 35. knew him, as having been there before, Lu., 5. 1.  
36. And besought him that they might only touch the hem of his garment, and as many as [touched] were made perfectly whole.  
Paraphrase 36. touched it, or any part of his garment.  

Annotations on S. MATTHEW, Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Instructed] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Budaeus, hath a peculiar notion for a Client instructing an Advocate in his cause, telling him the heads of his defence, and so it may properly signify here, and so the Vulgar reads praemonita, that Herodias instructed her daughter, admonished her before hand, what she should propose to the King by way of request; so in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Masters having showed their Scholars how to do their business, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do also by words premonish them. But besides this, Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the old Glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promoveo, proveho, and Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all of these to stir up, persuade, instigate. The Interpreters of the Old Testament use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen, Deut. 6. 7. and that belongs to the same sense.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Was sorry] Of Herod's sorrow many motives, and reasons might be collected; One less observable might be, because this was his Birthday feast; On such days they were wont to make merry, and entertain the people, and make it Holiday from all secular employments, and they took special care to avoid all ill omens, to have no quarrels nor contentions, no plead in foro, (Natalem colimus, tacete lights, Mart. l. 10. 87.) but especially no shedding of blood, no executions, counting it unfit to deprive any of life, that day, wherein they received theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philo against Flaccus; and if any hanged on the gallows, or cross before, they were then to be taken down. This was done by the Pagans, lest they should offend, or sadden or displease their Genius; and Herod being more than half a Pagan, might well have this cause of grief, and so be troubled to do this on John Baptist this day. But beyond this, two other reasons of Herod's sorrow are set down by the Evangelists, on Mar. 6. 20. where 'tis said Herod feared John, and looked upon him as a just and holy man, and thereupon reform many things upon his instance and took pleasure in hearing him, and that is mentioned as the obstruction of Herodias' design of killing him, v. 19 A second reason is here mentioned v. 5. he feared the multitude, because they counted John as a prophet, he was afraid to meddle with him because of his popularity, (as the Pharisees were, c. 21. 26.) Both these had an influence on Herod, and caused this reluctancy to his execution.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Blessed] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless signifies to give thanks, is sufficiently known; And the same is otherwise expressed by praising, glorifying, singing, confessing, calves of lips, but especially giving thanks, and two of them together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 3. 16. with thanksgiving singing or praising. The only difficulty here is, whether the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he blessed be to be rendered so, as to join with the bread and fishes, or with the word God understood, that is, whether it be, he gave thanks, to God, or he blessed the bread, etc. praying for God's blessing upon them. The sense in either notion will be much the same; For if he blessad, or gave thanks to God, he is to be supposed also to have prayed for his blessing upon them, and so if he gave thanks, or prayed for blessing on them, it must be to God that this was performed. But the use of the phrase in the New Testament inclines it (both here and Mar. 6. 41. and 8. 7.) to the latter notion, that of blessing the bread, giving thanks for it; For so 1 Cor. 10. 16. where it hath an Accusative case joined with it, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup, or pot, the cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we bless, which makes it necessiary to render the word in that place, not to give thanks simply, but to bless, that is, by giving of thanks, to separate or consecrate it to a holy use, as when Gen. 2. 3. 'tis said of God, that he hallowed the seventh day, and blessed it. Thus 1 Sam. 9 13. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless the sacrifice, that is, by giving thanks to God to consecrate it. And so Lu. 9 16. 'tis clearly (without the notion of any extraordinary Consecration) of the Loaves and Fishes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he blessed them, and broke etc. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctify with prayer etc. 1. Tim. 4. 5. which belongs to the use of every creature, and not only of those which are consecrated to a peculiar use in the service of God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Evening] The different signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evening being come in this verse, from the same phrase v. 15. may be observed; For betwixt that and this, the people were set to supper, and risen again, the Disciples sent to take boat, and the multitudes dismissed by Christ, and all that being done, Jesus goes by himself to the mount to pray, and then after that it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evening being come. The sure way of understanding this must be by comparing these passages with the relations of the other Evangelists; S. John assigns not any part of the day to the former part of the action, but to the latter he doth, Joh. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the evening was come, S. Mark in the first place hath a different phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much time being now spent c. 6. 35. and S. Luke another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 9 12. Now the day began to wane. In the latter place, S. Mark reads with S. Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening being come, and S. Luke proceeds not to that part of the story. By this it is clear, that the latitude of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render evening, is it which must reconcile the seeming difference. The evening and the morning were the first day, saith Moses, and so 'tis clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all from the beginning of the evening, till the next morning, the space of the Suns being set, as the morning is of the Suns being up. So Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening of the Sabbath is immediately attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of the morning of the first day of the week, and here the first thing, after this last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the fourth watch in the night, that is, toward morning. According to this latitude, the declination of the day, the Sunsetting in S. Luke, and the, much time being spent in S. Mark, is by S. Matthew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 15. And the night time (for so it was, when they were a rowing in the river, and he at his prayers in the mount) is by all the three Evangelists, that mention it, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too. See note on Mar. 14. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. Genesaret] The place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josuah (and used by the Jerusalem Targum Num. 34. 15.) was after commonly called Genezar, saith Josephus, from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which was the rendering of that Hebrew; from both which put together, ariseth the word here, Genezareth, that is, the valley of branches; and this as the title of the whole province, which contained in it the Lake so called, and the City in the tribe of Nephthaly, which Herod adorned with magnificent buildings, and called it Tiberias in honour of Tiberius Caesar, and accordingly the Lake of Genezareth is sometimes called the Sea of Tiberias.    

CHAP. XV.  
1. THen came to Jesus Scribes and Pharisees which were of Jerusalem, saying,  
2. Why do thy disciples transgress the tradition of the elders? for they note a wash not their hands [when they eat bread.]  
Paraphrase 2. before meat, as the Jews think themselves obliged to do.  
3. But he answered and said unto them, Why do you also transgress the commandment of God by [your traditions?]  
Paraphrase 3. the observance and practice of those things, which are not taught by God, but by yourselves delivered to your disciples? Sure this must be acknowledged by you a great fault, who expect to have all your own ordinances observed so punctually.  
4. For God commanded, saying, Honour thy father and mother, and he that [note b curseth father or mother] let him die the death.  
Paraphrase 4. useth them ill in words or deeds, that lightly regards them, that refuseth to do aught for them, v. 9  
5. But ye say, Whosoever shall say to his father or his mother, It is a note c gift by whatsoever thou mightest be profited by me,  
6. And honour not his father or his mother, 
† It is an interdict, or he is obliged.  he shall be free. Thus have ye made the commandment of God of none effect] by your tradition.  
Paraphrase 5, 6. But contrary to this, your tradition is, that if a man can answer his parents, when they need any relief, and tell them, saying, I have bound myself by an oath that I will not do any thing to the relief of my father and my mother; or, as some will understand it, O Father, that by which thou shouldest be relieved by me, is a gift already devoted to God, and cannot without impiety be otherwise employed, and by this piety to God, I may be as profitable and helpful to thee, for God will repay it upon me and thee in our needs, he is under obligation not to give it his father, or (as some would have it in pursuance of the latter interpretation) He hath said enough to his parents, or, he shall be free from that obligation to relieve them. (See note on 1 Pet. 3. d.) Here is a clear example to demonstrate that you that stand so for the observing of your traditions, do make no scruple to evacuate the obligation of God's commands.  
7. Ye hypocrites, well did Esaias prophecy of you, saying,  
8. This people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is far from me.  
9 But in vain do they worship me, teaching for doctrines the 
* injunctions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  traditions of men.]  
Paraphrase 9 The service which they perform to me is little worth; and likely to receive a slender reward, when my commands are not heeded by them, but their own constitutions set up in stead of them, see Mar 7. 7. and Heb. 8. note. a.  
10. And he called the multitude, and said unto them, Hear and understand.]  
Paraphrase 10. And leaving the Pharisees with some dislike, he calls the multitude, (who while he talked to the Pharisees, stood at some distance) and speaks more hopefuly of, and cheerfully to them, saying, To this matter of washing before meat, so insisted on by the Pharisees, do you consider what I now say.  
11. Not that which goeth into the mouth defileth a man, but that which cometh out of the mouth, this defileth a man.]  
Paraphrase 11. Not that which is eaten, but that which is spoken polluteth any man.  
12. Then came his Disciples, and said to him, knowest thou that the Pharisees [were offended] when they heard this saying?  
Paraphrase 12. galled and discouraged from receiving thy doctrine.  
13. But he answered and said, Every 
† plantation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note d plant which my heavenly father hath not planted, shall be rooted up.]  
Paraphrase 13. To this he gave no other reply but this, All such as they, which come with such prejudices, as the Pharisees do, that prefer their own injunctions before the commands of God, v. 9, 'tis to be expected, that the telling them the truth will alien them. All seed but that which falls on the good ground, and is there radicated in humility and piety, such as my father owns the planting of, shall certainly come to nought. And consequently so must all faith in these opinionative men, and therefore 'tis not strange if they be galled, and depart from me, upon the noting and reproving of their errors.  
14. Let them alone, they be blind leaders of the blind, And if the blind lead the blind they shall both fall into the ditch.]  
Paraphrase 14. If this have galled and discouraged and drove them from me, let them go, They are stupidly and perversely ignorant themselves and take great pleasure to be accounted Doctors, and Rabbi's, instructors of the ignorant, and what can be the effect of this, but that the leaders, and they that are led by them, shall together ingulfe themselves in perdition.  
15. Then answered Peter, and said unto him, [Declare unto us] this parable.  
Paraphrase 15. Tell us the meaning of  
16. And Jesus said, are ye also 
* still all this while, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet without understanding?  
17. Do not ye yet understand, that [whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?]  
Paraphrase 17. every thing that we eat, first comes from without, and so is no part of us, is not imputable to us in respect of the principle, and then doth but pass or travel through us, is soon dispatched, and thrown out of the body again, and so be it never so gross, never so unclean, it cannot pollute the eater, at least not comparably so much as that which hath the original from ourselves, and hath some space of permanency there.  
18. But those things which proceed out of the mouth, come forth from the heart, and they defile the man.]  
Paraphrase 18. But unclean, unsavoury speeches 'tis clear that they proceed from the heart, and those that are there, that is, in the heart, that spring from that fountain, which we are most concerned to keep pure, and which is most truly and properly ours, and imputable to us, those are the sort of things that may most reasonably be deemed to defile any man.  
19 For out of the heart proceed note e 
* wicked machinations, or, designs.  evil thoughts, murders, adulteries, fornications, thefts, false-witness, 
† raylings, or, slanders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blasphemies.  
20. These are the things which defile a man. [But to eat with unwashed hands defileth not a man.]  
Paraphrase 20. but so merely corporeal and external a thing as omitting to wash before meat, cannot be thought to defile any man.  
21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.  
22. And behold [a note f woman of Canaan came] out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David, my daughter is grievously vexed with a Devil.  
Paraphrase 22. an heathen woman born in Phenice, hearing of his miracles, and that he was now come thither, came to him on purpose.  
23. But he answered her not a word. And his disciples came, and [besought him saying, note g Send her away,] for she cryeth after us.  
Paraphrase 23. entreated him (see note on Joh. 4. b.) saying, do that for her that she desires, that she may be quiet.  
24. But he answered and said, [I am not sent but to the lost sheep of the house of Israel.]  
Paraphrase 24 my mission is purposely to the Jews, to reduce them to repentance, and so to show my miracles among them.  
25. Then came she and [worshipped him,] saying, Lord help me.  
Paraphrase 25. fell down and besought him.  
26. But he answered and said, It is not meet [to take the children's bread, and to cast it to dogs.]  
Paraphrase 26. to work these miracles and cures on an heathen, which were destined to God's people the Jews.  
27. And she said, [note h 
* Yea, or, I beseech thee.  Truth, Lord, yet the dogs eat of the crumbs, which fall from their master's table.]  
Paraphrase 27. I beseech thee Lord, for although it be as thou fairest, yet 'tis ordinary that the dogs lick up the remainders and scatter of the table, and so may the Gentiles be admitted to partake of thy mercies to the Jews.  
28. Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee, even as thou 
* desirest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wilt. And her daughter was made whole from that very [hour.]  
Paraphrase 28. instant point of time.  
29. And Jesus departed from thence, and came [nigh unto the sea] of Galilee, and went up into a mountain, and sat down there,  
Paraphrase 29. to the coast by the side of the sea.  
30. And great multitudes came unto him, having with them those that were lame, blind, [dumb, maimed, and many others] and cast them down at Jesus feet, and he healed them.  
Paraphrase 30. deaf, and, by that, dumb, men that had lost their limbs, and many more sick of other diseases.  
31. Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, [and they glorified the God of Israel.]  
Paraphrase 31. And they all whether Jews or Gentiles, acknowledged this to be a wonderful work of mercy wrought by the God of Israel, and such as no other God was able to do.  
32. Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat, and I will not send them away fasting, lest they faint by the way.  
33. And his disciples say unto him, Whence should we have so much bread in the wilderness, as to 
* feed, or satisfy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fill so great a multitude?  
34. And Jesus saith unto them, How many loaves have ye? And they said, seven, and a few little fishes.  
35. And he commanded the multitude to sit down on the ground.  
36. And he took the seven loaves and the fishes, and gave thanks, and broke them, and gave to his disciples, and the disciples to the multitude.  
37. And they did all eat and were 
* satisfied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  filled; and they took up of the broken meat that was left seven baskets full.  
38. And they that did eat, were four thousand men, besides women & children.  
39 And he sent away the multitudes, and took ship, and came into the coasts of note i Magdala.  

Annotations on S. MATTHEW, Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Wash not their hands] A custom this was taken up among the Jews, and so strictly commanded one another, that he that should not observe it, was thought guilty of an heavy crime, and a capital. So saith Rabbi Aquiba, He that takes meat with unwashed hands, is worthy of death, and therefore having, in prison, water given him for his use, to wash, and to drink, having by accident spilt one half of it, he washed his hands in the remainder, thinking it more necessary to do so, then to drink, and to die, then to violate the traditions of his Ancestors. Hence is that of another Jew, Rabbi Jose, that to eat with unwashed hands, is all one as to lie with a whore.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Curseth etc.] The words of this second Text, being by our Saviour taken out of Exod. 21. 17. and set down punctually out of the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the scope of Christ, must have the extent of the signification of the Hebrew radix, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore it signifies 1. Positively, doing, or, speaking injuriously to any, and 2ly, Privatively, lightly regarding, in words, or deeds, and so not maintaining them in their need. For as this is the thing to which Christ's scope directs the signification of it here, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all the Texts, to which this refers, Exod. 21. 17. Levit. 20. 9 Prov. 20. 20. signifies vilependere, contemnere, parvi facere, to slight, and contemn, and set at nought (as in Pihel most usually maledicere) So Ezech. 22. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Septuagint, where we rightly render it, set light by father and mother, and although every part of ' this was not so far meant, Exod. 21. 17. as to bring temporal death on all, that did thus neglect their Parents, yet it is thus fitly extended by Christ in the following words, as bringing danger of eternal death on those, who though they did not in plain words curse their parents (which the Pharisees told them, was all that was meant by that text) would not yet do aught for them, and so in S. Paul's judgement, 1. Tim. 5. 8. were worse than infidels. It is here farther observable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here indefinitely, every man, whosever he be, not accepting any, under what vow soever, for so 'tis in Leu. 20. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Septuagint, every man, or what man soever.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Gift] A solemn form of Devoting there was among the Jews, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and though very contrary to charity, yet frequent among them, to bind a man's self by vow, or execration, that he will in nothing be beneficial to his neighbour, his parent etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philo, he confirms by oath the barbarousness and freity of his disposition. And this was called by them Corban, and is often in this sense to be met with in the Misnaioth, and in Maimonides, and is the word used in Mar. 7. 11. and as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift here. And what hath thus passed under their vow, is, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, utterly forbidden or unlawful, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawful as Corban, which being consecrated, must not be touched, or employed to any other uses: Which therefore in all probability is the word omitted in the Ellipsis, which others supply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall be free, but should rather be, he is obliged, may not give his Father. So that the plain meaning of the place is, A Father being in want requires relief of his Son; the Son answers that he hath vowed he will not, and so that to him it remains not lawful to relieve him: And the Pharisees approve of this practice, that he may thus evacuate his duty to his parent, and, though quite contrary to the precept of honouring and relieving them, yet it was by them thought obligatory to the frustrating of that commandment, and many cases are set down wherein it doth so, in Maimonides and the Rabbins. See Mr. Pococke Not. Miscell. p. 414. and so this without question is it, which is here charged on the pharisees by Christ; But that which is more ordinarily received by the Ancients, and which Origen had from an Hebrew, is, that Corban and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are (in the sense of it Leu. 1. 2. and 7. 14. etc.) a gift consecrated to God, and so saith Theophylact the Pharisees (covetous greedy persons) persuading children to give nothing to their parents, but to consecrate all to the treasury of the Temple, taught them to say, O Father, that which thou desirest to be profited by me (that is, releived) is a gift, that is, consecrated to the Temple, and so they divided with the children all that they had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor old parents were left without any relief in their old age. This interpretation is probable also, yet appears not to be agreeable to the Jewish practice, for among them are no footsteps of any cleaving to God, or consecrating, in this matter, as the testimonies produced by Mr. P. do evidence. However it be, the words in Greek have an Ellipfis, most fitly to be supplied, as was said by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an interdict, or it is unlawful to break my vow, and not as others supply it by adding, shall be guiltless, or, shall be free, that is, from the obligation or punishment attending that prohibition, or, there is no more required, or, this is enough, or the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Plant] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantation here signifies not one single plant, but a garden, or nursery of plants; And so fitly belongs to a multitude of men, a sect, or sort, as here of the Pharisees v. 12. which followed Christ, and heard his doctrine. The only difficulty is, what is meant by such a plantation being planted, or not planted by God. And that will be best conjectured from the Context. At one saying of Christ, the Pharisees were scandalised, galled, and discouraged from following him, or entertaining his doctrine, v. 12. And when Christ is told of this, his only answer is, Every plantation which is not planted by God, shall be rooted out, Where as their being scandalised, or discouraged from following him, is the rooting out of his plantation, so their manner of following, believing, entertaining of his doctrine is expressed by Gods having not planted that plantation. The bottom of it is, That Faith, which comes from God, as founded on his testimony, and terminated in his doctrine, will extend itself infinitely to all that shall come so testified, and so to the whole doctrine of Christ, as well as to any part of it, it being certain that God cannot lie, or bear testimony to any, that shall say any thing false, and as certain, that all Christ's doctrine, particularly this, v. 11. hath a tincture of Divinity upon it. And therefore they that profess to hearken to Christ, and to receive his doctrine in some things, but not in all, to follow him a while, and then to quarrel with his doctrine, when it agrees not with their humour, 'tis hereby evident, that the Faith, which is in them, is not founded on Gods teaching, or testifying, (see c. 16. 17.) is not his seed received into a humble, obedient, honest heart, (which is a mould that receives all that comes from God, and brings forth fruit abundantly c. 13. 23.) but is founded on some other principle, the gratifying their humours, or interest etc. and accordingly as the seed that fell on stony ground, soon withered away, (that kind of beleiver, when tribulation came, was scandalised, fell off and forsook Christianity,) so this kind of partial, hypocritical faith, of them that believe Christ's doctrine no farther than they like it, is sure not long to last, whensoever a cross doctrine comes, as here they are scandalised, and fall off from Christ, the plantation, being none of Gods, is rooted out. By this will be discerned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being taught of God, by having any thing revealed from God, c. 16. 17. that is, when as God by his testimony of Christ, or the holy Ghosts descent on the Apostles, testifies the truth of any doctrine, so the humble, obedient beleiver receives it as Gods, and without consideration of any humane or carnal motives, embraces it whatever it is, how strange or ungrateful soever.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Evil thoughts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot well in this place signify reasonings, bare thoughts, without subsequent actions, because they are here said to come out of the heart, and to come out of the man, Mar. 7 20. it may therefore possibly be wicked talking, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason, according to which it is that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquacity, garrulity, and so 'twould accord with the mention of the mouth, v. 11, 18, 19 But it may well be that the mouth there may be used by a Synecdoche for the outward man, as in Mark 'tis set, out of the man, and then other circumstances there are of the Context, which will, I conceive, suggest another signification of the word, which may be most agreeable to them. Our Saviour here mentions several sins against the second Table, against the seventh Commandment, adulteries and fornications together, and by setting fornications after adulteries, I suppose he means a fouler sort of that sin, unnatural uncleanness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such as is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many other places. Then against the eighth, Thefts of all sorts; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to greater and lesser kinds of that sin, and so no other word is added to it. Then against the ninth, false witness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, defamations and raylings, (as that word being annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly signifies here; and so in Cyrils Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, maledicus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infamia, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jurgo, maledico,) by which 'tis plain that he mentions the sins against the several Commandments in the order wherein the Commandments are set; and in two of them he sets down two several words to comprehend all the sins against those commandments; and the latter of the two an higher sin than the former. This makes it very probable, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders, the breach of the sixth Commandment, is set immediately before adulteries, the breach of the seventh, and the word murders signifying the higher part of that sin, actual bloodiness or killing, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to signify that which is the degree next to actual murder, and so note wicked machinations, or conspiracies against the life of any man; and that not only from the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked, but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vafricies, machinatio, stratagema) is rendered, Psal. 139. which is in other places rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conatus, machinatio, Jer. 23. 20. and 30. 20. and so the ordinary Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 31. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Chron. 26. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zach. 7. 10. Thus Gen. 6. 5. with the wickedness of man which was great on the earth, and for which the flood came, (by which is to be understood that violence mentioned v. 11. and 13. and that blood-guiltiness, which is particularly forbidden the sons of Noah after the flood, Gen. 9 6. and hedged in with a ceremonial ordinance, v. 4.) is joined the imagination of the thoughts of his heart, which was only evil continually, no doubt meaning these wicked bloody machinations; and so 1 Mac. 2. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heathen Tyrants bloody machination against God's people. Thus Luke 6. 8. Christ knowing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (where that it signifies not their secret reasonings of thoughts, appears by the parallel in Mat. 10. 12. where they openly ask him the question, Is it lawful, etc.) it must therefore note their treacherous designs against him, to which this question was subservient, that they might accuse him. And Luke 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the several designs and machinations of men, which lying hid in their hearts, are by the means there mentioned, the coming of Christ, brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of their hearts, and so revealed. And thus Phil. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmurings, and both of them together looked on as ●ins, that would much blemish the Christian profession among the enemies thereof, but above all, the use of the word in this sense is most commodiously appliable to 1 Tim. 2. 8. where he commands all that pray in every place, to do it, lifting up pure hands, without wrath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where sure as wrath signifies bloudy-mindednesse, malice, etc. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the contriving of that, the desire of which was contained in the former word, according to that of Isa. 1. where the hands being full of blood, that is, their bloody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are the things that so blemish their prayers, and make them odious in God's sight. 'Tis indeed in S. Mar. c. 7. 21. only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there the order of the sins according to the Decalogue is not observed, and many more are named then here; but because in this place the order is more exact in all the other, it must be so in all probability in this also, and if the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rightly observed in the other places, especially in that to Timothy, then sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify such wicked or evil machinations, and not ordinary evil thoughts. Thus doth the word seem to be used in the Epistle of Clemens Romanus to the Corinthians p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The machinations (meaning thereby seditions and factions) which they were guilty of, or which they are said to have committed, or acted, which concludes the word to signify somewhat beyond thought. Of this word see more, Rom. 14. Note a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Woman of Canaan] This woman of Canaan is Mar. 7. 26. called a Syrophoenician, that is, as the Context here shows, a Phoenician of Tyre or Sidon, for in those maritime coasts Christ now was, v. 20. This borders upon Syria, as we see in Pliny, Nat. hist. l. 5. c. 12. Qui subtiliùs dividunt, circumfundi Syriâ Phoenicen volunt, esse enim primùm oram maritimam Syriae ab Arabia,— deinde Phoenicen, (as 
* De Ass● l. 4.  Budaeus out of an ancient copy hath restored that place) they that divide more subtly affirm Phoenicia to be bounded by Syria, for that there is first the sea-coast of Syria toward Arabia, than Phoenicia, etc. And so 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 117.  Dionysius having resolved of Syria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it creeps close upon the Sea, adds that all the Inhabitants are not of one name, but severally called, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Those that are on the continent are called Syrians, but those which are near the Sea, have the surname of Phoenicians, that is are called Syrophoenicians, not after the account, wherein the Lybophoenicians are in 
* Dec. 111. l. 1.  Livy, mistum Afris Punicum genus, a sort of Phoenicians mingled with the Africans, but only as bordering upon Syria, or in 
* See Eustathius on Dionysius p. 116. 2.  some accounts, part of it, for so they that divide Syria into five parts, name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phoenicia by the sea shore, for one, and 
* Ibid.  Eustathius speaking of that Syria, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is Phoenicia, etc. Now Phoenicia and Canaan are the same region (and the learned 
* De Colon. Phoen. l. 1. c. 1.  Bocharts' conjecture is very ingenious, that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lightly changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Anac, which we know were in Canaan, Num. 13. 33.) & to the land of Canaan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 16. 35. is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenicia: And so Shaul Exod 4. 15. is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaul of the Phoenician; but Gen. 46. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of a Canaanitesse woman. So when their situation is set down, Numb. 13. 29. 'tis said expressly, the Canaanites dwell by the Sea, and that assures us of their inhabiting Phoenicia. And therefore as the Phoenicians were famous for Merchandise, and cunning, and subtlety therein, 
(
* Hens. Odyss. l. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
the Phoenicians are famous Merchants, etc. and  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
a cunning Phoenician merchant, and  

* Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 117.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were the first 〈◊〉 ●ventured on navigation, and the first that invente● merchandise by Sea, and from them Eustathius, 
In Dionys. p. 65  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Phoenicians were merchandizers, traffiquers, and great navigators) so we have it observed of Canaan in the Scripture; Thus Hos. 12. 7. 'tis said of Ephraim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is Canaan, (we from the Chaldee render it, a merchant) the balances of deceit are in his hand, etc. such it seems the Canaanites were to a Proverb. And so of Tyre, Isai. 23. 8. whose merchants are Princes, whose traffiquers are the honourable of the earth. And that which is said by the Heathens of the original of letters and literature, confirmeth the same. It was brought, say they, by Cadmus from the Phoenicians, these Phoenicians of Tyre (as 
* In Dionys. p. 65  Eustathius saith of Hercules, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Phoenician, that is, the Tyrian) for Cadmus was a Tyrian, 
* In Concil. Dear:  and therefore as by Lucian he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrophoenician merchant, so elsewhere he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmus' the Islander, as being of this Island Tyre. From this Tyrian or Phoenician, say they, was learning brought to the Greeks, that is, from the Hebrews the Inhabitants of Canaan, according to that of 
* In Pr●oem.  Laertius, that Philosophy was said to have had its beginning from Barbarians, and of Clemens and the Fathers, that the Greeks 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ciem. Alex.  stole all they had from the Jews. This same woman is by S. Mark called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Grecian, either in respect of her religion, that she was not of the Jewish profession, or else as all that were not Hebrews were called Greeks, and as the Greeks call all other nations Barbarians, and as the Turks call several nations Frankes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Send her away] The Disciples speaking to Christ to dismiss her seemeth not here to mean, that he should send her away without doing what she desired, send her away empty, but that he should satisfy her request, and so dispatch, or dismiss her (as when a Master bids the servant dismiss the poor body, his meaning is, that he should give him his dole) this sense accords with Christ's answer, which is, that he is not sent save to the house of Israel, v. 24. in opposition to this Canaanitish woman, which was not such, and v. 26. It is not good to take the children's bread and ●ast it to dogs, which objection of Christ's is a reason, why he should not presently cure the Woman's child, not why he should cure it, and so argues the sense of the Disciples (who sure desire him to do, that which he did not seem to intend to do) to be, that he should grant, not that he should deny her.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Truth] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here a sign of beseeching, not only of assenting, as Phil. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I beseech thee brother, let me, etc. Rev. 22. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come Lord I pray thee. This use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a form of exhorting or praying, Numb. 12. 13. heal her now, O Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech thee. So Gen. 19 7, 8. and 18. 30, 32. and so in the word Hosanna. So in Euripides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 Magdala] What the Greek here reads Magdala, the Syriack reads Magedu, the vulgar Latin, Magedan, and the ancient Greek and Latin MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magadan, which makes it probable, that this coast of Magdala, is all one with the valley of Mageddon, or Megiddo, which belongs to the tribe of Manasses, Jos. 17. 11. Jud. 1. 27. where Josias was slain, 2 Kings 23. 29. by Pharaoh Neco. For to this belongs the narration of that story in Herodotus, l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neco fought on foot with the Syrians (that is, the Hebrews) in Magdol, and had the victory, and, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After the fight took Cadytis (that is, saith Jos. Scaliger, Cadish) which was a great city of Syria.    

CHAP. XVI.  
1. THe Pharisees also with the Sadducees came, and tempting, desired him that he would show them a sign from heaven.]  
Paraphrase 1. Not being satisfied with his former answer of the sign of Ionas c. 12. 39 they again require some farther sign from him, to testify that the God of heaven hath sent him.  
2. He answered and said unto them, When it is evening, ye say, It will be fair weather, for the sky is red.  
3. And in the morning, It will be foul weather to day, for the sky is red and lowering. O [ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times?]  
Paraphrase 3. Ye hypocrites ye have skill enough to expound and interpret the appearances of the sky, and can prognosticate what kind of weather it will be, by what at the present ye observe in the colour of the clouds, And when my preaching in these words, [Repent, for the kingdom of God is at hand] and my adding miracles of all sorts to enforce belief on you, do not yet work on you, Is it not strange that you cannot discern what is coming upon you? Can there be any more certain prognostic of approaching destruction then this? and are not you much more nearly concerned herein, then in rain or fair weather ye can be? Why should not your sagacity in other things extend to this also?  
4. A wicked and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Ionas. And he left them and departed.]  
Paraphrase 4. 'Tis an argument of great perverseness and falseness in you, that when so many miracles have been wrought, and repentance so long preached among you, ye now require a sign from heaven, to evidence that I am a true prophet, This ye would never do, if ye were not bend against all reformation. And since ye are so, All that I shall farther add, is to put you in mind of Jonas' preaching to Nineuch, and to assure you, that if ye do not now repent, ye shall suddenly be destroyed. And having said this he departed from them.  
5. And when his disciples were come to the other side, they had forgotten to take bread.  
6. Then Jesus said unto them, [
* Look, and take heed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Take heed and beware of the leaven of the Pharisees, and of the note a Sadducees.]  
Paraphrase 6. Take special heed of the Pharisees and Sadducees, a sour and a proud sort of people, and so not fitter compared to any thing then to a piece of sour dough, that diffuseth itself to the whole lump of bread, with which 'tis mixed, as their disposition doth to all their sect.  
7. And they reasoned among themselves, saying, It is because we have taken no bread.]  
Paraphrase 7. And they understood not his meaning, but from the mention of leaven, grossly conceited that the occasion of his speech was, because they had forgotten to bring bread along with them.  
8. Which when Jesus perceived, he said unto them, [O ye of little faith, why reason ye among yourselves, because ye have brought no bread?]  
Paraphrase 8. What a piece of infidelity is this, thus to apply my speech to the want of bread?  
9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?  
Paraphrase 9 Will you never lay to heart, or consider? Have you so soon forgot how easily I am able to relieve your want of bread? Ye have had two competent evidences of this very lately afforded you, five thousand men fed with five loaves, and yet twelve baskets of fragments to spare after they were satisfied.  
10. Neither the seven loaves of the four thousand, and 〈◊〉 many note b baskets ye took up?]  
Paraphrase 10. And so four thousand fed with seven loaves, and seven baskets of fragments remaining.  
11. How is it that you do not understand, that I spoke it not to you concerning bread, that ye should] beware of the leaven of the Pharisees and of the Sadducees?  
Paraphrase 11. How then could ye be guilty of so gross an infidelity, as to think me still unable to provide necessaries for myself and you, and consequently to speak of bread when I bid you  
12. Then understood they how that he bade them not beware of the leave● of bread: but of the doctrine of the Pharisees and of the Sadducees.  
Paraphrase 12. Then they understood their mistake, how that he had not spoken of bread, or leaven literally, but that he foretold them what kind of people all the Pharisees and Sadducees were, and all that were leavened or taught, or received infusions from them, viz. that all the whole tribe of them were a sort of hypocrites, Luke 12. 1. who pretended much piety and love of the truth, and so enquired after signs from heaven v. 1. but were indeed most perversely and maliciously bend against Christ, and his doctrine, and would prove the most virulent persecutors both of him and them, c. 10. 17.  
13. When Jesus came into the coasts of note c Caesarea Philippi, he asked his disciples, saying, Whom do men say that I note d the son of man, am?]  
Paraphrase 13. And being on his way, (Mar. 8. 27.) to Caesarea Philippi, he asked his Disciples, What opinion have the multitude Lu. 9 18. of me? do they take me for an ordinary man? or a Prophet, or what else?  
14. And they said, Some say that thou art John the Baptist, some Elias, and others [Jeremias, or one of the prophets.]  
Paraphrase 14. Some old Prophet of the old Testament, either risen from the dead (as 'tis clear they expected Elias should come again) or else that the soul of one of them was by way of transmigration (which the Pharisees had borrowed from the Pythagoreans) come into his body. See note on Joh. 9 a.  
15. He saith unto them, But whom say ye that I am?  
16. And Simon Peter answered and said, Thou art the Christ, the] son of the living God.  
Paraphrase 16. To this question Simon Peter particularly rendered an answer, Thou art the Messias, even the  
17. And Jesus answered and said unto him, Blessed art thou Simon Bar-Jonah, for [note e flesh and blood hath not revealed it unto thee, but my father which is in heaven.  
Paraphrase 17. This faith of thine is not built upon humane testimony, but upon the miracles, and doctrines, which thou hast heard and seen, which are the testimonies of God himself, whereby he hath testified of me to thee, and such as thou art, Mat. 11. 25. See note on c. 15. d.  
18. And I say also unto thee, that thou art Peter, and upon this note f rock I will build my church, and the gates of note g 
* Hades.  hell shall not prevail against it.]  
Paraphrase 18. And seeing thou hast so freely confessed me before men, I will also confess thee, Thou art, etc. that is, The name by which thou art styled and known by me is that which signifies a stone or rock, and such shalt thou be in the building of the Church, which accordingly shall be so built on thee, founded in thee, that the power of death or the grave shall not get victory over it; the Christian Church, now to be planted, shall never be destroyed.  
19 And I will give unto thee the note h keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt lose on earth shall be loosed in heaven.]  
Paraphrase 19 And I will give thee (as afterwards to all the twelve c. 18. 18. and more distinctly Joh. 20. 23.) the keys of the gate of this court or kingdom, the Church, of which every one of you is to be the steward (as the keys of the court were given to Eliakim Isa. 22. 22. in token of his being steward of the house, to admit and exclude whom he pleased) that is, both power and ensign of power, Apoc. 3. 7. to exercise censures, and by them to exclude men in case of their impenitence, either by laying some restraints on them in the Church, or to turn them out of the gates of this city, and upon repentance to receive them into the Church again. And what you do here, as you ought to do, shall be valid in heaven.  
20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.  
21. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day.]  
Paraphrase 20, 21. The disciples knowing that he was the Messias, and having told him so, v. 16. he commands that this be not publicly disclosed (till after his resurrection, at which time in his wisdom he thought it most seasonable) telling them that it was necessary that Christ should be put to death, by the instance of the Jewish Sanhedrim. See note on chap. 8. b.  
22. Then Peter took him, and began to rebuke him, saying [note i Be it far from thee,] Lord, this shall not be unto thee.  
Paraphrase 22. God forbid, or avert this from thee, or as the Syriack reads, be propitious to thyself, Lord.  
23. But he turned, and said to Peter, Get thee behind me note k Satan, thou art [an offence unto me,] for thou savourest not the things that be of God, but those that be of men.  
Paraphrase 23. a snare or stumbling block, moving me to that which were a sin, if I should yield to it, and contrary to the will, course, and commandment of God my Father. See note on chap. 11. c.  
24. Then said Jesus unto his disciples, [If any man will come after me, let him note l deny himself, and take up his cross, and follow me.  
25. For whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it.]  
Paraphrase 24, 25. And not only I, but all that have a mind to be my Disciples and followers (as you profess to be) must deny their own humane will of sparing themselves, indulging and favouring themselves, and in preparation of mind take up that cross, and indeed when I am gone, the same afflictions which befall me, shall pursue them. But yet of this state of theirs this will be observable, that perseverance in the faith will be the only way to relieve and rescue them out of their pressures; for they that by persecutions shall be brought to apostatise and join with the Jews, shall with them be certainly destroyed in that great slaughter of them, and he that shall hold out, and venture the utmost for the confession of the truth, shall be most likely to be delivered, when they are destroyed (unless when his suffering death is more behooveful, as mine is now, and then he shall, for that enduring, be raised again to an endless life,) see c. 10. 22. note h. and 2 Pet. 1. 16.  
26. For what is a man profited, if he shall gain the whole world, and note m lose his own soul? Or what shall a man give in exchange for his soul?]  
Paraphrase 26. Nay if by denying me a man should gain some advantage at the present, what a pitiful bargain would he make of it, although he should gain the whole world, as long as life, (v. 25.) especially eternal life were lost by it? And what price is there imaginable to buy that back again if it be lost, or what is there that a man would not willingly give for it?  
27. For the son of man shall come in the note n glory of his father with his angels; and then he shall reward every man according to his works.]  
Paraphrase 27. For there shall be a solemn visitation among the Jews, a time of judgement on them (see note m.) wherein there shall be a visible discrimination between those which cleave fast to Christ, and those which do not, and so likewise on all mankind either in particular visitation upon kingdoms, or at the day of doom.  
28. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the son of man note o coming in his kingdom.  
Paraphrase 28. And of this coming of mine against my enemies, and to the relieving of them that adhere to me, I tell you assuredly, that some that are here present, John by name, shall live to see it, that is, that he shall not die till that remarkable coming of Christ in judgement upon his crucifyers, the visible destruction of the Jewish state.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6 Leaven of the saducees] That which is here the leaven of the Pharisees, and saducees, the infusions of these upon all their followers, is Mar. ●. 15. the leaven of the Pharisees, and of Herod. And the reason may be, either because some of the Sadducees were also Herodians, adhered to Herod's party, that is, to the Roman government (see Note on c. 22. b.) whereas generally the Pharisees were on the other side, took Caesar for an usurper; Or else because Christ mentioned all three, the leaven of the Pharisees, and of the Sadducees, and of Herod also, each of them designing ill against Christ, and his Apostles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Baskets] That which is here rendered baskets is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word used before v. 9 and in the relation of the story, to which that refers, Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retained in all the three Evangelists) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is retained also in the other story (to which this passage refers) Mat. 15. 37. and Mar. 8. 8. from whence 'tis probable that these two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were vessels of several quantities, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much the bigger; so large that Saul was let down in one, Act. 9 25. but what the bigness was, or how they differed, will not perhaps be worth the pains of enquiry, and however the word basket (being not a note of a limited measure or quantity, but only of the kind of the vessel) may well enough be retained in both places,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Caesarea Philippi] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here set to signify that city where Philip the Evangelist dwelled; Act. 21. 8. The style is of another Origination, for Euseb. Chron. l. 1. p. 43. saith that Philip the Tetrarch, Herod's brother, built many houses in the city Paneas, and having so enlarged it, gave it a new name, Caesarea Philippi, the first part in honour of the Emperor, the second of himself. And to the same purpose Josephus also. Whereas that other Caesarea simply so called, without any addition, in the Acts, was built by Herod, and was in Syria, formerly called Stratonis turris; of that see Aerodius Pandect. rer. Jud. l. 5. tit. 21. c. 7. where he relates the contention between the Jews and the Syrians before Nero for this city, the Jews said it was a city of Judaea, because built by Herod, and by him Jew's planted there; the Syrians that it was in Syria, and that Herod did not found, but only enlarge it, and gave it a new name, and that he built it not for the Jews, because he set up images in the Temple, which are not allowed by the Jews. Whereupon the Emperor adjudged it to the Syrians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Son of man] That the son of man is a title of Christ peculiarly (though the most humble title, and of least eminence, belonging to his state of exinanition,) hath been before said, note on c. 12. a. And so here it is set to signify Christ in that humble guise, as a man, or according to his humanity. Where the setting of the words in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; doth somewhat incline to read them separately, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I the Son of man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I am? (and then in a new interrogation, or as the top of the former) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the son of man? thus Who do they say that I am? d●e they say that I am the son of man? But the ordinary reading agrees better with the context or question following, where, if Christ had first mentioned that phrase as the title of the Messias, and thereby so much as by intimation called himself the Messias, he could not probably have asked them, v. 15. Who say ye that I am? The meaning then of the whole is this, I that have done such miracles on one side, and so am the son of man by way of eminence, somewhat above other men, and yet live in so mean a humane condition on the other side, and have called myself by no other name among you, pretended to no other title, but that of the son of man, Who am I taken to be? In the other Gospels of Mark 8. 27. and Lu. 9 18. 'tis only thus, Who do men say, or who say the people that I am?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Flesh and blood] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is an Hebrew phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying no more than a mere man here upon the earth, one that hath ascended no higher than the common state of men. Thus 'tis ordinary in the Jewish Writers; Take one example for all, in Gemara Babyl. ad Cod. Berachoth, where a parable of a rich man (the first draught as it were, and monogramme of that which is enlarged, and filled up with lively colours by our Saviour, Lu. 16. 19) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable of a King of flesh and blood, that is, of a humane mortal King here on earth. Thus 1 Cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flesh and blood cannot inherit the kingdom of God, that is, these corruptible, gross, earthy bodies of ours, till they be refined. So Eph. 6. 12. our wrestling is not against flesh and blood, that is, against ordinary humane enemies, but, as it follows, against the most powerful enemies, etc. and so here, when Christ tells Peter that that confession of his, That Christ is the Son of God, was not founded on any humane testimony, nor on the votes and wishes of men, which were not much likely to be gratified by this doctrine, but on that stronger of God himself. And so, when S. Paul mentions his call to Apostleship immediately from heaven, Act. 13. 2. he adds Gal. 1. 16. that he applied not himself to flesh and blood, that is, to any men, to receive mission or commission of Apostleship from them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Rock] The name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a stone here, such an one as for the firmness and validity is fit to bear the greater stress and weight in the building, is applicable to the person of S. Peter in respect of the Church. He was the Apostle of the circumcision, as Christ himself was. He was already a very considerable Disciple, joined ordinarily with Jam●s and John in the participation of some favours, which others enjoyed not, (though in Christ's favour John enjoyed the first place, Joh. 13. 25.) be twice made confession, with greatest boldness, of Christ's being the Messias, and son of God, Joh. 6. 19 and here. And after the Resurrection of Christ, he had among the twelve the honour of his first appearing, 1 Cor. 15. 5. and proportionably was first of all to preach, and make known to the Jews, (but so as not to exclude the Heathens) the truth of that which he here professed, viz. that Jesus is the Christ. In this respect it is here told him, that he should be a stone, by way of excellence (for amongst the Hebrews all the Levites were in a common notion of this phrase called stones of the Temple) such as (next the cornerstone) may also be called the first stone in building the Church of Christ, (which when 'twas once built, should never be destroyed again) and that he should have a power of governing, signified by the keys, v. 19 yet so as that other Disciples are to be looked on as foundation-stones also, Ephes. 2. 20. Revel. 21. 14. (see note on c. 10. b.) as they are called, after the erecting of it, columns and pillars, Gal. 2. 9 that is, principal supporters of the Church built, and principal ingredients in the building, and so also endowed with the power of governing, of binding and losing, c. 18. 18. remitting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him. So that the application of this whole speech to S. Peter's person, doth not either immediately import, or by necessary or probable consequence infer any Ecumenical pastoral power in him (much less in any other person, by claim of succession from him) over other Apostles and their plantations, that is, the Universal Church of Christ, but only a reverence due to him, who was so excellent and principal an instrument in the first erecting of the Church, and, in proportion also, to his Successors in each Church by him planted, as far as they should walk in his steps. And for any other privileges of particular See or Bishop, upon claim of succession from him, they cannot appear to belong to any one or more, above all others, by the force of this Text.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Hell] Hades here (according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned, note on c. 11. i) signifies death, or grave, or destruction, and by consequence Satan also, who hath the power of these. Then for gates, they may signify first power, force, strength, which consists in arms or weapons, which were usually kept over the Gates of the cities. Secondly counsel, contrivance, stratagems, policy, because they were wont to sit in counsel in the Gates. Thirdly worldly authority borrowed by Satan from his instruments, the heathen powers of the world, because judgement was wont to be exercised in the Gates: and so these three (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Macarius his style) being put together will conclude, that 'tis not all the power and strength, wisdom and policy, authority and Empire in the world, no not death or grave (which are proverbially irresistible Cant. 8. 6.) nor Satan himself that shall be able to destroy this fabric now to be erected by Christ and his Apostles in the hearts of men, though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed. Now that all this shall not prevail against the Church, may be understood either as the Church signifies particular persons (beleivers, true faithful Christians) of which the Church consists, or as it signifies the whole congregation and society of men: As the Church signifies the persons, so the phrase imports, that though Christians shall die, yet Death shall have no dominion over them, Christ shall break open those bars, and rescue them by his resurrection from the power of the grave; As it refers to the Church in complexo, that is, to the whole congregation of Christian professors, so it signifies a promise of Christ, that it shall never be destroyed so as to perish totally, irrecoverably, but whatsoever change it undergoes in the world, it shall again lift up the head, and have as it were its resurrection; which promise is performed, if, as it decays or perishes in one branch or part, it receive and flourish in another.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Keys of the kingdom] What is here meant by the keys is best discernible by Isai. 22. where God foretells Eliakim v. 20. the son of Helkiah, that he will call him, and clothe him with the robe of Shebna (which was over the household v. 15.) and strengthen him with his girdle, and commit his government into his hand, and lay the key of the house of David upon his shoulder, and he shall open, and none shall shut, and shut, and none shall open, By which is noted the bestowing on him the power of administering, and ruling the whole family, or house of the King, so as to entertain and admit into it, and in like manner to exclude out of it, whom he would. And accordingly this being by Christ accommodated to the Church, notes the power of Governing in it. This primarily, and independently belongs to Christ, the holy and true, which hath the key of David, Apoc. 3. 7. where a difference must be observed betwixt the Key of David, and the Keys of the house of David: Keys are an ensign of power, but that power is not all of one kind, it is greater, or less, principal and independent, or inferior and derivative, and the several Keys are emblems of these severals. David we know was a King, and independent from any on earth, and consequently the Key of David notes an independent supreme power, and that applied to the Church, belongs only to Christ, in that prophetic expression Apoc. 3. 7. But the Keys of the house of David notes an inferior power, that of a steward in David's family, which being perfectly subordinate to him, hath yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the administration of the affairs of his family entrusted to him. Now Christ is the Original, and prime fountain of all power over the whole Church, that spiritual kingdom of David, as to whom was given by the Father all power in heaven and earth, particularly that of losing, or remitting sin on earth, Mat. 9 6. And this is by Christ here communicated to his Apostles, and their Successors the Bishops in the Church as so many several Stewards. Hence is that of S. Chrysoft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. That the Bishops are those faithful servants in the parable, whom the Lord sets over his household, that is literally Stewards. And so this agrees perfectly with the promise of Christ, c. 19 of the Apostles sitting on twelve thrones, where the power of judging and governing in the Church, set answerable to that of the Phylarchae or chief of the tribes, which was, among the Jews, next unto the Regal, is directly that of the oeconomus, or ruler of the King's household, which is here, as in Isaiah, noted by the keys. And this power being here promised by Christ to be conferred on Peter, a single person, so that whatever he bound, or loosed, was bound, and loosed by Christ's affirmation, is by force of the words c. 18. 18. (before the keys were given) whatsoever ye shall bind, and ye shall lose, and by the form of conferring it actually, Joh. 20. 23. he breathed on them, and saith unto them, Receive the holy Ghost, whosesoever sins ye remit they are remitted, etc. actually, and equally instated on every of the Apostles, and accordingly the fiery tongues descended, and sat upon every one of them. And so when Cephas in respect of this authority is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stone, on which as on a foundation-stone, built on Christ the head of the corner, this holy city, that comes down from heaven, the new Jerusalem, the Church of Christ is built, 'tis also apparent that all, and every the Apostles have the same title bestowed upon them, Revel. 21. 14. where the wall of the city hath twelve foundations, and upon them twelve names of the twelve Apostles, of which every one in respect of this power and dignity in the Church is particularly compared to a precious stone v. 18. And when the wall of that city, the Church, exactly meted, is found to be 144 cubits, that is, twelve times twelve, 'tis clear that an equal portion▪ or province is assigned to each of them. To which purpose is that of Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it were said to Peter alone I will give unto thee the keys, yet they were given to all the Apostles. And Cyprian, Ep. 27. Dominus noster Episcopi honorem & Ecclesiae suae rationem disponens in Evangelio loquitur & dicit Petro, Ego tibi dico, quia tu es Petrus, & tibi dabo claves, & quae ligaveris, &c: Ind per temporum, & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem gubernetur. Our Lord Christ providing for the honour of the Bishop, and the disposition of his Church, speaks in the Gospel, and saith to Peter, I say unto thee, that thou art Peter, and I will give thee the keys, and what thou shalt bind etc. From thence by vicissitudes of times and successions the ordination of Bishops, and the disposition of the Church doth flow, so that the Church is built on Bishops, and every act of the Church is governed by them. And before him Irenaeus, l. 5. c. 20. the Apostles delivered the Churches to the Bishops. And many the like testimonies. So Tertullian de Praescr. c. 32. Sicut Smyrnaeorum Ecclesia Polycarpum à Johanne collocatum refert, utique & caeterae exhibent, quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent. As the Church of Smyrna had Polycarp placed Bishop there by John, so the other Churches are able to show those, whom they have constituted Bishops by the Apostles, the children, as it were, of the Apostles, who are propagated by them. So S. Athanasius of the office of Bishop, that it is one of the things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Christ hath form by the Apostles, in his Ep. to Dracontius. And S. Basil the Great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopacy is the Apostolical precedence, or authority over others. And S. Ambrose, Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes. All Bishops (that is the notation of Sacerdotes there, such as he then was) received in S. Peter the keys of the kingdom of heaven, de dign. sacerd. c. 6. And Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that according, or answerably to Peter, are vouchsafed the honour or grace of Episcopacy, have power to bind and lose. And generally all the ancient Writers to this purpose, even S. Jerome himself in Psal. 45. Quia Apostoli à mundo recesserunt, habes pro illis Episcopos filios, because the Apostles have departed from the world, ye have their sons the Bishops instead of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Be it far] This form of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the Hebrews, who use it to express the Latin, absit, that is, amoliri malum aliquod, to signify our desire that such a thing may not come to pass. So in the Hierusalem-Targum on Gen. 49. 22. Parce tibi Josephe, ut nè conjicias oculos, that is, God forbid thou shouldest cast thine eyes, and on Num. 31. 50. Parce nobis Moses Doctor noster, nè unus aspexit, God forbid that any of us should have looked. See Buxtorf. Chald. Dict. rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23 Satan] The title of Satan here signifies according to the use of the Hebrew phrase, 2 Sam. 19 22. where David rejecting the counsel, of Abishai, saith, Why art thou to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Satanam, for an adversary, that is, Why dost thou give me this evil pernicious counsel, and so suppliest the true enemies, or even the Devil's place to me?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Deny himself] Denying himself is renouncing all interest, relations, engagements of his own, when they come in balance or competition with Christ. Thus saith Porphyry of the Gymnosophists among the Indians, that there were two sorts of them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divines, by families, and the Samanaei, which were chosen; and of these, whensoever any had once taken the stole upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. p. 58, 59 he never thought of any return to wife, to children, or at all to himself again.  
V. 26. Lose] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a mulct inflicted on one, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not thought very fitly to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul, as the Accusative case governed by it, but rather to stand as a Passive, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so not only to belong to the final fatal loss, or damnation of the soul, but also to any loss, or damage that belongs to it here, as deprivation of grace, nay guilt of sin, etc. so Munster's Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive damage in his soul. Yet may it be read with an Accusative case following the Verb as in that place of Agathias in the speech of Phartazes to the Colchians, 
l. 3. p. 82.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What if we gain all Persia, and lose our lives, or, our souls? a place almost parallel to this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Glory] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance of God, or, special presence, which is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, consists generally in the appearance of his guard, the Angels that wait on him, as when Jacob sees the vision of Angels, he concludes, Surely the Lord is in this place. And accordingly here, Christ coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the glory of his father, is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his Angels. See Note on c. 3. k.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Coming in his kingdom] the nearness of this to the story of Christ's Transfiguration, makes it probable to many, that this coming of Christ is that Transfiguration of his, but that cannot be, because the 27th ver. of the son of man's coming in his glory with his Angels to reward, etc. (to which this verse clearly connects) cannot be applied to that; And there is another place, Joh. 21. 23. (which may help to the understanding of this) which speaks of a real coming, and one principal person (agreeable to what is here said of some standing here) that should tarry, or not die, till that coming of his. And that surely was fulfilled in John's seeing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or famous destruction of the Jews, which was to fall in that generation, Mat. 24. that is. in the life-time of some there present, and is called the kingdom of God, and the coming of Christ, and by consequence here most probably the son of man's coming in his kingdom, (see the Notes on Mat. 3. 2. c. and ch. 24. 3. b.) that is, his coming in the exercise of his Kingly office, to work vengeance on his enemies, and discriminate the faithful beleivers from them. And because the way for God to be present in one place more than another (as to the presence of a Glorious appearance or vision) is by the presence or satellitium of Angels, and because the appearing of them is called Schechina or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, and again because these Angels are his officers, and employed in his service to punish (as when the Angel smites with pestilence, or discomfits the enemies armies, destroys the murmurers, and the firstborn of Egypt, and is accordingly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer, Heb. 11. 28. and the like) therefore this coming of his is said to be in the glory of his father, with his holy angels, v. 27. as Judas 14. The Lord cometh with his holy myriads, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, with his hosts of Angels, to execute etc. which it seems was an ancient form of speech there cited from the book of Enock by God's coming with his Angels, to signify his taking vengeance on sinners.    

CHAP. XVII.  
1. AND after six days Jesus taketh [Peter, and James, and John his brother, and bringeth them up into an high mountain apart.]  
Paraphrase 1. Those three of his Disciples, which had many singular favours afforded them above the rest of the twelve, Peter, and the two sons of Zebedee, and leaving all the rest behind, bringeth them up into an high mountain.  
2. And was [transfigured] before them, and his face did shine as the sun, and his raiment was white as the light.  
Paraphrase 2. changed into another form, or manner of appearance (expressed in the following words, his countenance shined &c.)  
3. And behold there appeared unto them Moses and Elias, talking with him.  
4. Then answered Peter and said unto Jesus, Lord, It is good for us to be here: If thou wilt, let us make here three tabernacles, one for thee,] and one for Moses, and one for Elias.  
Paraphrase 4. Then Peter said to Jesus, Lord let us abide here, and not consort any more with those beneath us: and to that end build three booths, one for thee and us.  
5. While he yet spoke, behold a bright cloud overshadowed them, and behold a voice out of the cloud, which said, This is my beloved son, in whom I am well pleased, [hear ye him.]  
Paraphrase 5. Whatsoever he shall teach, is that which you are to receive as my good pleasure, before any either of the law or prophets, Moses or Elias then appearing, according to that prediction of Moses himself, Deut. 18. 15. Him shall ye hear.  
6. And when the disciples heard it, they fell on their face, and were sore afraid.]  
Paraphrase 6. And when Peter, and James, and John heard that voice from heaven, they were amazed and astonished for fear, and fell down prostrate.  
7. And Jesus came and touched them, and said, Arise, and be not afraid.  
8. And when they had lift up their eyes, they saw no man save Jesus only.  
9 And as they came down from the mountain, Jesus charged them, saying, [Tell the vision to no man,] until the son of man be risen from the dead.  
Paraphrase 9 Tell not that which you have now seen, and heard, to any man, no not to the rest of your fellow-disciples, (see note on c. 8. b.)  
10. And his disciples asked him, saying, Why then say the Scribes that note a Elias must first come?]  
Paraphrase 10. And upon the contemplation of what here they had seen, and heard, these three disciples asked him saying, If this be true that was said by Moses and Elias in the mount concerning the approach of the great and dreadful day for the destroying of God's enemies, and rescuing his faithful servants, Then what is the meaning of that which the Doctors generally teach, that Elias must come before that great and dreadful day of the Lord, and the rising of the sun of righteousness with healing in his wings, to them that fear God's name? Mal. 4. 2, 5.  
11. And Jesus answered and said unto them, [Elias truly 
* cometh first and shall rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall first come and note b restore all things.]  
Paraphrase 11. 'Tis truly observed by them from Malachi that Elias is first to come, and to do his office of restoring and returning the Jews to repentance (see Mar. 9 12.) to preach repentance, and so prepare for this famous coming.  
12. But I say unto you that Elias is come already, and they 
† acknowled'gd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knew him not, but have done unto him whatsoever they listed, likewise also shall the son of man suffer of them.]  
Paraphrase 12. But I say unto you that it is another person that is prophesied of under the name of Elias, which cometh, and that person is come and gone already, but not acknowledged, by the principal men of the Jews, but despised by them, and put to death by Herod, and so Christ himself shall also be, before this great day that now ye hear of.  
13. Then the Disciples understood that he spoke to them of John the Baptist.  
14. And when they were come to the multitudes, there came unto him a certain man, kneeling down to him and saying,  
15. Lord have mercy on my son, for [he is note c lunatic, and sore vexed, for ofttimes he falleth into the fire, and oft into the water.]  
Paraphrase 15. the changes of the moon have such a power on him, that at such times the devil v. 18. or water, whichsoever is next.  
16. And I brought him to [thy disciples,] and they could not cure him.  
Paraphrase 16. those disciples of thine that stayed beneath when thou wert retired.  
17. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.  
Paraphrase 17. Upon this Jesus rebuked those disciples, accused them of infidelity and perverseness, that when he had been with them so long, given them power to heal diseases, and cast out devils, and in some cases prescribed prayer and fasting, v. 21. as the means of doing it, they now neglected that means, and so were not able to cast out this devil, this impotency of theirs therefore was very culpable, and so here charged upon them by Christ, and having done, he calls for the lunatic to be brought to him.  
18. And Jesus rebuked the devil, and he departed out of him;] and the child was cured from that very hour.  
Paraphrase 18. And when he came, Jesus commanded, and child that evil spirit that brought that disease upon him; and the devil and the disease departed from him together.  
19 Then came the Disciples to Jesus apart, and said, Why could not we cast him out?  
20. And Jesus said unto them, because of your unbelief: for verily I say unto you, [If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible to you.]  
Paraphrase 20. I have given you the power of doing all miracles, and directed you to the means, which ye are to use, in the doing them, and if you did sincerely believe, though in never so weak a degree, the things that I have said to you, and obeyed and practised accordingly, ye should by me be enabled to do any thing, that is most impossible among men, as even to remove a mountain out of the place by speaking to it, (which is literally affirmed to have been done by the gift of miracles) or any thing else, as strange, and as difficult as that.  
21. 
* But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Howbeit this kind goeth not out but by prayer and fasting.]  
Paraphrase 21. Now that which ye failed in was this, that ye used not fasting and prayer to this purpose, for that is the method that must be used to the ejecting of, this sort of diseases, and of devils, viz. great intention of devotion joined with faith, and if that be not used, it will not go out, and your not using that means, was a want of faith in you, v. 20.  
22. And while they abode in Galilee, [Jesus said unto them, the son of man shall be note d 
† delivered up.  betrayed into the hands of men,  
23. And they shall kill him, and the third day he shall be raised again.] And they were exceeding sorry.  
Paraphrase 22, 23. Jesus kept himself as private as he could, Mar. 9 30. telling his disciples the reason of his doing so, because having done so many miracles among them, and wrought so little effect upon them, as that he foresaw he should soon be put to death by them, he thought it not yet seasonable to do any more, till by the addition of his resurrection from death, he should be more likely to be received and believed on by them. (See note on c. 8. b.)  
24. And when they were come to Capernaum; they that received [
* the half shekels, or, double drachmas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note e tribute money] came to Peter, and said, Doth not your master pay tribute?  
Paraphrase 24. The tribute that every Jew yearly paid to the Temple, to the value of fifteen pence.  
25. He saith, Yes. And when they were come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the Kings of the earth take custom or tribute? of their note f own children, or of 
* others childs.  strangers?]  
Paraphrase 25. And when they were retired into the house, and Peter was a musing within himself about this business of paying or not paying the tribute-money, and was about to ask Jesus concerning it, Jesus prevented, and asked his opinion, From whom, saith he, do all kind of Kings exact tribute or head-money (so the Syriack renders it) from those of their own family, their own children, etc. or from other folks only?  
26. Peter saith unto him, [Of strangers. Jesus saith unto him, Then are the children free.]  
Paraphrase 26. Never of those of their own household. Jesus replied, Then this tribute which is paid to God for his Temple belongs not to me, who am his Son, nor to you who are now domestics of his.  
27. Notwithstanding lest we should [offend them, Go thou to the sea, and cast an hook, and take the fish that first comes up, and when thou hast opened his mouth, thou shalt find 
† stater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see ●ote e.  a piece of money,] take that and give unto them for me and thee.  
Paraphrase 27. make them believe, and say that I contemn the temple, (or despise the authority that requires it) which will be an occasion to them to reject, and sin against my doctrine, go and cast an angle into the lake, and the first fish which thou catchest, when thou openest his mouth, thou shalt in it find a piece of money worth two shillings sixpence, which makes two didrachmes, or head-mony for two persons▪  

Annotations on Chap. XVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Elias must first come] By this question of the three Apostles made unto Christ, at his coming down from the mount, may be collected what was the prime matter of the discourse betwixt him, and Moses, and Elias, v. 3. (For that their question should refer to Christ's resurrection from the dead, incidentally mentioned v. 9 is not possible, because the Scribes did not believe that the Messias should die, or rise, nor consequently that Elias should come before that.) Of this discourse, what was the subject matter of it, there is nothing said either in this Gospel, or in that of Saint Mark, but only this, that the disciples asked him, saying, Why then say the Scribes that Elias must first come? By the Scribes are here meant their Doctors of the Law, those that were skilful (not only in the Law, but) in the doctrine of the whole old Testament, and so of the Prophets, among whom, Mal. 4. 5. they found, that Elias was to come, before a set time or period, that is before the great and dreadful day of the Lord; This therefore being it that was asserted by the Scribes, the great and dreadful day of the Lord, the thing, before which, said they, Elias must first come, and the Disciples question, Why then do they say that Elias must first come? being an objection against what they had heard discoursed of in the mount, it necessarily follows, that that which was discoursed of in the mount, was the approaching of that great and dreadful day of the Lord. Now what is meant by this great & dreadful day of the Lord appears by the first, 2d, & 3d verses of that Chapt. Behold the day cometh, that shall burn as an oven, & all the proud, yea & all that do wickedly shall be as stubble, and the day that cometh shall burn them up, that it shall leave them neither root nor branch. But unto you that fear my name shall the sun of righteousness arise with healing in his wings, and ye shall go forth and grow as calves of the stall, and ye shall tread down the wicked, for they shall be as ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts. What was the ultimate completion of this Prophecy (and of the like Joel 2. 11, 22, 23, 33. though Elias be not mentioned there) is clear enough, the eradication of the wicked obstinate Jews, v. 1. and the delivery and preservation of all the humble, faithful penitents out of that destruction, v. 2. together with the advantages, that should come to the faithful by that means, as from a victory over enemies, and persecutors v. 3. So in Joel, the fire devoureth before, and the flame consumeth behind, the land from a garden of Eden becomes a desolate wilderness, yea and nothing shall escape them, v. 3. and much more to the same purpose, noting the utter destruction of the Jews, and then, Fear not O land, be glad and rejoice, for the Lord will do great things, v. 21. Be not afraid. v. 22. be glad ye children of Zion, v. 23. and ye shall eat in plenty, and be satisfied, and praise the name of the Lord, that hath dealt wondrously with you, and my people shall never be ashamed, v. 26. And it shall come to pass, that whosoever calls upon the name of the Lord shall be delivered, for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. These two then being the parts of that great and dreadful day, the destruction of the unbeleiving Jews that stood out and persecuted and crucified Christ and Christians, and the rescue of a remnant, the persevering beleivers, and John Baptist being the Prophet, sent into the wilderness, like Elias, to foretell this destruction, and to preach Repentance for the averting of it, there is little reason of doubting, but that that Prophecy of Malachy was exactly thus fulfilled, and that consequently this was the matter of the discourse of Elias and Moses with Christ, though as in a vision somewhat obscurely and darkly delivered, upon which the Disciples discerning this to be the day spoken of by Malachy, but not discerning that Elias was yet come (and so that that precedaneous part was yet fulfilled) ask Christ this question, why then 'tis resolved on by all that Elias must first come? first, that is, before this great and terrible day of the Lord, which they now heard was approaching, and had nothing to say against it, but the known Scripture-prediction that Elias was first to ●ome. That which hath been thus explained from this advantage of the Disciples question, is indeed the very same with what Saint Luke (the only one of the four Evangelists, that mentions any thing of this discourse of Elias and Moses with Christ) relates of it, c. 9 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they related his exodus, or going out which he should accomplish at Jerusalem, which that it agrees perfectly with what hath here been said, see Note on Luke 9 c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it, because Elias was he that called fire from heaven upon the enemies of God, and so might fitly represent the destruction of enemies, and Moses, beside the destructions wrought on the Egyptians, and Pharaoh, delivered the Israelites out of that thraldom and persecution endured there, and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Restore] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is rendered by Hesychius and Phavorinus, to finish or perfect. 'Tis true indeed the ordinary books read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that is a false reading, as it is evident by that which it immediately follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substantive signifies perfection, completion. According to this notation of the word, this would be the importance of the place, he shall finish or perform, establish, settle all things, both perform all that was prophesied of Elias at his coming, and close and shut up the first state of the world, that of the Mosaical oeconomy, making entrance, as an harbinger, on the second, that of the Messias. In this sense it is, that it is said, that the law and the Prophets were until John, noting him to be the conclusion and shutting up, finishing and closing that state, and that was to be the office of Elias; under whose name John was prefigured. And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies, Acts 3. 21. the establishing, settling, completing or fulfilling of all things which God hath spoken by the mouth of all his prophets, etc. and so saith OEcumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all things to come to an end. But 'tis also certain that this word hath another signification belonging to it, to restore or reduce. So Acts 1. 7. when the Disciples demand of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dost thou at this time restore, or reduce the kingdom to Israel? (that kingdom which was prophesied of, that in the Messias' time, the saints of the most high should take the kingdom and possess the kingdom for ever, even for ever and ever, Dan. 7. 18.) Christ's answer is, that they were not to know the times and seasons, but be fitted for the ministry by descent of the Holy Ghost, and preach the Gospel over all Judaea and Samaria, etc. and by that time, Christ had said, Mat. 10. 23. that the son of man should come, that is, should really perform that which was meant by those Prophecies, which they conceived to signify his illustrious delivering and redeeming of Israel, Luke 24. 21. and (in that of Acts 1. 7.) of his restoring the kingdom to Israel. And so for this place in S. Matthew, it must be observed, that Mal. 4. 6. where Elias' coming is foretold, 'tis there added in the Septuagint, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall turn the hearts of the fathers (not to, but) with the children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the word here used) he shall reduce, or restore, the heart, etc. And 'tis evident that this place refers to that, though it repeat not the remainder of that verse, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of it; And doing so, it must then signify John Baptists preaching of repentance, (which is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the importance of that verse in Malachy,) and by that means converting them to the faith of Christ, that is, by his preaching, endeavouring, though not very successfully to do so. This then being the meaning of that Prophecy in Malachy of a spiritual restoring, bringing them to repentance, or preaching the doctrine of repentance to the Jews, they understood it in a more carnal sense, of restoring them to their splendid state again which they enjoyed before their captivities; and late conquest of the Romans over them. Thus is the word used by Origen against Celsus of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We affirm confidently, that they shall not be restored, and Christ acknowledging the Prophecy, gives it the right interpretation, and shows how 'twas fulfilled in John Baptist.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Lunatic] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the moon, is directly parallel to the English Lunatic from Luna the Moon also. Yet some mistake hath arisen from thus rendering of it. For the English word Lunacy and Lunatic is vulgarly taken to signify a mad man, and nothing else, to wit that species of madness, which comes on men at such a set time toward the full of the moon, as ordinarily 'tis observable in those that have any intervals. But here it is apparent by the nature of the disaffection, and the effects of it, falling into the fire, and water, etc. that it was not any madness that this man's son was affected with, but a plain Epilepsy, or falling-sickness, which farther appears by the relation of this same story made by S. Luke c. 9 39 where 'tis said that the spirit taketh him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which Epilepsy is compounded) and presently he cries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it agitates, shakes, boyles within him, and thereby causeth him (as the boiling of a pot) to foam at mouth, and hardly departeth from him, that is, costs him an horrible pain in coming to himself again, as in the Epilepsy 'tis observed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shakes him shrewdly, works a great weakness on all his faculties, All clear and evident symptoms of an Epilepsy; Now the reason why this is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is because this disease being in the head, as well as madness is, the Moon hath the same influence on one, as on the other. And generally the changes of the Moon affect those that are subject to this disease, and cast them into fits of it; Now whereas it is said here in the 18th verse, that Christ rebuked him, and the Devil went out of him, nothing this person to be possessed with the Devil, and so Luke 9 32. the spirit takes him, and 42: the devil threw him down, cast him into a fit, and again Jesus rebuked the unclean spirit. The clear meaning of all this is, that as in those days it was ordinary for the Devil to have power over men's bodies, and having so, to exercise it in bringing diseases upon them, (see Note on c. 10. a.) so it was here the Devil, that possessed him, cast him into frequent fits of Epilepsy, of which there was no way of curing him, but by casting out the Devil. See Note on Joh. 7. b. This will generally be observable in all the daemoniacks, which appear to be, by the Devil that possesseth them, brought into some disease or other. And so when men are by the Censures of the Apostles delivered up unto Satan, 'tis said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the destruction of the flesh, that is, to the bringing some sore disease upon them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Betrayed] Some difference there is betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tradere, and prodere; the latter is ordinarily taken for treachery, falseness to him, whose part we take, whether by going over to the enemy's part, or betraying secrets, but the former is somewhat more, not only to reveal those things to the enemy, that may be hurtful to the friend, but to deliver him (master, captain, friend, fort) into the enemy's hand, who desires to have him and mischief him. So in * Athenaeus, l. 5. of Quintus Opius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a prisoner delivered up to custody. So Psal. 88 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was imprisoned, and went not forth. And this is it that is peculiarly affirmed of Christ here and in other places, he shall be delivered into the hands of men, and of sinners, the Roman soldiers; and Mat. 26. 3. he shall be delivered to be crucified. And therefore although the English word Traitor is originally all one with the Latin, traditor, and so to betray with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, yet because the ordinary use of the word is for revealing of secrets, or advantages, etc. and is not thought peculiarly to denote that, to which the Greek here belongs, of delivering into the enemy's hand, It was therefore most reasonable to render it in this phrase (not so subject by custom to mistake) to deliver up.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Tribute-money] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two drachmas. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek word, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Julius Pollux, that is, an handful, as containing so many oboli aenei, pieces of brass money, as would make an handful, to wit, six. This word from the Greeks came not only to the Romans, but after the time of the Seleucidae, to the Jews also, so Ezr. 2. 69. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek word, with a very light change, which is by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by us drachmas. Now four Attic drachmas make one shekel, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so saith Hesychius and Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 'tis corruptly read, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so v. 27. it appears, one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was two of these half shekels, which served there for two men's tributes. See Note on c. 26. d. Now the truth is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shekel of the Jews, and the Alexandrians, the shekel of the Sanctuary is double as much as the ordinary shekel, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And therefore Exod. 30. 13. when there is mention of the half shekel, which was to be paid for the use of the Temple, the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the half of the didrachme, or half shekel, which is all one with a whole didrachme Attic. This sum was yearly paid by every Jew, above twenty years old, to the use of the Temple, and so continued till Vespasian transferred it to the Capitol, so saith Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he commanded that every Jew should pay the yearly tribute of two drachmas to the Capitol, as they did before to the Temple in Jerusalem.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Own children] That the own sons here are not the natural subjects of the kingdom, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those, whom they have conquered, and brought under their dominions, will appear, 1. because the natural subjects ordinarily do pay tribute, and the law was clear, Exod. 30. 13. that every Jew should pay his half shekel to the Temple. And 2. because to the state of the Jews which now exacted this tribute (not the Publicans or officers of Caesar, this being not collected by them, till 'twas transferred to the Capitol, that is, in Vespasian's time) there were no such sorts of men, that were so conquered by them, which could own that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion. The words and sense will be clear, if it be understood thus, that no King imposes taxes on his own children, or family, but on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alieni filii, that is, the children of other men, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another man's servant, opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own servants, c. 25. 14. (as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own children and servants) and therefore by proportion, this tribute to the King of heaven ought not to be exacted from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that King, but from others; Some possibility and colour there is that this tribute here might be a Tax paid to the Romans imposed under the form of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever since Pompey had overcome the Jews, or else imposed on them by Augustus, and a passage in Josephus de Bell. Jud. l. 7. c. 10. (where he saith that Agrippa remitted them the tax which was yearly paid by them) makes it more probable; and it might well be that this was by the Romans imposed under the form of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the known tax among the Jews, as in Cicero's orations against Verres we every where see, that the Praetor of Syria required the tenths of that Province, which was we know first instituted by God to be paid the Priests. And so Christ's pleading an immunity (who yet was to fulfil all righteousness, that is, to observe the Judaical law) and mentioning the Kings of the nations, is thought to incline also. But because 1. that tribute in Josephus, remitted by Agrippa, was paid by each house, not by each head, and this here is for each head, and 2dly, because, though Christ as man was resolved to fulfil all righteousness, and accordingly paid this, yet as God, or here as the son of God, he was not bound to it, at lest 'twas not the custom (which is all that Christ here saith) in other places for the children to pay their fathers those taxes which others paid; and thirdly, because 'tis not so much as intimated that this was paid to the Kings of the nations, but only that among them 'tis not the fashion for King's sons to pay (which Christ only accommodates to his own purpose,) and fourthly, because Christ was to live as obediently to the Roman laws (as far as they were of force in Judaea) as to the Jewish, and to give example of obedience to all that are set over us by God's providence (and so did in his good confession to Pilate, and making no resistance at his crucifixion,) and fifthly, because there is no evidence but only conjecture, that there was any such Roman tax on every head at that time, or that that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but on the contrary, the Caesarean tribute-money is denarius a Roman coin (see Note on ch. 22. c.) and if it had been Roman, it would have been gathered by Publicans, and those in all probability would have been here named, whereas on the contrary the persons are here styled as by a known title, they that received the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For these reasons, I say, the former interpretation of the Jewish tax seems to be most reasonable, especially when 'tis not very likely that, (or imaginable how) Christ should call himself a child or son of the Roman Emperors, to whom that tax was paid. One only question may be farther asked, why the payment should fall particularly on Christ and Peter, and not on the rest of the Disciples? To which I answer, 1. that it no way appears by Christ's paying for himself and Peter, that the others did not also pay, and secondly, that it may be very probable that those Receivers did at that time require it only of those that dwelled at Capernaum, and so of Christ and Peter, and that the rest paid it in their several cities.    

CHAP. XVIII.  
1. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?]  
Paraphrase 1. Upon Christ's mentioning his resurrection from death, c. 17. 23. and Mar. 9 31. which they took to be a beginning of his kingdom here, the disciples inquire ambitiously (among themselves, Mar. 9 33.) who shall have the chief place of dignity in that kingdom of the Messias here? (so again on the same occasion they fall on the same thoughts Mat. 20. 20. Lu. 22. 24. and look that way, Act. 1. 6.  
2. And Jesus] called a little child unto him, and set him in the midst of them,  
Paraphrase 2. And Jesus willing by an emblem, or visible representation to satisfy this question of theirs as far as was useful to them,  
3. And said, Verily I say unto you, [except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.  
Paraphrase 3. Unless you change your inclinations and desires, and take yourselves off from this vain ambitious expectation and pursuit of a carnal kingdom of Christ, and of your receiving dignities and preeminencies in it, you can never be true disciples of Christ, this carnal ambition, and projecting being so contrary to the Christian temper.  
4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.]  
Paraphrase 4. Two things therefore I shall teach you from this emblem, first, that the state of Christianity is such a state, that he which is most lowly is most capable of eminence in it.  
5. And whoso shall receive one such little child in my name, receiveth me.]  
Paraphrase 5. Secondly that all the lowliest and meanest persons are so dearly valued by me, that he that would do a grateful thing unto me, cannot find any fitter way to do it then by cherishing, and treating kindly and tenderly any such mean lowly person, especially if it be by showing kindness and tenderness to his soul, endeavouring to advance that in the ways of godliness.  
6. But who so shall offend one of these little ones which believe in me, it were better for him that a 
* millstone such as is drawn by an Ass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  millstone were hanged about his neck, and that he were drowned in the depth of the sea.]  
Paraphrase 6. Whereas on the other side, he that shall gall, discourage, drive from me and the Christian practice any such meanest person that comes to me, 'twere for his advantage, that the stone of a mill, not such as women turn with the hand, c. 24. 41. but so big that it is fain to be turned by an Ass, were hung as a weight about his neck, and he then cast into the sea, sure to be hurried presently to the bottom of it.  
7. woe unto the world because of offences: for it must needs be that 
† Scandals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offences come, but woe to that man by whom the offence cometh.  
Paraphrase 7. Upon this occasion I tell you beforehand, that great-falling off, and apostastising there will be amongst those that receive the faith, great discouragements to obstruct the receiving of it, many will be seduced from the right way, (which is a sad and woeful thing.) But though this be to be expected in respect of the wickedness of some, and seduciblenesse of others, and though it be not imaginable that the word should by God be kept free from all such temptations to sin, (nay God hath thought fit to permit such for the trial and exercise of Christians (yet will this be little matter of excuse, but rather of aggravation of their sin and woe, that shall be instrumental to this end, that shall be the authors of them.  
8. Wherefore [if thy hand or foot 
* scandalise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offend thee, cut them off, and cast them from thee, it is 
† good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into fire everlasting.]  
Paraphrase 8. And therefore I now forewarn you that if any that is nearest to you (friend, profit, pleasure, as dear to thee as a member or any part of thyself) go about to discourage thee in thy Christian course, to withdraw thee either in gross from the Christian profession, or more particularly from any act of duty to the contrary sin, thou be sure to renounce it, part with it: (Mat. 5. 29, 30.) It being so much more eligible, and desirable for thee to attain eternal bliss, having in thy life time been halt or maimed, that is, passing through some difficulties or austerities, then by escaping those difficulties to run into sin, and so to hazard everlasting fire.  
9 And if thine eye offend thee pluck it out, 
〈◊〉 good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and cast it from thee: it is † better for thee to enter into life [with one eye,] rather then having two eyes, to be cast into hell fire.  
Paraphrase 9 having here for some years lost the benefit of one of thine eyes.  
10. Take heed that ye despise not one of these little ones, for I say unto you; That in heaven their note a Angels do always behold the face of my father which is in heaven.]  
Paraphrase 10. it is a matter of great moment, then, worthy your saddest care, that you do not undervalue or neglect the good, and advantage of any the meanest person, to whose reformation, or establishment, ye are able to contribute any thing, but especially that you take care least by neglecting to do what is in your power to do toward the recalling, or confirming, or else by any other means (though but occasionally) ye prove the undoing of any my meanest servants, for I tell you, The Angels which are by God appointed to be their guardians on earth, have yet their continual returns and recourse to God's glorious presence, are near and high in God's favour, always having access to make requests, or complaints in their behalves, and to receive commands from him concerning them, and therefore these, though little in their own, and the world's account, are not yet to be slighted, or despised by any, or averted from their course of piety by that means.  
11. For the son of man is come to save that which was lost.]  
Paraphrase 11. For Christ that came to reduce those (see note on c. 11. k.) that are gone astray from the ways of God, must be thought to require the same of you, to be most diligent and industrious to reduce the meanest person upon earth, that is in a course of any danger of ruin to the soul.  
12. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?  
13. And if so be that he find it, verily I say unto you, He rejoiceth more of that sheep, then of the ninety and nine, which went not astray.]  
Paraphrase 12, 13. For judge in reason, I pray, by this ordinary resemblance, If an ordinary man on earth have a possession on which he sets any considerable value, be it an hundred sheep, and if one of them be strayed from the rest, and that be discerned by him, doth he not set so great a value on that one lost sheep, as at the present to leave the whole number besides (knowing them safe in the pasture or fold) and go and search diligently and solicitously for that one, and upon the finding it, is he not affected with more joy at the first sight of it, than he is at the beholding his whole flock, which had never run that hazard?  
14. Even so it is not the will of your father which is in heaven, that one of these little ones should perish.]  
Paraphrase 14. And just thus it is with God, he is very unwilling that any the meanest person upon earth should be lost, that might with any care or methods of ours be recovered to piety.  
15. 
* But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Moreover, If thy brother shall trespass against thee, go and tell him his fault between thee and him alone, if he shall hear thee ●hou hast gained thy brother.]  
Paraphrase 15. To this purpose, these directions I shall now give, which I require to be used in the Church for ever. If any fellow Christian of thine do thee any injury, and by so doing offend against God, thy charity to him, as it must be sure to put off all thoughts of revenge against him, to forgive him freely, v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault (and by the same reason this is to be extended to all other wilful crimes of which thou seest him guilty, those being as fit to exercise this part of thy charity towards his soul, as any injury done to thee immediately) and let this be the method, first go and admonish him of it privately, so that it have nothing of shame or reproach joined with it, and if he mend upon such admonition, there's an end, thou hast reason to rejoice as at the finding the stray sheep, that thou hast been so happy an instrument of his repentance.  
16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.]  
Paraphrase 16. But if this first method of thy charity succeed not, another essay must be made, take with thee one or two other men, either that the crime which thou layest to his charge, be so confirmed to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it (as that, which cannot be contradicted or denied, is said to be established, Heb. 6. 16.) or that the authority of these added to that of thy private admonition, may be of more force with him, induce him to condemn himself, at least be more likely to do so, be more weighty in the presence of two or three.  
17. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a Publican.]  
Paraphrase 17. But if he be still refractory, either through non-conviction of the fact, or non-contrition for it, if this second admonition work not on him, then make it a matter of public cognizance, tell it to the rulers of the assemblies (saith S. chrysostom, see Power of Keys, c. 2. §. 12.) or tell it in the presence of all the people, that before them the Governor may rebuke him, (as Timothy is appointed to do 1 Tim. 5. 20.) But if this last method succeed not neither, if he be still refractory, thou art then to look on him as a desperate deplored sinner, (see Power of Keys c. 2. §. 9) fit for the censures of the Church to overtake him.  
18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven.]  
Paraphrase 18. Which ye therefore to whom now I speak, the designed rulers of the Church, and your successors the Bishops, are in this case to proceed to, to use the Keys given to you, as Stewards of the house c. 16. 19 for the ejecting of such, And I assure you, whomsoever (see note on c. 11. k.) ye shall thus cast out of the Church on earth, shall, without repentance, and submission to your censures and reformation upon them, and sincere desire to reconcile, and approve themselves to you, be by me excluded from steaven, These censures of yours, inflicted by this commission from me, shall be backed by me, And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again, he shall by me be pardoned also.  
19 Again, I say unto you, that if two of you shall agree on earth as touching any thing note b that they shall ask, it shall be done for them of my father which is in heaven.]  
Paraphrase 19 As for the second of the three admonitions, spoken of v. 16. (see note on c. 7. b.) this I assure you, that as the assize of three men among the Jews had some power, so shall any two or three Christians, joining in such a reprehension, be considerable in this matter, having the privilege of God's presence (as in their prayers thus united, so in their united admonitions) to give them authority, assistance and blessing.  
20. For where two or three are gathered together in my name, there am I in the midst of them.]  
Paraphrase 20. For where two or three are met, or assembled for this piece of discipline, (as for any holy action besides) there am I present with them in a special manner, and will not suffer the actions, which thus they undertake by my appointment, to be set at nought by any.  
21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?]  
Paraphrase 21. When Christ had gone thus far by way of return from the last to the second, and before he proceeded from that to the first, Peter interposed this question (the answer to which comes home to the first of the three also) Sir, seeing I am bound to forbear my brother, or fellow Christian, that injureth me, and not to act any revenge upon him, as we were taught by thee, Mat. 5. 39 and seeing now, upon admonishing him that hath injured me, in case he repent, either on the first, or second, or third admonition, I am to proceed no farther against him, but forgive him, and rejoice that I have done so much good upon him, v. 15. yet because he that hath thus trespassed, and repented once, may possibly trespass again, and repent again, (see Luke 17. 3, 4.) I desire to be taught by thee, how oft I am to do this, to forgive him, that though he repent of his injury, ask forgiveness, and promise to do so no more (see v. 26. 29.) yet oft times relapses again, How oft must I be thus indulgent to him and forgive him upon his request? must I do it often, or seven times?  
22. Jesus saith unto him, [I say not unto thee, until seven times, but until seventy times seven.]  
Paraphrase 22. This rule is to hold eternally, not only for a great, but an unlimited number of trespasses, supposing that the trespasser repent and promise amendment for the future, Lu. 17. 4. (ootherwise thou art not so bound to pass by his trespass, but that thou mayst by the means prescribed v. 15. etc. endeavour his reformation, for in that case that is the greatest charity he is capable of.)  
23. Therefore is the kingdom of heaven like unto a certain King, which would take account of his note c servant's.]  
Paraphrase 23. To which purpose (to show you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren, be they never so great, if you expect any remission from God for your sins committed against him) I shall give you this parable, Gods dealing with men under the Gospel is very fitly resembled to a King calling his servants to account.  
24. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talents.]  
Paraphrase 24. And when he did so, one of his servants upon account was found to owe him a great sum cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds.  
25. But for as much as he had not to pay, his Lord commanded him to be sold and his wife, and children, and all that he had, and payment to be made.]  
Paraphrase 25. But he being not able to pay that sum, his master appointed him to be used as debtors, which are not able to pay, are wont to be used among the Jews, sold, they and their wives and their children, to be servants, and bondmen, ● King's 4. 1. and by that sale the debt to be paid.  
26. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.]  
Paraphrase 26. Hereupon the indebted servant fell down on his face, and besought him that he would stay a while, till he might be able to pay him, and not use this extremity towards him, promising, if he would do so, that he should lose nothing by him.  
27. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.]  
Paraphrase 27. And his master was merciful, and quitted him of the former sentence, v. 25. and frankly forgave him that vast sum, upon his bare request.  
28. But the same servant went out and found one of his fellow-servants, which ought him an hundred penc● and he laid hands on him, and note d 
* shook him  took him by the throat, saying, Pay me that thou owest.]  
Paraphrase 28. But when this was done, this servant, that had been thus mercifully and magnificently dealt with by his master, having had ten thousand talents forgiven him, met with one of his fellow-servants, which ought him somewhat, one hundred denarii, valued to three pounds two shillings sixpence of our money, a contemptible sum in comparison with what had just now been forgiven him, and he presently apprehended him in a most rigid manner, requiring him to make present payment.  
29. And his fellow-servant fell down at his feet and besought him, saying, Have patience with me, and I will pay thee all.]  
Paraphrase 29. And this fellow-servant of his besought him with as much humility to forbear him, as he had v. 26. besought his master's forbearance for six hundred thousand times as much.  
30. And he would not: but went and cast him into prison, till he should pay the debt.]  
Paraphrase 30. And that servant that had had so much forgiven him, would not forgive so little, but dealt with him in the extremest rigour, cast him into prison never to be released, but upon paying the whole debt.  
31. So when his fellow-servants saw what was done, they were very sorry and came and told unto their Lord all that was done.]  
Paraphrase 31. For this all the fellow-servants that saw it, were much troubled, both for the unhappy lot of him that suffered, and the unreasonable behaviour of him that thus dealt with him, in so distant a matter from what himself had so lately found from his master, and upon this they came and informed their master of it.  
32. Then his Lord, after that he had called him, said unto him, [O thou wicked servant, I forgave thee all that debt, because thou desiredst me.]  
Paraphrase 32. O thou unconscionable man, thou canst not but remember, how I lately forgave thee all that vast sum owing to me by thee, (with which this of thy fellow-servant to thee beareth no proportion) and that upon thy bare request, having no motive, beside my own compassion to an helpless creature, to invite me to so great a mercy.  
33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee?]  
Paraphrase 33. Was it not then reasonable for thee that hadst received pardon of so vast a debt from thy master, or superior, to have (in like manner as I gave thee example) showed pity to thy fellow-servant, to whom thou wert so much more obliged than I to thee, and to have remitted him so small a sum, when I forgave thee six hundred thousand times as much.  
34. And his Lord was wroth, and delivered him to the note e 
† jaylour●  tormentors,] till he should pay all that was due unto him.  
Paraphrase 34. Upon this, the master was most justly enraged against him, and used him as he had done his fellow, v. 30. and though he had before remitted him, yet upon this unworthy impious behaviour he revoked his designed mercy, and cast him into prison.  
35. So likewise shall my heavenly father do also unto you, ife ye from your hearts forgive not every one his brother their trespasses.]  
Paraphrase 35. By this resemblance ye see what measure ye must expect from God in this matter, For just so shall God deal with you, remit nothing of that rigour against you, which you use against others, deal most severely with you, if ye do not clearly, plenarily, and sincerely (without any reservation, or design to have God execute any vengeance for you, or the like) forgive all injuries, how great soever, (being certainly far below the proportion of yours against God) that are done to you by any man living.  

Annotations on Chap. XVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Angels] That Angels are God's ministering spirits, and do perform his commands in guarding his servants here below is the doctrine of Scripture, Heb. 1. 14. and so several times in the Revelation, where the seven Spirits c. 1. 4. and c. 4. 5. (that is, saith Andreas Caesareensis, seven Angels) are said in heaven to behold his face, in the same manner as is here affirmed of them. But whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Angels here, be to be defined singular Angels peculiarly designed to particular persons, is not here distinctly affirmed, only that they are, as God sees fit, employed in services for the benefit of these little ones▪ that is, of Christians: And of that there is no doubt. Thus saith Origen contr. Cells. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angels that are appointed to preside over them, as guardians, to counterwork the treacheries and policies of Satan; That these are said continually to behold the face of God, is, saith 
* ●n Cat. Jubi. p. 21.  Dionysius Alexandr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they continually and steadfastly behold the beauty of God, and never fall off from that dignity and preferment (as Lucifer did) which they enjoy by their nearness to the true, real, eternal good. But there is besides this, a more peculiar notation of the phrase, as to behod the face, signifies to wait, attend as a servant, Psal. 123. 2. as a Minister to be ready at hand, to do whatsoever is commanded. Thus in Elias Levita, speaking of the word Mitateron, he is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps facierum, Prince of faces, that is, Angelus qui semper videt faciem regis excelsi, etc. an Angel which always beholds the face of the high King, etc. that is, of God. And both these put together make up the full sense of the words, which yet farther note a more eminent sort of Angels.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Shall ask] It is somewhat uncertain what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. For that it is not in the Active, which is ordinarily used for ask (see c. 21. 22.) is clear, and if it be rendered in a Passive sense, than it will be whatsoever they shall be required to, and refer to the one or two, that are taken v. 16. that is, required to go along with the admonisher; which being here part of Christ's institution, it may consequently be said of it, as a promise from Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. it shall be unto them from my father, that is, my father shall give authority to that, which they being thus called, or required, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall agree on. The reason of which is given v. 20. For where two or three are thus assembled in my name, according to my appointment, there am I in the midst of them. This hath that degree of appearance of truth, that I thought fit here to mention it, but not so much certainty, as to put it in the margin, or to impose it as the primary sense in the Paraphrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Servants] The servants here, that the King or Lord is supposed to call to account, seem to be those, which are entrusted by him to negotiate for him, such as are mentioned, c. 25. 14. and Lu. 19 13. And proportionably his reckoning with them here, v. 24. is all one with that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mat. 25. 19 and the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both places, which in S. Luke (who calls him a King also, as he is here) c. 19 5. is expressed by commanding his servants to be called, that he might know how much every one had gained by trading, that is, what every man had gotten, and had ready, to bring him in, above the money which he received. That is there set down to be a very strange increase, one pound had been improved into ten, v. 16. another into five pounds, v. 18. and in S. Matthew, five are increased into five more, two into two more. And so in both Evangelists some such increase is brought in by every one, but only by him that had laid it up in a napkin, and been perfectly idle, done nothing with it. Agreeably to this it here follows, that one of these servants, when he comes to be reckoned with is found upon account, to be indebted to his Lord ten thousand talents, which at the rate of 750 ounces of silver to a talon and of five shillings an ounce, arises to one thousand eight hundred seventy five thousand pounds, a vast sum of money. And that being required, he was no way able to make payment, and so was adjudged by his Lord (as such debtors are wont) to be sold, etc. upon this his petition to his Lord is, that he will bear with him a while, and he will repay him all, that upon account was due unto him, all the ten thousand talents, And thereupon his Lord moved with pity towards him not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, released him from that sentence of selling and imprisoning, before decreed against him, but also remitted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole debt the ten thousand talents, for which he was cast into prison. 'Tis true indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, and rendered debt, doth also signify usury, or interest, and so might be thought to signify here not the whole debt, but only the interest, that would be due for the forbearance of it for the space that he now desired. To this also the words of the servant's request seem to incline, which were only these that he would have patience, that is grant him some time, promising if he would, to pay him the whole sum, and not desiring the forgiveness, or remission of that. But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies use, yet it signifies a loan or debt also, and so it is expressed to do here, v. 30. 32. 34. and the Arabic reads Colla mah alaihi, all that was upon him, all that he was liable to, or responsible for, now that was plainly not only all the interest that his desired forbearance would arise to, but even the principal itself. For though the servant doth not beg the absolute remission of that, but uses the ordinary form of insolvent debtors, which desire patience, or release from prison, and labour to incline the Creditor to that, by fair promises, that he shall lose nothing by them, yet God's mercy expressed by this of the Lords, and the example set to us, in the former passage, v. 22. of plenary and absolute forgiveness of what is already suffered (and not only of what may follow) will certainly extend it to the whole sum, and not suffer it to be restrained to no more than the Creditors request; the interest for forbearance. And so the other part of the Parable, his dealing with his fellow-servant doth demonstrate also, for there that which he would not forgive, was (in all reason) answerable to that, which the Lord had forgiven him, (differing only in the quantity of it, so few denarii on eight parts of an ounce, to so many Talents, and answerable to that is the brother's trelpasse against me in proportion to thy sins against God) and that is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in a word which is not capable of that ambiguity) the debt, v. 30. not the interest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that debt, and therefore this is most reasonably to be pitched on as the meaning of the place, and the Conclusion from thence, this plain truth, that God's pardons here in this life are not to us Absolute, while we become uncharitable to our brethren, but, according to the petition in our Lord's Prayer, answerable to our dealings with others, and so conditional, and are no longer likely to be continued to us, than we perform that condition.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Took him by the throat] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to choke or throttle, but also, according to the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which sometimes is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Sam. 16. 14. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies to pluck, to exagitate, to trouble, to hale, to shake, to terrify, and so it may here signify.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. Tormentors] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius, it not only signifies one that explores, and examines, and puts upon the rack (in which notion it cannot be taken here) but also a keeper of a common gaol, and so it must do here, the usage in this verse being proportionable, and parallel to that, which this man had dealt to his fellow-servant, v. 30. which was casting him into prison, until he should pay the debt, which argues the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, to whom he is delivered, to be the keeper of that prison and no more, there being no use of the rack, or torment in this business.    

CHAP. XIX.  
1. AND it came to pass that [when Jesus had finished these sayings,] he departed from Galilee, and came into the coasts of Judea beyond Jordan.  
Paraphrase 1. when all those occasions were over, on which he spoke those things,  
2. And great multitudes followed him, and he healed them [there.]  
Paraphrase 2. no less in Judea now, then before in Galilee.  
3. The Pharisees also came unto him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?  
4. And he answered and said unto them, [Have ye not read, that he which made them at the beginning, made them male and female?  
5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.]  
Paraphrase 4, 5. Ye cannot but remember the strict union, and conjunction betwixt man & wife which was appointed by God in the creation, Gen. 1. 27. where as soon as the man and woman were created, We find this conclusion made by Adam, (or rather the historian) Gen. 2. 24. that the man was to forsake all and cleave to his wife, and continue with her as inseparably as with another part of the same flesh, (see note on Lu. 16. b.)  
6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let no man put a sunder.  
Paraphrase 6. And therefore thus are they to be thought of, as two by God united into one, and then sure that which hath been thus instituted by God, must not by man be altered, it ought still to continue among you, as it was first instituted, 'tis utterly unlawful (unless in case of falseness to the husband's bed Mat. 5. 32.) to put the wife away.  
7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?]  
Paraphrase 7. To this the Pharisees objected, saying, What account then is to be given of that precept in the Law, wherein Moses appointed the husband (in some cases mentioned by him Deut. 24. 1.) to give a bill of divorce unto the wife, in this manner permitting him to put her away?  
8. He saith unto them, [Moses, because of the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so.]  
Paraphrase 8. God in the Mosaical oeconomy, knowing you Jews to be so imperswasible and obstinately bend to your own lusts and rages, that in case you were obliged to live with hated wives, and not permitted divorces, it would probably cause in you some greater sin, for the preventing hereof allowed a dispensation in his point, tolerated divorces, and took so much pity and care of the oppressed hated wife, as to provide this kind of relief for her, commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her, with all decently to send her out of the family and in some sort endow her: But this you see (v. 4, 5.) was very distant from the appointment of God in the first institution of marriage.  
9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery, and who so marrieth her that is put away, doth commit adultery.]  
Paraphrase 9 And accordingly I now define that whosoever shall use that liberty so frequent among you, to put away his wife, for any lesser cause than that of fornication, and then think it free for him to marry again, that man by marrying another, whilst his wife is alive, (from the obligation to whom he is not, nor can be freed) is consequently guilty of adultery, and so likewise he that marrieth her that is divorced, taketh another man's wife, which is adultery also.  
10. His disciples say unto him, If the case of the man be so with his wife, [it is not good to marry.]  
Paraphrase 10. Hereupon his own disciples begun▪ to object, that if marriage brought such an inseparable conjunction with it, then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great, that it were more prudent not to marry at all, then to be subject to such possible inconveniencies.  
11. But he said unto them, All men cannot receive this saying, save they to whom it is given.]  
Paraphrase 11. To this objection he gave this answer, that all men are not capable of that prudential ap horisme [that a single life is more profitable and fit for their turn, than marriage] but those only, whom God hath some way more then ordinarily fitted for it, by some special gift.  
12. For there are some note a Eunuches, which were so born from their mother's womb: and there are some Eunuches, which were made Eunuches of men: and there be eunuchs which have made themselves eunuchs for the Kingdom of heaven's sake. He that is able to receive it, let him receive it.]  
Paraphrase 12. For some live unmarried, as being naturally enabled to do so chastely, and without great difficulty, some, as being by men disabled (of which sort there were very many among the heathens, ordinarily called eunuchs) some out of firmness of resolution have gotten that mastery over themselves, that they can live chastely in a single life, and do so on purpose, that they may have fuller vacancy to set themselves apart for the duties of Christianity. Now he that finds this agreeable to his condition, and can thus conquer and subdue himself, he may do accordingly, if he please, and shall do well, and wisely in so doing.  
13. Then were there brought unto him little children, [that he should put his hands on them, and pray: and the Disciples rebuked them.]  
Paraphrase 13. that by imposition of hands he would bestow his benediction upon them. And his disciples would have chid them away.  
14. But Jesus said, Suffer little children and forbid them not to come unto me: for [of such is the kingdom of heaven.  
Paraphrase 14. their meekness, humility and docility, are the temper, which of all others is most like that which is required of disciples of Christ.  
15 And he laid his hands on them,] and departed thence.  
Paraphrase 15. And using that ceremony of imposition of hands, frequent among the Jews in all kind of benedictions, he bestowed his blessing upon them.  
16. And behold, one came and said unto him, Good master, [what good thing shall I do that I may have eternal life?]  
Paraphrase 16. what is the condition required of me to make me capable of Eternal bliss?  
17. And he saith unto him, [Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.]  
Paraphrase 17. thy calling me good, without conceiving me to be God is not right. But for thy question of the way to eternal bliss, this is soon answered, 'tis by obedience to God's commandments.  
18. He saith unto him, Which? [Jesus said] Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.]  
Paraphrase 18. Jesus said, those great precepts given by God to Moses, containing the heads of all duties both toward God and man, particularly those six of the second sort, containing the duty toward man.  
19 Honour thy Father and thy mother, and, [Thou shalt love thy neighbour as thyself.]  
Paraphrase 19 Thou shalt not design advantage to thyself by another man's loss, or desire any thing that is his, but consider his good, as well as thine own, which is the sum of the last commandment.  
20. The young man saith, [All these things have I kept from my youth up: What lack I yet?  
Paraphrase 20. All these parts of duty I have sincerely observed all my life, what more is required of me?  
21. Jesus said unto him, [If thou wit be note b perfect, go and fell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me.]  
Paraphrase 21. If thou wilt ascend to that higher pitch, to which I come to raise men, if thou wilt be a Christian, then must thou, upon contemplation of the reward that is laid up in heaven for all that sincerely obey me, be contented to part with all the wealth of the world, whensoever that is required of thee, either directly (as now I command thee to sell and give to the poor all that thou hast, and so to follow me, as all my disciples have done, though they had not so much to part with, as thou hast) or by consequence when thou canst not obey any particular precept without danger of being undone by it.  
22. But when the young man heard that saying, he went away sorrowful: for he had great possessions.]  
Paraphrase 22. When the young man heard Christ say this, he was much grieved, because he had a very great estate, and therefore seeing he could not be a Christian at any cheaper rate, he forsook, or departed from Christ, would not pay so dear for that perfection.  
23. Then said Jesus to his disciples: Verily I say unto you that [a rich man shall hardly enter into the kingdom of heaven.]  
Paraphrase 23. It is very difficult for a wealthy man to undertake that condition, required of all by me, that will be Christians, and come to bliss now under the Gospel.  
24. And again I say unto you, [It is easier for a note c camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God.]  
Paraphrase 24. The rich man setteth his heart upon his riches, and trusting in them, Mar. 10. 24. must part with as much of his humour, before he can be capable of being a Christian, of performing the condition by me required to attain bliss, as that beast, Camel or Elephant etc. which is of the greatest bulk, must part with, to be qualified to pass through the straightest place.  
25. When his disciples heard it, they were exceedingly amazed, saying, [Who then can be saved?]  
Paraphrase 25. If the way prescribed by thee to bliss be as strait as a needle's eye, who then can undertake it? who can come to bliss upon such terms as these? who is there that according to this rule is qualified for salvation?  
26. But Jesus [beheld them, and said unto them, With men this is impossible, but with God all things are possible.]  
Paraphrase 26. looked upon them (as examples of the practicablenesse of this doctrine, of forsaking, parting with all to follow him) and tells them, to encourage them, that, it seems, those things which are in themselves so hard, and so unreasonable for mere men to do, are yet very possible for God; and so this of contemning the world, working such a change on a worldly man's heart, that he shall liberally bestow his wealth, and not place any confidence in it, is a work, that God doth ordinarily work in men's hearts, and enables them to do with ease.  
27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee, what shall we have therefore?  
28. And Jesus said unto them, Verily I say unto you, [that ye which have followed me, in the note d regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.]  
Paraphrase 28. ye that are now my disciples, and have by receiving the faith and baptism left all to follow me, shall, assoon as I come to my kingdom, be highly honoured and rewarded by me, or, You that have received me and followed me, and persevered constant to me, continued with me in my temptation, Lu. 22. 28. shall in the new age, or state, (taking its beginning from the resurrection, and ascension of Christ) have a power in the Church instated on you, as my successors, somewhat proportionable to that of the several Rulers of the Tribes among the Jews, (a token of which are the keys, after given to them, and promised, as here, c. 16. 19) The power which my father hath given me on earth, shall at my departure be instated upon you, Lu. 22. 29.  
29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an note e hundred fold,] and shall inherit everlasting life.  
Paraphrase 29. And whosoever shall for my sake part with any of the advantages and possessions of this life, whatsoever it is, he shall be so far from being a loser by it, that he shall in this very life be by that means abundantly more richly provided for; in the same proportion, that he which in the harvest hath the most plentiful returns to his seed and painstaking. (c. 13. 8.)  
30. But many that are first shall be last, and the last shall be first.]  
Paraphrase 30. But though you have advantage of other men in being thus early in Discipleship, yet 'tis very possible that some that come after you in time (as Paul) may labour as fervently, deserve as much, and consequently be as richly rewarded as you. (upon which follows the parable of c. 20. 1.)  

Annotations on Chap. XIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. eunuchs] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a vulgar ordinary signification, which is known by the English use of the word Eunuch, that is, in the expressions of the Grammarians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And accordingly three sorts of them are ordinarily set down, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castrati; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But here the Context which sets it in opposition to marrying, makes it clear, that Eunuchisme is taken for the chastity of a single life, howsoever acquired, whether 1. by natural temper, or 2. by some outward accidental weakening, or debilitating of nature, as was frequent among the Gentiles, in order to some offices and services, to which men, that were thereby secured from desires, were designed; Such, if it were done by themselves, are called by the Apostles Canons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murtherers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enemies of God's workmanship, Can. 22, 23. or 3ly, by firm purpose or resolution of mind, assisted by God's grace, in order to his service; such were the ascetae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that imposed hardships on themselves, and combated with their own desires. Thus in Phavorinus, the word being deduced according to some Grammarians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have the mind well or wisely disposed, it signifies, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have nothing to do with any thing of venery or carnality, for, saith he, the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called all things of that kind, follies; Thus we know the Scripture hath expressed any such unlawful commission, the doing folly in Israel, and so 'tis cited out of Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abstain from sleep and all foolish things, where yet Aristophanes hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Scholiast expounds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he. But 'tis possible that the place in Aristophanes is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then there is no question, but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleep might be a civil word for things of that nature, as in the Wise man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Perfect] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection here, must be defined by considering what is meant by entering into the kingdom of heaven, v. 23. For it appeareth that the not undertaking the condition required of the young man by Christ, to his being perfect, doth also exclude him from entering into this kingdom, or render him uncapable of it. Now that kingdom of heaven, signifying that crown of eternal life and bliss, which was this man's aim, v. 16. the entering into that kingdom is the undertaking the condition now required by Christ, or the attaining that bliss by performing that condition, and therefore his going away v. 22. that is, forsaking of Christ, caused by the greatness of his riches, is all one with the rich mans not being able to enter into that kingdom v. 23. This again appeareth by the question and answer ensuing, v. 25. where when the Disciples ask, Who then can be saved? (whatsoever they mean by that, whether, who can be a Christian? as the word rendered escaping or being saved often signifies, (see Mat. 10. h. Lu. 13. b. and Rom. 10. a.) or whether who can come to heaven?) Christ's answer is, by looking upon them, etc. intimating them to be examples of this possibility, capable of this salvation, this entering into the kingdom of heaven, as having performed the condition requited to qualify them ●or it. From these premises it seems necessary to conclude that the perfection here spoken of is Christianity itself, (and not only an heroic eminent degree of it) and that the condition here required to it is matter of command, not counsel only, and such, as he that will not ascend to, (the young man here) cannot be called or deemed a Christian, cannot attain to bliss, as 'tis now offered under the Gospel. From hence it follows not, that no man is saveable, or a Christian, but he that sells all, and gives it to the poor, and so follows Christ, for there is no command elsewhere given by Christ to all men to do so, (and this command here given to this young man, and the like, in some degree, to the Disciples, to leave their nets, that is, their whole estates, and follow him, obliges none but those to whom it was given) but only thus, that he that loves any thing more than Christ, is no Christian, that whatsoever Christ shall at any time by any explicit command, as here, or else by his providence (by making it impossible to preserve my fidelity to him, or obedience to any known command of his, without parting with my wealth etc.) require of me, I must impartially perform it, though it be with the loss of my estate, or even of life itself, and if I do not resolve, and undertake to do so, I cannot be saved, I am no Christian. Or if having vowed it, (as every Christian doth in Baptism, vowing there, whensoever the world comes in competition with Christ, to forsake the world and follow Christ) I do not in time of trial perform it, I forfeit the privileges of Christianity, all title to bliss. And this is it that maketh it so hard a thing for the rich man, and even so impossible for him that trusteth in riches, Mar. 10. 24. (that hath reposed any confidence in them, that depends, or looks on them as his felicity) to enter this kingdom, to be, and continue Christian, to attain this perfection or this bliss; for, where his treasure is, there will his hear● be also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Camel] It was an ordinary proverb among the Jews that An Elephant cannot pass through the eye of a needle to signify the most impossible thing. Thus in the Babyl. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Talmud▪ Perek Haroe Barachoth, You perhaps are one of Pombeditha (an Academy of Jews in Babylon) where they can make an Elephant pass through a needle's eye; signifying them a vainglorious people, that would boast of doing impossibilities, and in Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Elephant that enters by the hole of a needle. This proverb Christ was willing to change from the Elephant, which was a beast that few had seen, to a Camel, which was very ordinary in Syria, and whose bunch on his back is apt to hinder his passage through any narrow entrance. This being thus premised, as the full account of the place, it is yet farther observable that Phavorinus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith, that 'tis not only the name of that beast, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies also a cable with which the mariners bind the anchors, and citys this place of the Gospel, as belonging to that signification of the word; & so Theophyl. that 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cable with which Mariners use to ●ast their Anchors. Were the word to be found in that sense in other Authors, it would be an ingenious conjecture, but this word for a cable, (from which the English probably comes with a light change of [m] into [b]) is by Suidas, and the Scholiast of Aristophanes written with [l] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so in Hesychius (from whom Phavorinus ordinarily borrows) for so sure should it be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And so this being the only place cited by Phavorinus, (and from him or with him observed by others) 'tis more possible, that it was but a conjecture of that Grammarian, and so of no more authority than such; And therefore the proverbial speech among the Hebrews foremention'd (the using of which was not extraordinary with Christ, see Note on c. 10. i) to him probably unknown, but to us made clear by their writings, may remove all that difficulty, the not discerning of which put him upon that bolder interpretation. Mean while the application of that Proverb to the rich man's turning Christian, or entering bliss, is no farther to be extended, then to signify the greatness of the distance, and so of the change or passage from one of these states to the other, the rich man's trusts, and joys, and confidences being so contrary to the Christians, and so perfectly irreconcilable with them. This is so far affirmed by Plato 5. de Leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis impossible to be exceeding good, and exceeding rich, that Celsus, the heathen enemy of Christ and Christians, saith, that this speech of Christ's was but a corrupting of that speech of Plato's, See Orig. cont. Cells. l. 6. p. 294.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Regeneration] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a new or second state, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Grammarians. 'Tis used among the Pythagoreans for the return of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when that soul which was once in him, that is dead, comes back to life again in another body. In sacred Writers 'tis used agreeably for the resurrection, whether that of the future being of body and soul, or that which Christ is pleased to make preparative to it, the spiritual proselytisme, expressed by that phrase, Tit. 3. 5. the change and renovation of the soul and affections in this life, and as a token and sign of that work of Christ's, it is used for Baptism, that being born of water and the Holy Ghost, Joh. 3. And so hath Phavorinus observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis set to signify Holy baptism, (see Note on Mat. 3. a. and Joh. 3. a.) Farther yet, and by the same Analogy, it may signify that second or new state, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Isaiah, that age to come, that is, the state of the Church under Christ, or his spiritual kingdom, beginning at the Resurrection of Christ, and this, either in respect of the beginning of it, Christ's Resurrection, which is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new birth of Christ, or else in regard that all other things (that is, the general disposal of all things in the Church) are become new, 2 Cor. 5. 27. the Gentiles received into the Church, the Jewish Priesthood, and ceremonies abolished, etc. If this last sense be here made use of, than it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye that have followed me, and another again after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the regeneration, severing the latter from the former, and joining it so with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall also sit, etc. that what is betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. when the son of man shall sit on the throne of his glory, shall be as in a Parenthesis, to explicate what is meant by that time, and what that in the regeneration signifies, viz. when Christ shall be gone to heaven, and all power in the Church solemnly enstated on him. At which time they shall be placed in authority next unto him, as the four and twenty Elders, Rev. 4. 4. are next to him that sits, in the midst, upon the throne. And thus that which is in these words here proposed to Peter and the rest of the Disciples, by way of reward for following him, will be exactly proportionable to that other promise in the same kind made to them in the person of S. Peter, c. 16. 19 For the giving the keys there, was the enstating on them a power in the Church, to which they were to succeed, under and after him, upon his Ascension, which very thing is clearly expressed by sitting on seats, and judging the twelve tribes; The expression being taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or chief of the tribes among the Jews, who had a dignity inferior, but (in that circuit) next to the Regal, to which Christ was by his Ascension enthroned. What this dignity and power was to be, is discernible both by that place of the donation of the keys, and more particularly by that, which c. 20. is added upon this very occasion; There the sons of Zebedee, or their Mother, in their behalf, having on this present promise of Christ, built an expectation of some earthly greatness, particularly of that (so familiar among them) of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief of the tribes, thereupon they petition, that they in the dispensing of these dignities among the Twelve, might have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Judah and Joseph among the Jews) the praeeminence above the rest of the Twelve, whereupon Christ disabuses her, and shows them that they were no kind of secular advantages (or such as would be very desirable to them) which were likely to come in to them by this means (see Power of keys c. 5. §. 13. etc.) By which answer of Christ to the Disciples, reflecting on the dignity and office of Judge here mentioned, it is in some degree evident, (what S. Augustine affirmeth) that the judicature here spoken of, is that in the Church of Christ; Yet because it is by S. Paul also affirmed of the Saints, that they shall judge the world, 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joined herewith the eating and drinking at his table in his kingdom, and because Mar. 10. 30. (which is parallel to this,) beside the reward in this time (this world) there is mention of the world to come also, and everlasting life, therefore it will be most safe to interpret this judging here, of the Apostles power in the Church of Christ, yet so as may not exclude that future dignity also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Hundred-fold] There is a saying in the Alcoran very agreeable to this, Quiopes suas erogant in via Dei similes sunt grano, quod septem spicas germinavit, They that lay out their riches in the way of God, are like a grain of corn which hath shot out seven stalks. Now supposing every of those stalks or ears to have ten corns in it, that will be the seventy-fold spoken of, Mat. 13. But supposing fourteen or fifteen in each, (as in the most fruitful places and years it is) than it amounts to an hundred-fold, and so the hundred-fold, being the proportion of the most fruitful message, is here set down as the harvest of the Christian (that suffers or gives for Christ's sake) and that in this life.    

CHAP. XX.  
1. FOR the kingdom of heaven is like unto a man that is an householder, which went out 
* at day break, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  early in the morning to hire labourers into his vineyard.]  
Paraphrase 1. If you do not perfectly understand what was last said, (of the last shall be first, etc.) then a resemblance of it (and in that of all Gods dealing with men in the Church) you may have in a man of an estate, managing it himself, by the manner of his dealing with his hired labourers; First he went out as soon as it was light (answerable to Christ's calling and sending the twelve at the beginning of men's receiving the faith c. 9 38. and c. 10. 1.) into the market place, where day-labourers were wont to stand, expecting employment, to hire labourers for his vineyard.  
2. And when he had agreed with the labourers for a penny] a day, he sent them into his vineyard.  
Paraphrase 2. And having agreed with a certain number for a set determinate wages of seven pence halfpenny,  
3. And he went out [about the third hour;] and 
† or, found, for the Gr. & Lat MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saw others standing idle in the marketplace.  
Paraphrase 3. about nine of the clock in the morning.  
4. And said unto them, Go ye also into the vineyard, and [whatsoever is right I will give you.] And they went their way.  
Paraphrase 4. I will not bind myself to give you the wages of a whole day for this part of it, but according as you shall, for the time you are in, behave yourselves in the vineyard, you shall be rewarded.  
5. Again he went out [about the sixth and ninth hour,] and did likewise.  
Paraphrase 5. about twelve at noon, and about three in the afternoon.  
6. And about the eleventh hour he went out and found others standing idle] and saith unto them, Why stand ye here all the day idle?  
Paraphrase 6. And about five in the evening he went out again, and found others looking for work, willing to be employed, but not entertained by any,  
7. 
See v. 4.  They say vuto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and [whatsoever is right that shall ye receive.]  
8. So when even was come the Lord of the vineyard saith unto his 
* bailiff, or him that had the oversight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Steward, call the labourers and give them their hire, [beginning from the last unto the first.]  
Paraphrase 8. beginning first with those that came in latest, and so ascending to them that came in first.  
9 And when they came that were hired about the eleventh hour, they received every man a penny.]  
Paraphrase 9 And when they came to be paid that had entered last upon their work, he gave them a whole days hire, upon their good discharge of that one hour in the vineyard.  
10. But when the first came, they supposed that they should have received more, and they likewise received every man a penny.]  
Paraphrase 10. But when they came which were hired first, and wrought from the morning all day, they thought that they should have more than they which had been less time in the vineyard, but they were mistaken in their expectation, had no more than the sum for which they were hired.  
11. And when they had received it, they murmured against the 
† Master of the house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good man of the house,  
12. Saying, These last have note a wrought but one hour, and thou [haste made them equal unto us, which have born the burden and heat of the day.]  
Paraphrase 12. hast given them as much wages as we, which have laboured all day long.  
13. But he answered one of them, and said, Friend, I do thee no wrong, didst thou not agree with me for a penny?  
14. Take that thine is, and go thy way, I will give unto this last even as unto thee,]  
Paraphrase 14. Be thou content with that which comes to thy share, according to agreement, this man that came last to work (it being not his fault that he came not sooner, but his not being sooner called v. 7. and he having laboured honestly and cheerfully ever since he came) shall by me, who accept the will for the deed, be rewarded with the same reward that thou hast.  
15. Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am note b good?]  
Paraphrase 15. And sure thou hast no reason to complain. What reason is there that my bounty to others should be matter of envy and discontent to thee? or that thou shouldst be the judge, how I am to deal with thy brother? Many reasons there may be which thou knowest not, why they that came in last to the vineyard, if they were not sooner called, or not so powerfully as others, should be rewarded as liberally as they that have longer laboured; for a few acts of the will, if they be more intense and heroical, may in equitable estimation countervalue the work of a far longer time, as the thiefs confessing Christ, when he was on the Cross, when his Apostles had forsaken him, and so Paul called last, was in labour more abundant, and so ranked with the first, and so many that came in to Christ in the cool of the day, when persecution was over, might yet be as cordially intense and affectionate in his service, as they that suffered for him, and so some that come to repentance more aged than others, and those that at Christ's preaching came in to Christianity, compared with those that had lived in the Jewish Church all their time, see note b.  
16. So the last shall be first, and the first last; for 
* the called are many, but the choice or elect few  many be note c called, but few chosen.]  
Paraphrase 16. And thus that, which was said before c. 19 30. is evident, that some that come after you in time, may prove as richly rewardable as you, For the known saying is very true, that they that have favours done them by God beyond others (as to be first called, was a special favour to the disciples, of which no reason can be given, but Gods will) do not always exceed all others in labour and Christian diligence (as the Apostle S. Paul called long after, and therefore by himself styled less than the least, and born out of due time, as called after Christ's being gone to heaven, yet did labour more abundantly than all the twelve) nay some of them apostatise and fall off from Christ, as Judas did, and so of the whole nation of the Jews 'tis clear, that they were the men to whom God was first made known, and to whom Christ and the Gospel were first sent, they were first called to the faith, and first believed on him, and yet few of them in comparison continued faithful to him, but the Gentiles that are after called, do especially believe, and stick close to him, and consequently are accepted of him.  
17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,  
18. Behold, we go up to Jerusalem, and the son of man shall be 
* delivered, up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betrayed [unto the chief Priests and to the Scribes, and they shall condemn him to death.  
Paraphrase 18. to the Sanhedrim there, who though they have not power to put any man to death, yet shall pass that sentence against him, that he is guilty of death.  
19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him,] and the third day he shall rise again.  
Paraphrase 19 And shall press the Roman Judge to put him to death after their manner of punishing the basest malefactors,  
20. Then came to him the mother of Zebedees' children with her sons, worshipping him, and desiring a certain thing of him.]  
Paraphrase 20. Upon this mention of his resurrection, which they presumed to be the time of his taking all greatness upon him, the mother of James and John, being put upon it by them, came with them to Jesus, and falling down to him, made a petition (see Power of Keys, c. 5. §. 13.) to him.  
21. And he said unto her, What wilt thou? she saith unto him [Grant that these my two sons may sit the one on thy right hand, and the other on the left, in thy kingdom.  
Paraphrase 21. Of that dignity which thou hast promised thy disciples, c. 19 28. proportionable to that of being heads among the tribes of the Jews, grant that my two sons, James and John, may have the first places, as Joseph and Judah had among them.  
22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with?] They say unto him, we are able.  
Paraphrase 22. Then Jesus told the two disciples, they begged they knew not what, all the dignity, saith he, that is to be had by being nearer to me than others, is that of suffering inwardly and outwardly, can you prepare yourselves for that?  
23. And he saith unto them, [Ye shall drink indeed of my cup▪ and be baptised with the baptism that I am baptised with; But to sit on my right hand, and on my left, is not mine to give, 
† save to those for whom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but it shall be given to them, for whom it is prepared of my father.]  
Paraphrase 23. 'Tis true indeed, the sufferings that befall me shall befall you also, afflictions, and persecutions, wherein you may rejoice that you are made partakers with me, But for any privilege of honour or dignity above others, they to whom my Father hath designed, shall have it, and I shall not go about to change his designation, or assign it to any others, upon any absolute unconditionate will or favour of mine, to gratify you, or satisfy your importunity, but dispose of it according to those rules, and conditions and qualification, which my father hath set down, and I from him have revealed to you;  
24. And when the ten heard it, they were moved with indignation against the two brethren.  
25. But Jesus called [them unto him, and said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them.]  
Paraphrase 25. those that were displeased with the ambition of the other two, and said to them, 'Tis true that the rulers or kings of the nations are served and benefited by their subjects, receive secular advantages by their preminences (see note on 1 Pet. 5. a.) and the Emperors in like manner are over those Kings.  
26. But it shall not be so among you: but whosoever will be great among you, let him be your minister.]  
Paraphrase 26. But Prelacy and preeminence among you must bring along with it offices of burden and humility, and not be after the manner of Gentile Princes.  
27. And whosoever will be chief among you [let him be your servant.]  
Paraphrase 27. must be the servant of all the rest, (for so the governor's of the Church are to be)  
28. Even as the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.]  
Paraphrase 28. Even as Christ's kingdom here is not administered in that way, which might bring in splendour, or profit to him, but in a way of charity, serving, relieving, providing, and dying for his people, in stead of requiring such offices from them.  
29. note d And as they departed from Jericho, a great multitude followed him.  
30. And behold two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David.  
31. And the multitude rebuked them, because they should hold their peace; but they cried the more, saying, Have mercy on us, O Lord, thou son of David.  
32. And Jesus stood still and called them, and said, What will ye that I shall do unto you?  
33. They say unto him, Lord, that our eyes may be opened:  
34. So Jesus had compassion on them, and touched their eyes, and immediately their eyes received sight, and they followed him.  

Annotations on S. MATTHEW, Chap. XX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Wrought] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, when 'tis joined with words that denote time, is to be rendered, to stay, or to spend. So Acts 5. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stay a little while. So Acts 15. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stay time, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some time, c. 18. 23. So Acts 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay or spend the feast, Acts 20. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stay three months. And so here it may possibly note the space of their being and labouring in the Vineyard; though it is not improbable that the right reading might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laboured, which is very little distant from it. If it be not, yet most probably the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as visibly it is Ruth 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where hast thou laboured, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where she had laboured, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom I laboured, where still the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Good] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good hath a peculiar notion in this, and some other places, and signifies bounty or liberality, as when works of Mercy are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works, Acts 9 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good, Mat. 12. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fruits, Jam. 3. 17. and ordinarily in the Church-writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working good. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work good, Gal. 6. 9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every good work, 2 Cor. 9 8. appear by the Context to belong to works of mercy. Thus Rom. 5. 7. where the good man is so particularly distinguished from the righteous man, and Tit. 2. 6. where the elder women are commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good, that is, merciful or kind to those of their family. Thus when Hesychius mentions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is, as hath been said, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Greek termination, which signifies bountiful or merciful) he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making these three words to have the same signification: and so doth the Targum render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes, that is, good. And so in this place the Master is said to be good, because he gave to him that had been in the vineyard but an hour, as much as was the wages of the whole day: This, though it were not matter of injury to them that had laboured all day, because they had the full hire, for which they had contracted, is yet matter of murmuring there, v. 11. and indeed hath somewhat of difficulty in it, how to reconcile it with Gods rewarding every man according to his works, or actions, (which is everywhere said of God) and his giving a more liberal harvest to him that soweth plentifully, then to any that soweth less plentifully, 2 Cor. 9 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jews, and therefore if any part of it were here unmentioned by Christ, and briefly referred to by him, the sure way will be to supply it by the Authors among them, by whom 'tis fully set down. Now this is done by Gemara Hierosol. Cod. Berachoth. Of a King and labourers hired by him, and one of them paid for a little time the whole days hire, whereupon the rest of them grieve and murmur, and say, We have laboured all day, and this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. hath not laboured above two hours of the day, and, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath received his hire in peace, that is, the full hire of a day for that small time; To these the Kings answer there is, He in that two hours hath laboured as much as you have done all the day. Here it is evident, the account of the business is laid upon the superabundant diligence and earnestness of those that came late in, which God (though not tied by contract, as with the other, but only by promise of giving them what shall be mee●, v. 47. that is, dealing equitably with them) thinks fit to reward, through his merciful interpretation and acceptance of it, as richly, as the whole days labour of the others. And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord, v. 15. and not upon their superabundant diligence, for the time that they were in the Vineyard, yet is this other reason to be supposed here also, being not by this excluded, any more than Gods rewarding according to works is excluded by his being merciful (when indeed David makes a close connexion between them, Ps. 62. 12. Thou Lord art merciful, for thou rewardest every man according to his works) and 'tis possible it might also be mentioned by Christ, though for brevity it be not here set down. And indeed this form of answer (here used by Christ, and set down) by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to repel and pose the disputer (Is it not lawful, etc. Is thy eye evil, etc.) is very fit to have been prooemial to this other of the equitableness of the payment, in like manner, as Rom. 9 20, 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear, that in Christ's application of the Parable to his designed business, this is more than intimated. For the whole parable being briefly applied in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So the first shall be the last, and the last the first; the reason is distinctly annexed, For, or because many are the called, but few the chosen, Many of the called (that is, those that were hired, and admitted into the vineyard) are not the chosen, that is, are not thought fit to be rewarded at all by Christ, which à majori concludes, that some that came in later deserved as well as they that were first called in in the morning, which cannot be, but (as saith S. Paul of himself) by their labouring more abundantly for the time, than they had done which were longer there.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Called] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, and how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth examining at large now once for all, which therefore I shall set about; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, are proportionable one to the other, and will mutually help to the understanding one the other. If we look on them in the Apocrypha, as we meet with them both in one place of the third book of the Maccabees; it will prove a useful rise; There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies guests invited to a feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as in humane Authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer, and invocati in Plautus) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office of inviting and entertaining them; and Judith 12. 11. a banquet or invitation. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is he that was to invite and entertain (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitator in the Gloss and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Noted.) In the Greek translation of the Canonical books of the Old Testament the word hath another notion; as when those that were pitched on as special men by Adonijah to be of his party, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Kin. 1. 49. and v. 41. the called of Adonijah, not because they had been invited by him to a feast, but such as were called by his name, that is, such as adhered to him. For so they that Absalon had picked out in the same manner to be his confidents are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two hundred called men, 2 Sam. 15. 11. So that hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are pitched on either to receive special favours, or over and above to be employed in special trusts, and the latter the special meaning of the word. So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius, where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers, where probably it must signify special picked Artificers. Besides this notation of the Greek from the Hebrew for calling, there is another for celebrare to celebrate, and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify celebrem, as well as vocatum, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious, famous, sometimes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called, when it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous. Thus in the book of Exodus (c. 12. 16.) and in Levit. often, we find this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called holy, where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where yet we have no more reason to reprehend the Greek for either solecism, or mistranslation, then in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sure mercies, which yet is transcribed by S. Luke, who was skilful enough in that language, Acts 13. 34. The Greek, I conceive, is to have a sense assigned fit and proper for both the words and intention of the original, and it will be this, that such a day, the seventh or the like, shall be the called, or the solemn holy, holy signifying one set apart to a separate use, the service and worship of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemn or called, a special celebrity, a known day, favoured by God with that privilege above others, and both together a solemn holy, or a holy solemnity, not, I conceive, as our ordinary English reads (and the sense, though not the words, bears well enough) an holy convocation, as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred peculiarly to the calling or assembling the people together, but as it notes a special honouring and picking out of a day, and preferring it before others, A solemn, separate, festival day. So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not, as the Copy hath it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth the best and principal day, and is the same that an holy day. And just agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for called, or renowned, or picked out (set apart in some special degree, allowed some privilege, which others were not vouchsafed,) is the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint, either as applied to a day, Numb. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as to persons, Numb. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render the renowned of the congregation (as in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) where yet the Hebrew hath (from the same root, that before) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called, and is Numb. 26. 9 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Senators of the council, or Patres conscripti, as it were. Thus far will the Old Testament lead us into the sense of this word, and by the consent which is between the Translators of that, and the Writers of the New, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actively taken (as it must be, when 'tis applied to God) signifies that peculiarity of favour now vouchsafed (unto both Jews and Gentiles, but first to the Jews, to whom Christ first came, and the Gospel was first preached) which had not before been allowed to any, a state of favour vouchsafed by God's special providence, and grace, particularly that of having the way to heaven laid open to them, in the preaching of the Gospel. So Rom. 9 11. God's calling is set to signify his peculiar favour contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doing any thing on intuition of merit; and Rom. 11. 29. it signifies God's favour in allowing the means of salvation, and place of repentance unto the Jews, and is joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts or graces of God, particularly that of special promise to them (that is, to their fathers) that they should not utterly be destroyed, of which two favours of God to that people for their father's sakes (1. that they should not utterly be destroyed, 2. that the way to heaven, the knowledge of Christ should not utterly be obstructed to them, but that there should still be a possibility of returning) it is there affirmed that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolutely immutable and irreversible, So 1 Cor. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that invitation unto Christ, which, as it follows there, brought in those especially which were of the poorest spirits, not that others were not called, but that they did not ordinarily accept of the invitation. So Ephes. 1. 18. and 4. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of his calling is that Hope that results from the mercy of God in revealing his Son to them, or possibly in a Passive sense, the Hope that was consequent to their belonging or retaining unto Christ, being Christians; and so when c. 4. 1. they are exhorted to walk worthy of that calling, that service, into which they were entered. So Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reward, or crown of the supernal calling of God, supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or calling to be some service of ours, to which the reward given by God the Judge is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reward of the calling. So ● Thess. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that great honour of retaining to Christ, being his followers; and that 'tis there looked on, as a special dignity, appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which ought to be rendered, not vouchsafing, or counting worthy, but making worthy; for that is pertinent to dignities and privileges already enjoyed by any. So 2 Tim. 1. 9 the holy calling, is that honourable condition of being Christians, through the free mercy of God in revealing his Son to us, not upon the intuition of any merit of ours, but by his own free undeserved grace, called his purpose and grace in the middle of the verse. So Heb. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly calling is the retaining to Christ, which is mentioned as a high mercy of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers; and lastly 2 Pet. 1. 10. where we are exhorted to make our calling and election firm, the calling is again those mercies of Gods in making us Christians, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election, either again the same (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and the elect are the same, Revel. 17. 14. both expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleivers, or faithful, which follow) because that of having Christ revealed to them, this favour vouchsafed to them, was an act of Gods free choice, without any kind of merit on man's part, (and so the word appears to be taken, Ephes. 1. by comparing v. 4. with v. 9 or else the purpose and mercy of Gods of rewarding beleivers eternally. And these are made firm, when that sanctifying use is made of them, when men live proportionably to their talon given, God threatening otherwise to remove and withdraw those mercies. By proportion with this signification of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling, we must render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that hath received this mercy, and honour of retaining to Christ in any higher, or lower quality. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 1. and 1 Cor. 1. 1, one that hath received this special singular honour and mercy of Christ to be an Apostle, called from heaven to that office, and v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christians, though not Apostles, and v. 7. and 1 Cor. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not dignified so far as to be his Apostles, yet to be his servants or Christians; and c. 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either (in proportion to 2 Tim. 1. 9) they that are thus loved and favoured by God out of his special grace, or (according to S. Cyrill of Jerusalem his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Preface to his Catechisms) they that are come in to the faith of Christ, not only bodily as Simon Magus, but in sincere purpose and resolution of mind, (see Note on Rom. 8. 28.) So 1 Cor. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called, being opposed to infidel Jews and Greeks, are servants, followers of Christ; so Judas 1. the word is used absolutely and Substantively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them that are called, that is, to the Saints or Christians, sanctified by God the Father, and kept by Jesus Christ. Having gone thus far, there are only three places behind; Two are those, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here, and c. 22. 14. In this place 'tis clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the notion of retaining unto Christ, entering into his service in the vineyard, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some special excellence or diligence there, to which reward is consequent. Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer to the favour of being called before others, preferred before others in that respect, when others lie idle a great while, because they are not called, v. 7. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such, as to whom God hath awarded the hire or reward, which we see was by God (who rewards every man according to his actions, or works) awarded as plentifully to them that came in late to the vineyard, as to those that came in earlyest, and that signifies that they coming in late laboured more for the time than the other did, nay very many of those that were first called, viz. the Jews, came not in at all, and so were not all capable of that reward; And in both respects, 1. of them that being called first, were yet exceeded in diligence, and so overcome by those that came later and 2. of those, that forsook their own mercy, it is there said, that many are the called, but the chosen few, and the last shall be first, and the first last, those that had been vouchsafed earlyer mercies, greater graces for the obtaining salvation, called before others to the Gospel, nay perhaps allowed higher revelations here, are not yet found capable of higher rewards, greater degrees of glory hereafter. And the reason is, because (though not this of God's vocation, which is free, yet) that other mercy, of eternal reward, is dispensed secundùm opera, according to proportion to that use that is made of that grace of vocation, that is, to every man according to his works. So in the second place, Matth. 22. 14. the called are those to whom the first graces are given of inviting, and calling to Christ, v. 3. 4. and yet farther, of bringing in to that spiritual feast, v. 10. but then those that were invited, and did not at all come in, and so were not worthy, v. 8. that is, capable of the farther grace of reward, or reception there, and he that coming in, came without the wedding garment, that due reformation and change of mind, required of him in obedience to that call, were not allowed those higher vouchsafements, but even those which they had taken from them, and they punished for the abuse of them, cast into utter darkness, where there is crying out, etc. The last place, Apoc. 17. 14. is very remarkable, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called, chosen, faithful, are set down either as all one, or else as divers degrees of Christians, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last or highest. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retainers to Christ, or to the faith of Christ, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that had lived like such, that had not in vain received the Gospel, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful servants that continued faithful unto death, performed all the trusts that God had reposed in them. By what hath been thus shortly said, may be discerned what probably is the meaning of this word in the several places in the New Testament, which here once for all was not amiss to have mentioned. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Pet. 2. c.  
V. 29. In this place after v. 28. there is a large addition in the ancient Greek and Latin MS. thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (either miswritten for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But do ye seek to increase from a little, and from the more to lessen. But when ye enter, and are invited to supper, lie not down in the most eminent places, lest a more honourable than thou come in, and he that made the invitation come and say unto thee, Get thee lower, and thou be put to shame. But if thou lie along in the inferior place, and one inferior than thou come, than he that made the invitation shall say to thee, Come up higher, and this shall be for thy advantage. That some such thing was spoken by Christ upon some occasion, appears by Luke 14. 8. And of this there is no other mention in this Gospel, unless it be here.    

CHAP. XXI.  
1. AND when they drew nigh unto Jerusalem, and were come to Bethphage unto the mount of olives, than sent Jesus two disciples,  
2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her, loose [them] and bring them unto me.  
Paraphrase 2. the foal of the ass, Mar. 11. 2. and Lu. 19 30. 1. (see c. 26. 8. and c. 27. 44.)  
3. And if any man say aught unto you, ye shall say, The Lord hath need of them, and straightway he will send them.  
4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying,  
5. Tell ye the daughter of Zion, Behold, Thy King cometh unto thee, meek, sitting upon an ass, and a colt the foal of an ass.]  
Paraphrase 4, 5. Thus Christ road not for any weariness (having gone formerly through all Palestine on foot, and this being now a small journey from mount Olivet to Jerusalem, but thereby (by using this that belonged to Judges, Speak you that ride on white asses) to signify his approbation of those due acclamations which he knew would that day be given him, v. 8. as to the Messias, that so the prophecy Isa. 62. 11. and Zach. 9 9 might be accomplished, wherein we read, That the King of the Jews, the Messias, should come riding upon an ass' foal, which though it were a meek, was yet also a royal gesture or ceremony.  
6. And the Disciples went, and did as Jesus commanded them.  
7. And brought the Ass and the colt, and put on them their clothes, and they [set him thereon.]  
Paraphrase 7. set him upon the foal, see v. 2.  
8. And a very great multitude [spread their garments in the way, others cut down branches from the trees, and strewed them in the way.  
9 And the multitudes that went before, and that followed, cried, saying, note a Hosanna to the son of David, 
* Blessed in the name of the Lord be he that cometh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Blessed is he that cometh in the name of the Lord, Hosanna in the highest.]  
Paraphrase 8, 9 while they fitted the beast for him, used this ceremony of laying garments spread in his way, a rite usual among them at the creation of a king (2 Kings 9 13.) others used the ceremonies used at the feast of tabernacles, cutting and carrying of boughs, and crying in Hebrew, Save now, which being here done to Christ under the title of the son of David, was their proclaiming, or acknowledging him to be the Messias, which was to come (see Mat. 11. a.) and this they did in more words, saying, Blessed in the name of the Lord be he that is thus peculiarly sent by God to bring reconciliation or peace, (Lu. 19 38.) to us sinful men, Glory be to thee in the higest heaven, for thou art the eternal God, that dwellest there.  
10. And when he was come into Jerusalem, all the city was moved, saying, Who is this?  
11. And the multitude said, This is Jesus the Prophet of Nazareth of Galilee.  
12. And Jesus went into the Temple of God, and cast out all them that sold and bought in the Temple, 
† money-merchants.  and overthrew the note b tables of [the money-changers] and the 
* stalls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seats of them that sold Doves.  
Paraphrase 12. those which returned money by exchange.  
13. And said unto them, It is written, My house [shall be called the house of prayer, but ye have made it a den of note c thiefs.]  
Paraphrase 13. The Temple shall be set apart peculiarly to God's service, or employed only as a place of prayer, but your practice hath made it far otherwise, you have made it a kind of market place, a receptacle of cunning merchants that make gain and advantage of their brethren, by attending the festivals of the temple, and selling to them that bring not sacrifices with them.  
14. And the blind and the lame came to him in the Temple, and he healed them.  
15. And when the chief Priests and Scribes saw the wonderful things that he did, and the children, crying in the Temple, and saying, Hosanna to the son of David, they were sore displeased.]  
Paraphrase 15. And when they of the Jewish Sanhedrim saw his miraculous cures, v. 14. and the children's acclamations as to a King, or Messias, they were much troubled at it.  
16. And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea, [Have ye never read, Out of the mouth of babes and sucklings hast thou note d perfected praise?]  
Paraphrase 16. Do you not remember that prediction, Psal. 8. 2. that, Out of the mouth of babes, etc. that is, from the testimony of such weak and feeble creatures, Christ's divinity and power should be proclaimed, and great matters should come from such weak and mean beginnings?  
17. And he left them, and went out of the City into Bethany, and he lodged there.  
18. Now in the morning as he returned into the city, he hungered.  
19 And when he saw a fig tree 
† at some distance from the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mar. 2. 6.  in the way, he came to it, 
See Mar. 11. 13.  and found nothing thereon▪ but leaves only, and said unto it. Let no more fruit grow on thee henceforward for ever. And presently the figtree withered away.  
20. And when the disciples saw it, they marvelled, saying, 
* how is the figtree withered presently? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How soon is the figtree withered away?]  
Paraphrase 20. And the next morning, Mar. 11, 20. passing by, the disciples saw it, and wondered, saying, How wonderful is it, that the fig tree upon those words of Christ should be withered and dead all of it thus instantly?  
21. Jesus answered and said unto them, Verily I say unto you, If ye have faith and doubt not, 
See Mat. 17. 20.  ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done.  
22. And all things whatsoever ye shall ask in prayer believing, ye shall receive.]  
Paraphrase 22. But this you must set upon not in any confidence of yourselves, but in all humility of prayer to God, and whatsoever ye shall thus pray for, believing that I according to my promise will grant it to you, ye shall certainly receive from me, see Mar. 11. 24.  
23. And when he was come into the Temple, the chief priests and the elders of the people came unto him, as he was teaching, and said, [By what authority dost thou these things? and who gave thee this authority?]  
Paraphrase 23. Thou hast no authority from the Sanhedrim to do what thou dost, from whence then hast thou it? or why dost thou teach, and do what thou dost without it?  
24. And Jesus said unto them, I also will ask you one thing, which if you tell me, I in like wise will tell you by what authority I do these things.]  
Paraphrase 24. To this question Jesus thought fit to give answer by making this other question, which would retort, and stop their mouths, as it appears it did v. 27.  
25. The baptism of John whence was it? from note e heaven, or of men?] And they reasoned with themselves, saying, If we shall say, From heaven, he will say unto us, Why did ye not then believe him?  
Paraphrase 25. Had John the Baptist commission from God to do what he did, or came he only of himself?  
26. But if we shall say, Of men, [we fear the people,] for all hold John as a prophet.  
Paraphrase 26. we shall be in danger to be stoned by the multitude, Luke 20. 6.  
27. And they answered Jesus, and said, We cannot tell. And Jesus said unto them, [Neither tell I you by what authority I do these things.]  
Paraphrase 17. Then sure it is not needful for me to give you account of my commission, or authority, when 'tis granted by you, that a man may lawfully preach, and baptise, and entertain disciples, as John did, without the approbation of the Sanhedrim.  
28. But what think you? A certain man] had two sons, and he came to the first and said, Son, go and work to day in my vineyard.  
Paraphrase 28. But is not this a strange thing that you that undertake and pretend so much to be Gods knowing and obedient servants, should yet stand out the most obstinately of all others against his commands and messengers sent from him, when the worst and meanest of men the Publicans and the multitude forsake their former ways, repent and believe the Gospel? I will tell you a story, or parable, There was a man that  
29. He answered and said, I will not, but afterward he repented and went.  
30. And he came to the 
* or, other, for the Gr. and Lat. and most of the MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  second, and said likewise, and he answered and said, I go Sir, and went not.  
31. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, that the Publicans and harlots [go into the kingdom of God before you.]  
Paraphrase 31. receive the Gospel, when ye reject it.  
22. For John came unto you [in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him. And ye, when ye had seen it, repented not afterward that ye might believe it.]  
Paraphrase 32. showing you a way (preaching repentance as the only way) to rescue you and your whole nation from destruction, and ye despised his menaces, Nay when even the Publicans and viciousest people were wrought on by him, yet did not this work upon you neither.  
33. Hear another parable, There was a certain householder, which planted a vineyard, and 
* set a mound about it and hewed a winepress, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hedged it round about, and digged [a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.]  
Paraphrase 33. a hollow trough, wherein they tread grapes; and built a fair lodge for the vine-dresser to dwell in, and having furnished it so completely that no man could require any more to be done to make it tenantable, he let it out to those that deal in that commodity, who for the fruit of it were to pay him a set price, upon agreement, Cant. 8. 11. and having so done, himself took a journey a great way off.  
34. And when the time of the fruit drew near] he sent his servants to the husbandmen, that they might receive the fruits of it.  
Paraphrase 34. And when the harvest time came, when they were to receive the fruit and pay the rent,  
35. And the husbandmen took his servants, and beat one, and killed another, and [stoned another.]  
Paraphrase 35. at another they threw stones, though they killed him not.  
36. Again he sent [other servants more than the first,] and they did unto them likewise.  
Paraphrase 36. a greater number of servants, than those which he had sent at the first,  
37. But last of all he sent unto them his son, saying, They will reverence my son.  
38. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, [and let us seize on his inheritance.]  
Paraphrase 38. and then we may take possession of his inheritance, as our own.  
39 And they caught him, and cast him out of the vineyard, and slew him.  
40. When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?  
41. They say unto him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons.]  
Paraphrase 41. And the Pharisees expressed a great indignation against these false and bloody servants, affirming them worthy of utter destruction, that the Lord might provide him better Officers, which should pay him his rent duly; though when Jesus upon this answer of theirs approved the reasonableness of it, and affirmed it should thus befall them indeed, Lu. 20. 16. (by which they began to discern, that he spoke the parable against them,) they with indignation deprecate the sentence, Lu. 20. 19  
42. Jesus saith unto them, [Did you never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner, note f this is the Lords doing, and it is marvellous in our eyes?]  
Paraphrase 42. Did you never observe a notable passage in the Psalmist, Psal. 118. 22. referring proverbially to some famous building, the Temple or the like, (wherein one stone which the builders had laid aside, as good for nothing, proved at length to be very fit for the prime place in the building, the utmost corner stone) and by that Psalmist applied to David (whom the princes with Saul and the chief of Israel refused, and persecuted, but after he became king) and which yet farther prophetically belongs to Christ (who being refused and rejected a long time by the chief priests, and elders, and the Sanhedrim of the Jews, and by them put to death, was to rise again, and become a glorious head of his Church?  
43. Therefore I say unto you, [the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.]  
Paraphrase 43. The Gospel and the privilege of being the only Church and people of God, shall be taken from you, and given to such as shall practise those things which the Gospel requires.  
44. 
* This whole verse is left out in the Gr. & Lat. MS.  And whosoever shall fall on this stone shall be 
† bruised or shrewdly shaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  broken, but on whomsoever it shall fall, it shall note g 
‖ dash him to pieces.  grind him to powder.]  
Paraphrase 44. He that, on occasion of Christ, shall by any thing that befalls him, be discouraged, or fall into unbeleif, this shall be a great wounding of his soul, a great sin thus to fall off in time of tribulation; but he that not out of weakness, but of contumacy, shall resist and provoke his wrath, and judgements, and so bring this stone, this vengeance of Christ down upon him, it shall come down most heavily, and dash him into a thousand pieces.  
45. And when the chief priests and Pharisees had heard his parables, they perceived that he spoke of them,  
46. But when they sought to lay hands on him, [they feared the multitude, because they took him for a prophet.]  
Paraphrase 46. they durst not, knowing that the people generally took him for a Prophet, that is, one that had liberty of speech, and was not to be restrained, or apprehended, nor disparaged by them, v. 26.  

Annotations on Chap. XXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Hosanna] The word Hosanna is contracted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Save I beseech thee, A form of acclamation, which the Jews were wont to use in their Feast of Tabernacles, in which also they used to carry boughs in their hands, (See Nehem. 8. 15. 1 Mac. 13. 5. 2 Mac. 10. 7.) and also to sing Psalms, as it is in the Maccabees, that is, to cry Hosanna. Both these of Boughs and Hymns were usual among the Grecians in any time of sacred festivity. See Hesychius on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, saith he, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bough of Laurel (as here of Palm) which they held in their hands when they praised their Gods. From these two put together it is, that, as Elias Levita tells us in his Thisbi, those boughs there used, were called Hosannaes', and to bind up Hosannaes', is, properly, to bind up bundles of willowboughs, which, saith he, where they were to be had, were most used by them, though those that are prescribed in Nehemiah are Olive, and Pine, and Myrtle. This ceremony thus largely used to Christ, with all the solemnities of strewing garments and boughs in the way, as at the inauguration of a King, as in David's Coronation, Psalm 118. 25. and Psal. 20. 9 and as at the Feast of Tabernacles (by which was noted, or prefigured Gods pitching his tabernacle in our flesh, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwelling, or pitching his tent or tabernacle, among us, Joh. 1. 14. his dwelling in the tents of Sem, Gen. 9 17.) is a token of the people's acknowledging him to be the Messias, the Shiloh, whom they expected, who is therefore expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that cometh, that is, he that was thus solemnly sent, and anointed by God (see Mat. 11. a) And the addition in the next words of Hosanna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest, will be best understood by comparing it 1. with Psal. 148. 1. (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his highest signifies poetically in the heavens, immediately precedent) and then with Luke 19 38. where it is, peace in heaven, and glory in the highest, that is, glory and praise to him in heaven, who had used this means of reconciling heaven with us, that is, God in heaven to us sinners upon earth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Tables] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 table here is that from which those that dealt in returning moneys, or in bills of exchange, and made advantage and gain by so doing, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 25. 27. ordinarily among Authors. Thus among the Jews in the Gemara, Sanhedrim, c. 7. §. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have a great deal of money, but there is no Trapezite, or Money-Merchant, with whom I may place it. Here the Trapezite seems to signify that sort of men who (as Merchants among us) return money for others to some other place, or help them to do it, and by so doing receive some themselves, and help them to advantage sometimes. Hence it was that the Israelites being by the Law to come up to Jerusalem (how far soever they dwelled from) and there to sacrifice, and to offer the half shekel for the use of the Temple, Exod. 30. 13. (which by the length of their journey sometimes they were disabled to do) These trapezitae set up their tables in the very Temple, that so they might traffic with all that had use of them, in like manner as others brought oxen, and sheep, and doves, to sell there to them which had not brought their sacrifices with them. These traders are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, men that dealt in money (for, as the Grammarians tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the printed Copy of Thomas Magister reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a piece of money with the image of an ox upon two) and so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 2. 14. and that is the very same, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ordinarily taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, money indifferently, and it is a mistake of those, which from the nature of this word, think it fit to translate it money-changers in this and that other place, (
* Quibus siclus non esset ex lege Dei, Ex. 30. 13. in promptu ibi invenirent apud nummularios seu permutatores alterius monetae, etc. Drusius Praeter.  meaning thereby those that change one piece of money into another, other coins greater or smaller into that of a shekel) whereas it is dealing in money by way of return, or exchange. From whence it is that Hesychius puts these four words in the same sense, one to explain the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in like manner as Thomas Magister renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the three former used in the Gospel, and all to be interpreted by the fourth, an Usurer, that is, one that made gain by loan of money, though this were not the usury directly forbidden by their Law, but rather a way of merchandise, giving then so much money here, for so much more in another place; where the thing that is paid for, is not so much the use of the money, as the conveying it from one place to another, or the saving others that trouble of conveyance. 'Tis true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut or shave, signifies to divide any thing into small pieces, as in Plato, man's nature, saith he, seems to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have been cut into very little pieces. And in S. chrysostom, who speaking of his homilies, more than one of the same matter, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have cut it into many minute parts for several days. And Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or as it should be written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to divide into thin parts, but that doth not signify the changing Gold into Silver, or a shilling into three groats, etc. but to divide the wedge of Gold or Silver into little parts, and then stamp them and make coin of them, and such are generally called (be they bigger or lesser pieces) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as 'tis plain John 2. 15.) that is money, and by Analogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numularii, they that deal in money for advantage, returning it by way of exchange, in the sense, in which among authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used; as in Themistocles Epistles, where Philostephanus the Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the same of whom before he had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that made gain by returning of money. All these traders and traffiquers that had set up in the Temple, Christ removes from thence, and, as S. Mark adds, c. 11. 16. would not permit that any should bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (that is, not only vessel, but any other utensil, as in Nicolaus Damascenus of the Sordo-Libyes, of whom he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a cup and a sword, where the sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as a cup, and so is a sheet, Acts 10. 11.) any kind of commodity, through the Temple, which was observed also among the Jews. For so saith Maimonides in Halacha Beth Habbechira. c. 7. no man may come into the mount of the Temple with a staff, or shoes, or with a wallet, or with money folded up in a napkin, (all which are contained in the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And that which is observed in this kind of some Temples by Plutarch, seems very probably to be meant by him of this Temple of Jerusalem, as Pe. Cunaeus hath observed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Thiefs] By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thiefs here are meant those that by merchandise make gain of others, not those that are robbers indeed; so Joh. 2. 16. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a house of merchandise. Of this see our learned Countryman Mr. Fuller Miscell. l. 4. p. 6. p. 499.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Perfected praise] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in this place, is the Septuagints translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founded, or ordained, strength. There is little doubt but our Saviour repeated this place, as it was in the Hebrew of the Psalm, or in the Syriack dialect (as it appears he did in the repeating of the beginning of Psalm 22. by the Syriack Sabacthani) and not in the Greek, and therefore the Greek made use of by the Evangelist, or his Interpreter▪ must still continue to have a sense that the Hebrew words will bear, and so belongs to the children's singing Hosannaes' (for though those which did so, were not infants or sucklings, but as they are called v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children, yet were they of an age far less able to judge, than the Pharisees that rejected Christ; and if that which was said by the Psalmist of very infants, were true, then much more may it be admitted of these) which was a testimony of his Divinity; and so was the ordaining strength, that is, a strong and glorious effect from weak means, and again the perfecting praise, that is, compacting, putting together a song of confession or parise, (see 2 Cor. 13. c.) a testimony of him, such as the Scribes and Pharisees could not think fit for him to accept, but he by remembering them of that Prophecy of the Psalmist, acknowledges and owns it, as a good and valid testimony, and gives them reason to do so too.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Heaven] Heaven here signifies God, one of God's titles among the Hebrews being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 42. This] B in the Greek of Psal. 118. 23. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Feminine for the Neuter, because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used; and so Psal. 27. 4. the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one thing have I asked, because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Feminine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Grind] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by the Grammarians rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only to winnow, but to thresh the corn, either by breaking it with an instrument, a flail among us, or by bringing the wheel over it, or by treadiag it out, which was the custom among the Jews, (see note on chap. 3. i) and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is itself rendered by Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to tread, or rub, or beat the ears of corn. Now this phrase here applied to men (as 'tis also in the Prophets of the Old Testament, I will thresh you with a threshing instrument, etc. seems here to signify that sad condition of the people of the Jews, all of them that should hold out against Christ, Christ shall come upon that people, as with his threshing instrument in his hand, c. 3. 12. shall break and dash them to pieces, violently separate the straw from the wheat, the multitude of unprofitable, that is, unbeleiving impenitents from the little sound corn among them; the few sound beleivers; and then break all that straw into small pieces, as the manner of their threshing was; see Note on chap. 3. i▪ So we have the word Dan. 2. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall beat small and break into chaff all the kingdoms.    

CHAP. XXII.  
1. AND Jesus [answered and spoke again unto them by parables, and said,]  
Paraphrase 1. Continued his discourse c. 21. 44. and went on in parables, saying,  
2. The kingdom of heaven is like unto a certain King, which made a note a 
* marriage feast.  marriage for his son.]  
Paraphrase 2. It hath, and shall be the fate of the Gospel now preached to men, and first to the Jews, to meet with such reception, as a King is by parable supposed to meet with, who at the marriage of his son made an entertainment.  
3. And sent forth his servants [to call them that were bidden] to the 
† feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wedding, and they would not come.  
Paraphrase 3. to call upon the appointed guests for whom the feast was provided, and to bring them in.  
4. Again he sent forth other servants, saying, Tell them which were bidden, Behold I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto the 
* feast.  marriage.  
5. But they made light of it, and went their ways, one to his farm, another to his merchandise.]  
Paraphrase 5. But of the whole number of those that were invited, none came, some preferring their other affairs in the world before coming to a feast, took no great heed to the invitation, but sent back their desires to be excused Lu. 14. 18.  
6. And the remnant took his servants, and entreated them spitefully, and slew them.  
Paraphrase 6. Others most barbarously treating the servants that were sent on no other message to them but this of inviting them to a feast, killed them reproachfully which came thus to oblige them.  
7. But when the king heard thereof, he was wroth, and sent forth his armies, and destroyed those murderers and burnt up their city.  
8. Thed said he to his servants, [The 
* marriage-feast  wedding is ready, but they which were bidden were not worthy.  
Paraphrase 8. The feast is prepared, and in it your duty is performed, but those which were the prime guests invited to it, have behaved themselves most unthankfully, and unworthily, there is no reason they should be waited for any longer, (meaning hereby the Jews to whom the Gospel was first to be preached, Acts 3. 26.)  
9 Go ye therefore into the [high ways, and as many as ye shall find, bid to the marriage.]  
Paraphrase 9 places, where divers ways meet, where in all reason▪ the greatest company was to be met with, (that is, unto the Gentile heathen people of the world) and all that you can meet with there, be they never so vile in your eyes, invite and bring them to the feast, (preach the Gospel to them.)  
10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests.]  
Paraphrase 10. And this was accordingly done (the Gospel preached unto the Gentiles without any distinction) and they received it universally.  
11. And when the king came in to see the guests, he saw there a man which had not on a wedding 
* festival garment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note a.  garment,  
12. And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.  
Paraphrase 11, 12, 13. When this was done, the Feast furnished with guests, the Gospel received by the Gentiles, then shall Christ come to visit, and discern whether all come in to this feast in such manner as is required, if any man that continues in his sins, his heathen practices, crowd in under that profession, Christ will expostulate with him, and show him the great unreasonableness of this, and he shall never be able to plead any excuse in this matter, but fall under the terrible sentence of Christ as a Judge, and be delivered up to the Officers, or Sergeants for a sad and direful execution.  
13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth.]  
14. For 
* the called are many, but the elect few.  many are called, but few are chosen.]  
Paraphrase 14. See note on ch. 20. 16. c. and 1 Pet. 2. b.  
15. Then went the Pharisees and took counsel, how they might 
† ensnare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  entangle him in his talk.  
16. And they sent unto him their disciples with the note b Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest for any man, for thou regardest not the person of men.]  
Paraphrase 15, 16. This parable did so gall and incense the Pharisees, which were visibly concerned in it, that seeing they had nothing to lay to his charge, they now consult how to get some advantage against him, and to that purpose, knowing him to be a free speaker that would not disguise his thoughts for fear of any man, they send some of two contrary parties, some Pharisees, others that adhered to Herod the Roman Governor, that whatsoever answer he should make to their question, one party might be offended with him; and they came and asked him flatteringly, but insidiously, saying, We know that without all fear of men, or partiality, thou wilt tell us truly what is our duty toward God.  
17. Tell us therefore, [What thinkest thou? Is it lawful] to give tribute to Caesar, or no?  
Paraphrase 17. What is lawful by God's law in thy opinion? Is it by that lawful  
18. But Jesus perceived [their wickedness, and said, Why tempt ye me, ye hypocrites?]  
Paraphrase 18. their treacherous design, and said, Why endeavour ye to ensnare me under pretence of reverencing me? v. 16.  
19 Show me [the tribute-money. And they brought unto him a penny.]  
Paraphrase 19 the money or coin in which ye are wont to pay the tax; and they brought him a coin that was half the Alexandrian, but a whole Attic drachma, and so the fourth part of the shekel of the Sanctuary, or half the ordinary shekel. See note on ch. 17. c.  
20. And he saith unto them, [whose is this image and note c superscription? [ 
Paraphrase 20. The inscription of this coin is Caesar Augustus such a year after the taking of Judaea; This being a record of the conquest of the Romans over this nation, and the right by them acquired, by the dedition of Hyrcanus, (see note b.) and an expression of the years since that taking, about ninety years (for so long ago did Pompey subdue, and take Jerusalem) show that now 'tis unlawful to seek change, after so long continuance of that power so fairly, and legally acquired. Besides, the coining of money is part of the supreme power, or regal prerogative, incommunicable to any other, and your acknowledging this to be the currant coin, supposes Caesar, whose signature it hath, to be your lawful Prince, to whom therefore the tribute is due, as the legal protector of your civil commerce; Look therefore upon the coin for the stating of your question, whose image and signature it hath on it.  
21. They say unto him, Caesars. Then saith he unto them, Render therefore unto Caesar the things that are Caesar's, and unto God the things that are Gods.]  
Paraphrase 21. They confessed it to be the image or signature of the Roman Emperor, and Christ thence concluded, that they that acknowledge Caesar's supremacy over the Jews ought not to dispute, but pay him that tribute that is due to him as supreme, there being nothing derogatory to God in so doing. But the law of God requiring that every one should have that which belongs to him, and particularly Kings their due acknowledgements, and tributes, which are due to them, as acts of piety are due to God.  
22. When they had heard these words, they [marvailed, and left him, and went their way.]  
Paraphrase 22. admired the prudence of his answer, and so departed without hopes of gaining any advantage against him.  
23. The same day came to him the Sadducees, which say there is no [resurrection,] and asked him,  
Paraphrase 23. future estate after this life.  
24. Saying, Master, Moses said, If a man die having no children, his brother shall [marry his wife, and raise up seed unto his brother.]  
Paraphrase 24. Do the part of the next of kin to his wife, and the children which he begetteth of her shall be accounted his dead brother's children or seed.  
25. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and having no issue left his wife unto his brother.  
26. Likewise the second also, and the third, unto the seventh.]  
Paraphrase 26. Until all the seven were married, and dead without children.  
27. And last of all the woman died also.  
28. Therefore in the resurrection whose wife shall she be of the seven, for they all had her?  
29. Jesus answered and said unto them, [Ye do err, not knowing the scriptures, nor the power of God.]  
Paraphrase 29. This error of yours in believing no resurrection, proceeds from your not considering the several places of Scripture, nor the power of God in ordering the life to come in another manner than is used in this.  
30. For in the resurrection they neither marry nor are given in marriage, but are as the Angels of God in heaven.  
Paraphrase 30. As for your argument against it, 'tis soon answered, by telling you, that in that other world those that are there live not like husbands and wives, but are in that respect no otherwise then the pure spiritual Angels of God, which have no bodies about them, all such relations which are here among men, are swallowed up in that other world.  
31. But as touching the note d resurrection of the dead, have ye not read that which was spoken unto you by God, saying,]  
Paraphrase 31. But to make it evident to you by that part of Scripture which hath authority among you Sadducees, that is, by the Law, by you acknowledged for the word of God, that there is another life, it is there you know, thus written,  
32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? [God is not the God of the dead, but of the living.]  
Paraphrase 32. Which being spoken after their decease, was an evidence that there is another life after this, which they that are dead to this have their parts in, or otherwise how could God be said not only to have been, but still to be their God after their death?  
33. And when the multitude heard this, they were astonished at his doctrine.  
34. But when the Pharisees had heard that he had put the saducees to silence, they were gathered together.  
35. Then one of them, which was a lawyer, ached him a question, [tempting him,] and saying,  
Paraphrase 35. on design to ensnare him in his answer, or to hear what he would say,  
36. Master, which is the great commandment in the law?  
37. Jesus said unto him, Thou shalt love the Lord thy God [with all thy heart, and with all thy soul, and with all thy mind.]  
Paraphrase 37. with all thy will, and affections, and understanding, Mar. 12. 32.  
38. This is the first and note e great commandment.  
39 And the second is like unto it, [Thou shalt love thy neighbour as thyself.  
Paraphrase 39 Thou shalt think thy neighbour as worthy to enjoy what belongs to him, as thou thinkest thyself, and allow thy neighbour, whatsoever thou expectest from him, either by way of justice or charity, nay whatsoever thou desirest to receive from God himself.  
40. 
* In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  On these two commandments note f 
† conspire  hang all the law and [the prophets.]  
Paraphrase 40. the Prophets as Interpreters of the law, and its precepts.  
41. While the Pharisees were gathered together,] Jesus asked them,  
Paraphrase 41. The Pharisees being by this occasion drawn together about him, v. 34. before they went away again from him,  
42. Saying, [What think ye of 
† the Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ? Whose son is he?] They say unto him, The son of David.  
Paraphrase 42. What is your opinion of the Messias? Whose son, or of whose progeny do you find in the Scriptures that he shall be?  
43. He saith unto them, how then doth David [in spirit] call him Lord, saying,  
Paraphrase 43. Writing by inspiration, prophetically,  
44. The Lord said unto my Lord, Sat thou [on my right hand, till I make thine enemies thy footstool?]  
Paraphrase 44. next unto me, till I subdue all thine enemies under thee.  
45. If David then call him Lord, how is he his son?  
46. And no man was able to answer him a word, neither durst any man (from that day forth) ask him any more questions.]  
Paraphrase 46. This question pozed them all, and quite put them out of their course (to which formerly they had received some discouragement, v. 22. 33.) of ask him questions, to take advantage from him, v. 15. 35.  

Annotations on Chap. XXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Marriage] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both in this place, and Joh. 2. a marriage-feast, we have before observed (see Note on c. 9 e.) that here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the garment that was customary at such feasts, that is, a better sort of array then those that were used upon ordinary days, will be obvious to any man that is conversant in ancient customs; So in the Wardrobes of great men, there were robes to put on for that use, mentioned by Juvenal, when he speaks of the treched●pna, that runs about to feasts, or entertainments. These were vestes discubitoriae, fine and florid, such as Trimalcios in Petronius, in whom they are also called vestimenta Triclinaria, and in Xiphilin, in the life of Adrian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the festival garment, and this, it seems, so necessary, (as repentance and reformation of life, the new garment, or array of the soul, which is here Parabolically expressed by it) that without it, even they that were invited to come, were not yet permitted to taste of the feast, or remain among the guests.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Herodians] The Herodians were not a distinct sect from the Pharisees and Sadducees (see Note on c. 16. a.) but some of them Sadducees, as appears by comparing Mat. 16. 16. with Mar. 8. 15. They are by 
* Drusius in Praeter.  a learned man said to be Grecians, which King Herod brought with him out of the desert, and which became a certain Sect after that time, for which he citys Aruch; But this was by a great mistake in him of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians, when 'tis no more but jonim doves, or pigeons, which Herod brought with him out of the desert, and from which sprang a certain sort of Pigeons, (not Sect of men) different from others. The Herodians by many of the Ancients are thought to be those that (conceiving the Prophecy of Jacob concerning the Sceptre departing from Judah to be accomplished in Herod the great, who was not a Jew, and yet swayed the sceptre there) believed him to be the Shiloh promised by Jacob at that time; So Epiphanius, that they were Jew's, idle, and hypocrites, that thought Herod to be the Christ promised in the Prophets. So Tertullian, Herodianis qui Christum Herodem esse dixerunt. So chrysostom on Mar. 12. so Theophylact, and S. Hierome, Dial, cont. Luciferianos', though in his Comment on this place, he utterly reject it. Nor indeed is it any thing probable, that now at this time, 30 years after Herod's death, there should remain any of this belief, that Herod was the Messias; It is therefore in the next place observable, that the Syriack for Herodians reads Herod's followers, and that may give us an hint of another interpretation, which seems to be the most probable: Of the Jews some part acknowledged, and adhered to the Caesarean or Roman authority, some part looked upon it, as an usurpation, and of this generally were the Pharisees. This difference or controversy was thus occasioned. About 150 years before the birth of Christ, the government of Judaea came into the hands of the Zelots or Maccabees, Among them Judas Maccabaeus being in fear of Antiochus entered into a league with the Romans, which continued about 90 years. Then Hyrcanus and Aristobulus the sons of Alexander falling into contention for the Kingdom, & the younger brother Aristobulus getting possession of it, Hyrcanus applied himself to the Romans for redress; And by Antipater's mediation besought Pompey (being then near) to come with an army to his relief; Pompey did so, and thereupon besieged Jerusalem, Hyrcanus' party within soon delivered it up, And Aristobulus' party retired into that part, where the Temple stood, and Pompey stormed the Temple, and took it, and so the city came into the Romans power, and Hyrcanus was restored to the high-priesthood, and Kingdom of Judea, but so as to hold (as he obtained) it being under the Romans protection, which they did (those of them that were of Hyrcanus' party) by consent, and not by force, by a choice which the factions among themselves put them upon, and by way of dedition, and so 
* De Bell. I●d. l. 1. c. 8.  Josephus plainly saith of the Jews, that they had made a dedition of themselves. Mean while they of Aristobulus' party looked upon the Romans as Usurpers, and forcible possessors. And thus it continued till our Saviour's time. And at this time some of each party, Pharisees on one side, and Herodians, that is, followers of Herod, on the other, came unto Christ, meaning to ensnare him, whatsoever he said, and to take advantage either to inflame the Pharisees (which were the most eminent men among the Jews) if he should say that tribute was to be paid, or to bring him into danger of Herod, and the Roman party, if he should say, 'twas not to be paid. And though Christ's answer be punctually in favour of the Roman Emperor, especially to those that took the tribute to be his right, yet because in prudence Christ thought fit to give such an answer, as might best avoid the opposite danger, this very prudence of his is after by false malicious persons improved into an accusation against him, Lu. 23. 2. as if he forbade to give tribute to Caesar, see Mar. 12. Note a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Superscription] The tribute-money or denarius, that was to be paid to Caesar by way of tribute, had on it, saith Occo, the picture or image of Caesar, and in it these letters written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caesar Augustus, such a year, after the taking of Judea. This latter, no question, is that which is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inscription or superscription of the coin, from whence Christ concludes Caesar's right by title of Conquest to require tribute of the Jews.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Resurrection] The argument against the living of souls now after death, and before the Resurrection, which is taken by some (see Brevis disquisitio) from this place of Mat. 22. 31, 32. lies thus: Christ proves the resurrection of the dead, v. 31. by this Argument, God saith, he is the God of Abraham etc. long after Abraham's death, and God is not the God of the dead, but of the living, which proof being put into form must lie thus, Abraham's body shall rise, and likewise isaac's and jacob's, therefore the bodies of the dead shall rise; The Antecedent is proved thus, Abraham shall live again now he is dead, therefore his body shall rise; That Antecedent thus, God is the God of Abraham now he is dead, therefore Abraham shall live again now he is dead. If this Antecedent were denied, than the plain words of Scripture were denied, and therefore the argument, or consequence must be denied, or nothing; And that will thus be proved, God is not the God of the dead who are so dead that they shall never live again, therefore it being granted that God is the God of Abraham, since the time of his death, it must follow, that, though he be now dead, he shall live again. Christ's argument being supposed thus to proceed, might readily have been answered (by them that deny the resurrection of the body) in case the continued life or not dying of the soul were granted; For they might reply thus, Abraham's soul lives all this while since his death, and therefore Gods being the God of Abraham, granting him to be the God of none but the living, doth not conclude that Abraham's body shall rise; For he who lives in soul, may be sa●d to be living, though his body never rise. Now because ' its certain that Christ's argument was a good argument, concluding unanswerably what he meant to prove, therefore the not dying of souls, on concession of which the refutation of Christ's argument is, or may be grounded, is not to be thought a truth. To this objection against the immortality of souls from this manner of Christ's arguing against the Sadducees, the answer might be easy enough, by remembering the disputers, that the Sadducees, with whom Christ disputed, are not supposed to grant the immortality of the soul, any more than the rising of the body, and therefore this argument, of Christ's, though it would not hold against him, that did acknowledge the immortality and continued life of the soul, without ever having the body united to it, would yet be a good argument ad homines, against the Sadducees, and that were sufficient to salve the matter; Or secondly, that the resurrection of the Body is a necessary consequent to the life of the Soul, and that the proving that the Soul lives after death, is therefore used by Christ, as an argument sufficient to infer that the body shall certainly revive also; But this is not all, They that make use of this arguing of Christ to favour their opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do mistake the thing, that Christ went about to prove against the Sadducees; For it being certain that the Sadducees denied all other life, beyond this that here men live in the flesh, (affirming that there is no spirit, no soul of man subsisting after death, and in consequence to that, that the body after death rots, never to rise again) 'tis as certain that Christ here confronted his argument (out of the Law, which was the only Scripture which those Sadducees acknowledged) against this whole doctrine of the Sadducees (not only against one part of it, the resurrection of the Body) and by that testimony of the Law (which they could not deny) demonstrated to them that there was another life after this. Of this whole matter (not only of that which concerned the Body) 'tis clear that the Sadducees question, and objection (of the wife that had seven husbands) proceeded, concluding, as far as it did conclude, (but being indeed a very weak ridiculous argument) against all future being; for if the death of the Husband voided the relation between him and his Wife, as 'tis certain it did, and he and she live together again any way after this life, the Sadducee thinks that relation must revive also, and upon that his argument proceeds, and doth so as well (that is, equally, or no worse) on supposition of another life of spirits, as of bodies spiritualised also. For if there were those relations of Husband and Wife in heaven, they would sure be there before the resurrection of bodies, as well as after, unless the Sadducees believed Christ's doctrine to be, that procreation (and the like, which could not be done without bodies) continued in heaven, as here on earth, which it no way appears that they did, or that that was the thing here particularly opposed by them. The only matter of difficulty now remaining is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which the saducees ask v. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Christ undertakes to demonstrate v. 31. doth not peculiarly signify the resurrection of the Body. To which I answer positively, that it doth not, but denotes another life (besides this and after this) a continuing or being kept alive by God after departure out of this life; As that which is called Rom. 9 17. raising up (and in Luke the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same that there) is in the Hebrew, from whence 'tis cited, Exod. 9 16. to make to stand, and is rendered by the Septuagint, keeping alive, or safe; And the literal notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes no farther; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is standing or subsisting, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifies re or again, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the resubsistence or second state of men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that after this life▪ consisting first of the immortality and continuance of the soul in state of separation, and at length in the reunion of the body to it, whereby it becomes perfect; 'Tis true it sometimes signifies the resurrection of the Body distinctly, but that is when 'tis joined with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the dead, in the neuter (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cadavera, or dead bodies) or when without any of these, the context of the Author doth appear to restrain it to that sense, and indeed in later Ecclesiastic Writers, it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion, which I have given of it in this place, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Masculine (as appears by comparing it with the story in S. Luke, where 'tis distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the parallel) and where the context doth not so restrain it, but rather enforceth the enlarging of it, in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. may be the character of the Sadducees, who denied all future life or subsistence of soul, or body after death; And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to note Luke 14. 14. the reward there spoken of, being that which is opposed to our rewarding one another here in this life, and so the phrase denoting all which is not of this life, that is, that bliss, which the just enjoy after this life. And the phrase which the Jews used to signify this, is, the age, or world to come, which these Sadducees distinctly denied, and the Pharisees believed and affirmed; And sure S. Paul one of those Pharisees Christianized, did reckon of this continued life of the soul, contrary to the mortality or sleeping of it, when Phil. 1. 23. he saith that he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which sure is a phrase to express the separation of soul and body) and to be with Christ, which I suppose must conclude a being of the soul, and that an happy one, unless Christ be imagined still to be asleep; and so again when he calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travelling out of the body, a travailing to the Lord, 1 Cor. 5. 8.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. Great] This Commandment by which the worship of the one God is commanded, Deut. 6. 4. is not only one of those which were written in their Phylacteries, fastened on their posts, and read in their houses daily, but to note it to be the great commandment indeed above others, it is observable, that in Deut. the words in the Hebrew, which begin and end it, have the last letter written very big, and noted in the margin to be so written.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 40. Hang] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly, and according to the notion and use of it in sacred Authors, and according to the importance of this place, most properly be rendered conspire or agree, for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an agreement of minds, a covenant, or league, Gen. 44. 30. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where we read, is bound up with, noting an huge kindness and conjunction of affections between Jacob, and Benjamin. As in chrysostom Epist. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, earnestly to desire his Epistles. So Judith 8. 24. where we vulgarly read their hearts depend on us, 'tis most proper to render it, their hearts agree or conspire with us, or are bound up with us. So Lu. 19 48. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they heard him they took his part, were of his side, agreed with him. So in chrysostom, Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He affects you much, and is an earnest lover of me, and Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loving and tendering. So in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Palladius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, placing all her affection on the young maid. And so here in these two commandments all the law and the Prophets conspire, that is, the whole old Testament agrees, conspires with these, these are the sum of all that is said there. But if it be rendered hang, than the meaning will be, that all commanded in the Jewish received Scripture, depends upon one of these two, hangs on one of these great pegs, that is, is, in the last resort, reducible to one of these heads.    

CHAP. XXIII.  
1. THAN spoke Jesus] to the multitude, and to his disciples,  
Paraphrase 1. Then Jesus having quit himself from the Pharisees and Sadducees, spoke  
2. Saying, [The Scribes and Pharisees sit in Moses seat,]  
Paraphrase 2. The Scribes and Pharisees etc. those that are of the Sanhedrin are by you to be looked on, as your lawful Rulers, that have authority over you, succeeding Moses, and the seventy elders, Num. 11. 16.  
3. And therefore whatsoever they bid you observe, that observe and do: but do not ye after their works, for they say and do not.]  
Paraphrase 3. And therefore do ye live in obedience to all their lawful commands, in all regular subjection, and obedience. But let not their actions be your examples, for they live not according to their own prescriptions.  
4. For they bind note a heavy burdens, and grievous to be born, and lay them on men's shoulders, but they themselves will not move them with one of their fingers.]  
Paraphrase 4. For many severe ordinances they impose on others over and above what the Law exacts, but will not themselves be persuaded to take the least pains to do those things, which by the clear law of God are most necessary.  
5. But all their works they do for to be seen of men: they make broad their note b phylacteries, and enlarge the 
* fringes  note c borders of their garments.]  
Paraphrase 5. All that they exercise themselves in most industriously, are the performances, which will bring them in most of praise. The law which they were commanded Deut. 6. 8. to bind upon their hands etc. that is, to lay it near their hearts, to practise it diligently, they write in rolls, and hang them in their foreheads, and bind them on their wrists, etc. count them as a kind of charms, and make them as large as they can, to be seen of men, and one to exceed the other. And for the fringes of their garments, which they were indeed commanded to wear, Num 15. 38. Deut. 22. 12. to remember them of the law, and as a peculiar fashion to discriminate them from other men, they either for an ostentation of piety which those were to remember them of, or to express the greater strictness in separating from all others, wear these fringes very large, And so whether for observances invented and prescribed by themselves only, or for those which the law prescribes, all their care is to be praised of men.  
6. And love the uppermost rooms at 
† meals, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feasts, and the chief seats in the synagogues,]  
Paraphrase 6. They love to have the first place, if it be but at an ordinary meal, And in the Consistories they are ambitious of the headships, and when they teach in the synagogues, or are there to hear others teach, and, as the manner was, sit in chairs, while they do so, they are ambitious of getting the uppermost chairs.  
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.]  
Paraphrase 7. And to receive the civilities, and adorations, and commendations of men above all others, as the greatest doctors and leaders of others; which is an evidence of their temper, what 'tis that they principally design in all their religious performances.  
8. But be not ye called Rabbi, for one is your master even Christ, and all ye are brethren.]  
Paraphrase 8. But do not ye contend thus for superiorities, for precedence one above another, for you are all fellow servants, by being fellow Christians.  
9 And call no man your note d father upon the earth, for one is your father which is in heaven.]  
Paraphrase 9 And give not up your faith absolutely to be swayed, and ruled by any man, as children are to be swayed wholly by the●● parents bare will, and as these men, Pharisees etc. have their admirers and followers in religion, whereas indeed God your father in heaven is only he, to whose doctrine and precepts ye owe this absolute faith, and obedience.  
10. Neither be ye called Masters, for one is your master, even Christ.]  
Paraphrase 10. And do not ye pretend to be leaders or teachers, but all fellow disciples that receive the faith from me, and so communicate it to others.  
11. But he that is greatest among you, shall be your servant.]  
Paraphrase 11. As for any precedency or superiority, which shall hereafter be instituted in the Church, ye are not to look upon that, but as an office of burden, and duty, of watching and waiting on them, over whom ye are placed.  
12. And whosoever shall exalt himself, shall be abased, and he that shall humble himself, shall be exalted.]  
Paraphrase 12. And indeed for this, this aught to be the Rule that whosoever is ambitious of dignity in Christ's Church, ought never to be admitted to it, but he that shall think himself unworthy of it, is fittest to be advanced to it.  
13. But woe unto you, Scribes and Pharisees, hypocrites, for [ye shut up the kingdom of heaven against men, for ye neither go in yourselves, neither suffer ye them that are entering to go in.]  
Paraphrase 13. ye keep the multitude from embracing the Gospel or doctrine of Christ, to which they are generally inclined, ye suppress the meaning of the Scriptures, which belong to the Messias, And not only reject Christ yourselves, but prohibit others from believing on him, which were it not for fear of you, would willingly embrace him.  
14. Woe unto you Scribes and Pharisees, hypocrites, [for ye devour widows houses, and for a pretence make long prayer: therefore] ye shall receive the greater damnation.  
Paraphrase 14. For in stead of showing mercy and charity to them that are left destitute, ye on the other side are greedy and rapacious, grind the face of the poor, and devour the remainder of their substance, whom ye ought in reason to relieve, and that ye may do these acts of uncharitableness more securely, ye pretend to great piety, and for a colour, or fair show, (that you may be the more trusted and so have opportunities to do it the better) use to make long prayers: But for this, for your making piety a colour and guise, under which to practise the greater sins,  
15. Woe unto you, Scribes and Pharisees, hypocrites, for ye compass sea and land [to make one note e proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.]  
Paraphrase 15. to get one Gentile to your religion, and when he is so, by teaching him the worse part of your doctrine, that which fortifies him against the receiving of Christ, and by pressing him to that legal strictness, (which is commanded you as Jews, but belongs not to him) you put him into a far worse, and more dangerous estate, and make him more vehemently to oppose the Gospel, than yourselves, or your own children, natural Jews.  
16. Woe unto you, ye blind guides, which say, whosoever shall note f swear by the Temple, it is nothing, but whosoever shall swear by the gold of the Temple, he is 
* obliged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a debtor.]  
Paraphrase 16. woe unto you which take upon you to be the leaders of the blind, Ro. 2. 19 and are blind yourselves, saying, If a man swear by the temple he is not obliged by that oath, but he that swears by the Gold of the Temple, in any promissory oath, he renders himself a debtor, in any assertory, he is guilty of perjury, if it be not true.  
17. Ye fools and blind, for whether is greater, the gold, or the Temple that sanctifieth the Gold?  
Paraphrase 17. What a sottish senseless folly is this, which your deep learning hath advanced you to? For sure the Gold of the Temple which receives all the sacredness it hath, above other gold, merely from being the Gold of the Temple, cannot be more sacred than the Temple itself, nor consequently the oath by the gold obliging, when an oath by the Temple itself is not.  
18. And whosoever shall swear by the Altar it is nothing: but whosoever sweareth by the gift that is upon it, he is 
† obliged.  guilty.  
19 Ye fools and blind, for whether is greater, the gift, or the altar that sanctifieth the gift?  
20. Whoso therefore sweareth by the altar, sweareth by it, and by all things thereon.]  
Paraphrase 20. The swearing by the altar contains in it that other oath, which ye take to be so much more obliging, that by all the freewill offerings presented at or on the altar, and so cannot possibly be less obliging then that alone.  
21. And whoso shall swear by the temple, sweareth by it, and [by him that dwelleth therein.  
Paraphrase 21. by God, who although he have his throne in heaven, yet is pleased to own the temple, as his place of residence or dwelling upon earth.  
22. And whoso shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.  
23. woe unto you, Scribes and Pharisees, hypocrites, for [ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, note g judgement, mercy and faith, these ought ye to have done, and not to leave the other undone.]  
Paraphrase 23. in matter of paying tithes you are as exact, as any the strictest lawyer would require of you, descending to the tithing of herbs, of which there was doubt and dispute, whether they ought to be paid or no: but for the great moral duties, both of the second and even the first table, just dealing and works of mercy towards men, and the great duty (even of the Law) Faith in God, you are far from the practice of these, which being the most considerable weighty duties, ought most precisely to be walked in, to be made your work and care; and the other, though not to be left undone, yet counted inferior to those.  
24. Ye blind guides, which [strain at a gnat, and swallow a camel.]  
Paraphrase 24. are very scrupulous in small, and very adventurous in the greatest matters.  
25. Woe unto you, Scribes and Pharisees, hypocrites, for [ye make clean the outside of the cup and of the platter, but within they are full of 
* violence and incontinence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on 1 Cor. 5. h.  extortion and excess.]  
Paraphrase 25. Ye are all for washing of outsides, as of your vessels to eat and drink in, so also of your hands, and whole bodies, and in the mean while leave your souls full of all abominable impurities, such as Gen. 6. 11. are expressed by [corrupt, and full of violence] which is as if you should make clean only the outside of a cup or platter, and leave the inside, where the drink and meat is put, full of all kind of filth, see Lu. 11. 39  
26. Thou blind Pharisee, cleanse first 
* the inside of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which is within the cup or platter, that the outside of them may be clean also.  
Paraphrase 26. Thou hypocrite, that art so like a blind man as to wash one part only, and then think all is clean, see to the cleansing thy heart, which is as it were the inside of the vessel, and that is the true way of cleansing the outside, the actions also, at least let the first care be taken for the inside, and the outward cleanness will have its place, and praise, will be to some purpose.  
27. Woe unto you, Scribes and Pharisees, hypocrites, for [ye are note h like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.]  
Paraphrase 27. Ye may fitly be resembled to sepulchers, which are fain to beewhited over, that they may be discerned to be such, and so avoided, being otherwise grown over with grass, and not discernible from other ordinary ground, by the outside, Lu. 11. 44. whilst yet within like real sepulchers, ye are full of all pollution.  
28. Even so, ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.  
Paraphrase 28. Even so are ye, the fairest in outward guise, and show, but in your hearts, designs, and actions that flow from thence, the most noisome, and polluted that can be, nothing but contrariety to your professions, and in stead of justice, and charity, which ye pretend, the most greedy and ravenous oppressors. v. 14.  
29. Woe unto you, Scribes and Pharisees, hypocrites, 
† that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because [ye build the tombs of the Prophets, and garnish the sepulchers of the righteous,]  
Paraphrase 29. You do honour unto the prophets slain by your forefathers.  
30. And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.  
Paraphrase 30. And express your dislike of them that killed them, and say, that if you had then lived, you would sure never have used them, as your fathers did. And this you do, that men seeing this indignation of yours against your father's bloodiness, may believe all wicked whom you persecute.  
31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the Prophets.  
32. 
* And do ye fill up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or and ye have filled up, for the Gt. and Lat. M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implestis.  Fill ye up then the measure of your fathers.]  
Paraphrase 31, 32. Hereby, you do avowedly confess, that you are the children of those bloody men, and consequently that if you go on in their sins, it is most just that all the vengeance, due to them, should with advantage fall on you; and now are ye going on in their steps (see note on c. 10. f.) and all your declaiming against their bloudynesse, all your condemning of them, is but a piece of hypocrisy, you being now as bloodily disposed, as any of them, and as ready to perfect that work of cruelty begun by them, and so bring all that blood on you, see Lu. 11. 47.  
33. Ye Serpents, ye generation of Vipers, how can ye escape the damnation of hell?]  
Paraphrase 33. And being of such a serpentine viperous race, and filling up the measure of your father's sins, in going on still in their bloody course, v. 37. how is it possible for you to escape that final destruction which attends all this guilt, and those torments of hell consequent to it?  
34. Wherefore [behold I send unto you Prophets, and wise men, and Scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues,] and persecute them from city to city.  
Paraphrase 34. I tell you plainly, that I am that God, that send to you Prophets, and others learned in your religion, which receiving the faith c. 13. 52. shall preach it to you. And I now foretell you, that contending that they are no Prophets etc. some of them ye shall kill in zeal, and fury, others ye shall press the Romans to crucify, (which is the very thing which your fathers, whom ye condemn, did before you, for they contended that they were not Prophets) others ye shall scourge in your public judicatures, though ye do not put, or cause them to be put to death. And the issue of it will be,  
35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of note i Zacharias, son of Barachias, whom ye slew between the Temple and the note k Altar.  
36. Verily I say unto you, All these things shall come upon this note l generation.]  
Paraphrase 35, 36. That not reforming the sins of your fathers, and all other bloody men that have been before you, (the foulness of whosecrimes ought to have warned you from the like guilts, though they were not all your lineal progenitors, as Cain) but still continuing and going on in them, and filling up the measure of their sins, you shall now in this age, have all that destruction come upon you, which hath been merited by the shedding of those just men's blood, (a grievous and in scripture style a crying sin, that is said to have called to God for the avenging of it) such was Abel, whose blood was said to cry, and such Zacharias the son of Baruch, who is like to be slain in this generation, between the porch of the Temple, and Altar without in the Court, and immediately to usher in that destruction upon you.  
37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, [how often would I have gathered thy children together, even as 
† a bird her young ●●es. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an hen gathereth her chickens under her wings, and ye would not!]  
Paraphrase 37. How many passionate invitations, and calls have I given you to bring you to repentance, to persuade you to be gathered under the wings of the divine presence, that is, to become proselytes to me, to be born again, and lead new lives, (see note on Lu. 13. d.) but ye refused all?  
38. Behold, your house is left unto you desolate.]  
Paraphrase 38. Behold, your desolation of Temple, and City, and whole nation is irreversibly at hand.  
39 For I say unto you, ye shall not see me 
* after a while, till you would say,  note m henceforth, till ye shall say, 
† Blessed in the name of the lord be he that cometh, set c. 21. 9  Blessed is he that cometh in the name of the lord]  
Paraphrase 39 And after I am once gone from you, ye shall see me no more, receive no more admonitions from me, till I come to take vengeance of you, at which time you shall be forced to confess me, And those that will not confess me now, would then be most glad (if it would be accepted) to use that acclamation which the children did, when ye were displeased with them, c. 21. 9 to obtain any mercy from me.  

Annotations on S. MATTHEW, Chap. XXIII.  
V. 4. Heavy burdens] Heavy burdens imposed on men by the Pharisees, may be discerned by their own writers. R. Joshua before Christ's time, among the several things, that are pernicious to the world, numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plagas Pharisaorum, the strokes, or severities, of the Pharisees. And these are mentioned in the Talmud 
* ● 3. §. 4.  tr. Sotah, Plagas Pharisaeorum vocat superfluos cultus, ac ritus molestos ab ipsis in religionem lege Mosaicâ praescriptam subintroductos, by the strokes of the Pharisees he means, superfluous worships and troublesome rites, introduced by them under hand into the Jewish religion. And Maimonides, Appellarunt additamenta illorum quibus legem gravem reddiderunt, plagas, they called the additaments by which they made the Law heavy, strokes or severities.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Phylacteries] The Phylacteries were a great part (though a great mistake, and deceit) of the religion of the latter Jews, upon God's commandment Deut. 6. 8. Exod. 13. 16. of binding those words for a sign upon their hands and as frontlets between their eyes, and writing them upon the posts of their doors, and of their gates, (which certainly were but figurative expressions, of that which was before mentioned, Deut. 6. 7. Thou shalt teach them diligently unto thy children, and shalt talk of them, when thou sittest in thy house, and when thou walkest in the way, etc.) this carnal people which were apt to turn all inward piety into outward formality, and matter of ambition and ostentation, would needs understand this precept literally, and made them scrolls of parchment, in which they wrote four Sections of the Pentateuch, 1. the nine former verses of Deut. 6. 2ly, the nine first verses of the 13 of Exod. 3ly, the eight last verses of the same chapter. 4ly, from the 13 to the 22 of Deut. 11. These rolls of parchment were by them prepared with a great multitude of ceremonies and decrees made by them of the creatures of whose Skins that parchment was to be made, of the Knives, with which 'twas to be cut; and a great deal more: Being made, they fitted, and applied them to the foreheads, and to the wrists, and they were called by them in Hebrew, Tephillin, because the special use of them were in their prayers, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either because they were to help, keep the Law in their memory, or because they were a kind of amulet, or charm against fascinations, and diseases, against the malus genius, saith Paulus Fagins; This being the nature of the Phylacteries, a carnal observation of their own, set out with many ceremonies, and yet by them affixed on God, as if commanded by him, The Pharisees the most exact among the Jews, that would go beyond all others in performances, and withal, the most ostentatious of any, and willing to be differenced from all others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by such marks of extraordinary piety, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wear these of a greater breadth, than any others, and are here said properly to do this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be looked on by men.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Borders] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the fringes, that God commands the people to use, Num. 15. 38. and wear on the borders of their garment, with a blue ribbon on the fringe. And the use of it there assigned was, 1. that they may look upon it, and remember all the Commandments of God, and do them, 2. that they seek not after their own hearts, and their own eyes, after which they use to go a whoring, that is, that they take not up the customs or fashions of other nations, which they were very apt and prone to do, ever since they came out of Egypt, and therefore are by this forewarned that they keep themselves a peculiar people to God, in outward fashions, and consequently in inward purity of heart (in order to which the other was designed) discriminated from all the nations of the earth. By this it appears, how this custom of the fringes differs from the other of the Phylacteries; That was wholly a traditon, and invention of the Jews, on a mistake of God's command, and then an enlarging of this to vanity and ostentation; But this hath a truth in God's precept, was really commanded by him, in order to a pious end, which end being forgotten, they wholly contented and satisfied themselves in the outward observation of them; and the Pharisees made that as pompous as they could, labouring to exceed all other men in the bigness of their fringes, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and placing piety in that, as being most discriminated thereby from the Nations (in order to which this fashion was prescribed by God) and in some measure from other Jews, which wore them not so big, and so are particularly in this, as in many other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the meaning of their name in Hebrew; vainglorious separatists, and are thus looked upon by our Saviour in this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Father] The Wiseman, the principal of the school of the Prophets, who had the great authority among them, no man contradicting what he said, was by them then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father. So Maimonides come. ad Peah, c. §. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Parents must be honoured, and the wise men, which are the Fathers of all. and in this respect, and this sense of the word Father among the Jews, all Christians being now taught of God by Christ are appointed to acknowledge no father in earth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Proselyte] A Proselyte, is one that being a Gentile by birth and religion, comes over to the Jewish religion, either in whole, or in part; For there are three sorts of strangers, and two of Proselytes among the Jewish writings. The first sort of strangers are those which continue open Idolaters, who were not permitted to live, or have any place of being in the Land of Israel, the 2d sort of strangers are the first of Proselytes, which though they embraced not the whole Jewish religion of Circumcision, Washing, and Sabbatizing, etc. yet renounced the Idolatry, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or multitude of the Gentile Gods, and assented to some foundations of the Jewish religion, which they called the seven precepts of the sons of Adam, and of Noah, of which we shall have a fitter occasion to say more, on Act. 15. These were called Proselytes of the gates, were permitted to live among them, to come into one court (the outer) of the Temple (called atrium Gentilium, divided by a low wall or Sept from the other, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 14. a half-wall of partition, on which saith Josephus, was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no stranger might got into the inner court) and, in brief, were by the Jews allowed to have portionem in vita futura a portion in the life to come, whether that be Heaven, or the Kingdom of the Messias, Maimon, de poen. c. 3, §. 5. And yet of these 'tis observable, that after the Jews came under the Roman yoke, and so were unable to keep their Proselytes of the gates within their prescribed rules, having no jurisdiction over them, their wise men determined, that they should have no commerce with them, which was accordingly observed; till S. Peter's Vision (Act. 10.) assured the Christian Jews, that this was not required of them. The 3d sort of strangers, and 2d of Proselytes are those, which embraced the whole Jewish religion, submitted to be Circumcised, and to perform the whole number of the precepts of the Law; and these are admitted to privileges proportionably, and differ nothing from a Jew, but only that they are not born in the land (as the Mamluchis among the Mahomedans) of whom 'tis 
* Dial. cum Tryph. p. ●75  Justin Martyr's affirmation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the circumcised proselyte is as one that was born in the land. To which purpose they apply that of the prophet, The stranger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, that is, the Proselyte, shall be joined unto them, shall be joined to the house of Jacob, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one and the same law being given to all that are circumcised. Of this sort were the Sichemites, Achior, (Judith 14. 10.) Nebusaradan, (saith Gemara, Sanhedrim c. 11.) Urias' the Hittite, and Herod the Idumaean (whose kingdom in his successors is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdom of the strangers) Nicolas, Act. 6. and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes of righteousness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes of the covenant. Of these say the Jews, that above all things they must be circumcised, and Tacitus hist. l. 5. having mentioned the Jews custom of circumcision adds, transgressi in morem eorum idem usurpant, nec quicquam prius imbuuntur quam contemnere divos, etc. And, because some other nations had gotten a traditionary custom of circumcising, without forsaking heathenism, or undertaking any degree of Proselytisme, as the Egyptians, and from them, saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1.  Diodorus Siculus, the men of Colchos, and of old the Ismaelites, and now the Turks, It is therefore resolved among the Jews, that if any such shall become a Proselyte, though he cannot be circumcised again, yet on the eighth day of his proselytisme, some blood must be fetched of that part, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of the skin (for a testimony of their Proselytisme) which, they confess, Moses knew nothing of, but is an institution of their own. These Proselytes of the Covenant may perhaps be meant by the children of the Covenant, Act. 3. 25. the multitude there being mixed of Jews and proselytes, c. 2. 5, 14. and both those spoken to in the 3ᵈ. chap. the Jews under the title of Children of the Prophets, that is, of Abraham etc. the rest under the title of Children of the Covenant, which being made with Abraham belonged not only to Israelites, but to all the kindreds of the earth, as it follows there. Now of these latter sort of Proselytes his place here seems to be understood, wherein Christ reproacheth the diligence of the Pharisees, who took such pains to make a Proselyte, that is, to bring a gentile, that was no way bound to it, to be Circumcised, and to undergo all the Judaical law, which God had never proposed to the Gentiles, thereby demonstrating, that it was not true purity and reformation of heathen vices, that they thought to work in their Proselytes, but did it only to get more companions to their faction of holding up the external ceremonies, of Circumcision against the reformation now preached by Christ. From whence it appears not only why the Pharisees were called hypocrites for so doing, this being no way an act of piety, which they pretended to do so zealously, but also, why the Proselyte so made by them, is said to be worse than they, or then their own children, made doubly more than they the child of hell (that is, worthy of punishment) 1. because before the coming of Christ, the Pharisees were bound to observe the whole Law, and so though Christ, the substance being come, did take it away, that is, the typical parts of it, yet the Pharisees were more excusable, if they continued in the observation of it, whereas the Gentiles were never obliged to it, and so had not that excuse, if they should resist Christ upon that ground of his destroying the Mosaical law, which was the great scandal against Christ's doctrine. Secondly, because the Pharisees being now engaged in this faction against Christ, these new Proselytes of theirs, to approve themselves to their Masters, expressed more bitterness against Christ then themselves had done, and by their instigation were made instruments of more mischief after to Christians. So Act. 13. 50. the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instigated and inflamed the worshipping, that is, Proselyte women against the Apostles, and it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they raised a persecution against them. 
Dial. cum Tryph. p. 274.  So saith Justin Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proselytes do not only not believe, but do, doubly to what the Jews do, blaspheme the name of Christ, and kill and reproach us, who do believe, and make all haste to be like you; The truth of this was very observable in the Gnostics, who being Gentiles first, than Christians, at last in appearance turned Jews, and then became the most bitter persecutors of the Orthodox Christians. Three other things observable, concerning these two sorts of Proselytes, will come in more naturally in other places, to which they more immediately refer.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Swear by the Temple] It seems by this which Christ here affirms of the Pharisees that they had a tradition, that those oaths only were obligatory, which were conceived by God or something immediately consecrated to him; meaning thereby not the Temple and Altar, which had only an universal consecration (being set apart to his service) but other particular oblations and gifts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which were by the voluntary piety of men devoted unto him; Of this sort is the Gold of the Temple, and the Gift on the Altar, wherein, it seems, they placed a more especial sanctity, then in the other. This Christ looks on as a pitiful nice piece of deceit, either to frustrate the obligation of some oaths (it being ordinary with them to swear per Templa tonantis, saith the Poet, by the Temple, when, it seems by him, they did not think themselves obliged by such an oath) or to make a nice distinction of sanctity, where indeed there was none, the whole sanctity of the gold, or gift flowing from the Temple or Altar, to which, and the God in it, they were consecrated. What should be the colour or pretence of this doctrine of theirs, it would be hard to guess, unless perhaps it was, that they conceived the Temple, by its having been demolished to have lost its sanctity, and not to have recovered it at its rebuilding, and increase by Herod; whereas the gold or the gift, which the piety of the Jewish Donour had consecrated, might be allowed by them to have that sanctity; but this being so weak a reason leaves it liable to the censure of Hypocrisy, which Christ here lays upon it, the true cause surely being, that by persuading men that the gold and gifts brought to the Temple, were the holiest things in the world, holier than the Temple, or Altar itself, they might bring men to great liberality that way, and so make gain of their doctrine.  
\1S 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  \2e words are to be taken, which affirm the Law to be a Schoolmaster, or leader of children to Christ, these being but those initial elements, fitted for those of tender years, and grosser understandings, yet designed also to adumbrate those things which are now more clearly taught us by Christ. As for the Law of God, as that was given to Moses, and comprehended all the duties to God and man, 'tis evident that faith in God is a part, and weightier part of that, and so reducible to the first and great Commandment, (as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments) being certainly comprised in the love of God, and supposed in it, and not only so, but it is particularly contained in the first commandment of that first table, I am the Lord thy God, thou shalt have no other Gods but me; the former of which are federal words, and so are to be answered by our believing what God promiseth in his Covenant, viz. that he is our God, a merciful and a gracious Father, and so to be filially depended on, trusted in, and obeyed, as well as loved by us, and the latter part commanding us to have God for our God, must again be interpreted to require from us a believing of him, both as that signifies a fiducial reliance, and affiance on him, a believing his promises, and as it is a believing whatsoever he shall say, whether bare affirmations, (our doctrinal points, either in the Old or New Testament, revealed to us) or more especially his commands and threats, as our belief of them is all one with fearing and obeying him, God's veracity being one of those his attributes, to which our belief must be answerable, if we will be deemed to have him for our God. As for the promises of another life, which are a principal part of the object of a Christians faith, if they be not thought to have been revealed under the Law of Moses, which is conceived to look only toward an earthly Canaan, and so the felicities of this life only; This sure is a mistake, caused in many, perhaps, by not distinguishing betwixt less clear revelations (such indeed were those under the Law, in comparison with the lustre that Christ brought into the world) and none at all; or perhaps, by most through not observing, that those diviner promises were revealed before the Law, (and being found inefficacious among the sensual world, God was farther pleased to add, under Moses, those earthy promises to attract even sensual men, and give them a present taste of those good things, which he had laid up for them that would adhere to him.) These therefore being long before revealed to Adam, and Noah, and by tradition from them steadfastly believed by all the people of God, were supposed in the Mosaical Law, as known already, and therefore needed not therein to be more particularly repeated; Besides, Moses in his giving the Law to the Jews, set down, over and above the Law itself, a story from the Creation to his time, wherein many passages there are, which give certain evidence of another life, and the joys of that, as the reward of a godly living; as when of Enoch it is said, Gen. 5. 24. that Enoch walked with God, and was not, for God took him, when he was but 365. years old, which must needs infer, that somewhat extraordinary befell Enoch (which the Apostle calls translating him, Heb. 11. 5.) and also that that life, to which God took him, was much more desirable, than that which here he parted with, else his untimely death (far sooner than others there recited, both before and after him) could not be proposed, as a reward of his walking with, that is, pleasing, God, Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened, and by Moses recorded for all the Israelites to know that came after, must needs be to all them a testimony beyond all doubt of this truth, that there remained a blessed life, after this, for those who pleased God. The like was that of Elias in the time of the Kings, who was visibly carried up to heaven, and this both by the sons of the prophets foretold beforehand, and testified by Elisha, who succeeded him in his prophetic office, and was an eyewitness of it. The same appears by that passage of Gods being by himself styled, in the Law, the God of Abraham, etc. after their death; whence our Saviour concludes against the Sadducees, that Abraham lived with God, and that there was another life revealed by God in that style. To this pertains the speech of Balaam, Num. 23. 10. Let me die the death of the righteous, and let my last end be like his. But above all, the express words of Daniel, long before Christ, and so under the Law, Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And in a word, though the Law given by Moses have not, in the letter, the mention of any other life, but that in the land of Canaan, yet all the ceremonies of the Law were principally (no doubt) designed to this end, to adumbrate and so reveal this truth unto them, and that in such a manner, as was most for the turn of such childish and gross and rude minds, viz. by sensible representations, which the Apostle, that well knew their meaning, interprets to this sense, throughout the Epistle to the Hebrews, and assures us, that Abraham, Isaac and Jacob expected a city that had foundations, whose builder and maker was God, Heb. 11. 10. meaning Heaven undoubtedly by that phrase; And so of Moses, v. 26. that he had respect to the recompense of reward, that sure, which was after this life, (for he came not to Canaan) the pleasures and honours of which were on this intuition, despised by him, v. 25. Thus much hath been here added on this occasion, for the refuting the doctrine of those men, who can discern none, but temporal, carnal promises, under the Law, whom for farther satisfaction (if it be yet needful) I refer to the judicious and perspicuous Treatise of P. Baro, De praestantia & dignitate divinae legis, (dedicated to Archbishop Whitgift, but first read in his Lady Margarete Lectures at Cambridge) Lib. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Whited sepulchers] There is little difficulty to determine what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sepulchers washed over with white lime, on purpose that they may be discerned by passengers, and avoided lest they contract legal pollution by them; For thus the Jews were wont to mark Sepulchers, Calcem aquâ maceratam effundit in locum immunditiei, they use lime macerated with water, and pour it upon the place of uncleanness, Yad. Tum. Met. c. 8. And Rashi ad Gemar. Moed Kat. c. 1. f. 5. renders the reason, quòd ipsa alba sit instar ossium, quam ergo videntes, eò non accederent, because lime is white like bones, and therefore they see, and go not near it. So among the Christians in 
* l. 3. p. 90.  Optatus, Corpora (occisorum) per dealbatas aras aut mensas poterunt numerari, the bodies of the slain may be yet numbered by the whited altars or tables, that is, by the tombs in fashion of an altar, or table, laid over them, and whited. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All the difficulty is, in what respect it here follows that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair, when Lu. 11. 44. it is said of them, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not. And this will be fitly salved, by considering, that this faireness is not all one with their being whited before, but denotes the reason, why they had need of being thus whited; these graves were, it seems, grown over with grass, and so were undistinguishable from other ordinary ground, were outwardly as fair green grass, as if there were no graves under, and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair, so most fitly is it said of them in Luke, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernible graves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or monuments, so that the men that go over them are not aware of thei● being graves, and so are polluted by going over them. And that makes it necessary that they should have some mark set upon them, be washed over with lime, proportionable to which was Christ's reproving of these Pharisees hypocrisy, that so as fair as they were outwardly, they might not deceive and pollute silly disciples, which were not aware of their wickedness. See Mr. Pocock Miscell. c. 5.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Zacharias son of Barachias] Who this Zacharias was, is questioned among learned men, and it falls out there were very many of the name, to each of whom some part of this character here set is compatible. There was Zachary the Prophet, who besides that he was a Prophet, was the son of Barachiah also, Zach. 1. 1. but of him no author reports that he was slain, and betwixt the Temple and the Altar he could not be slain, because the Temple in his time was destroyed, and so there was neither Temple nor Altar then; and though he were chief of those which caused the re-edifying of the Temple, yet in that he offended not the Jews, nor in any other part of his Prophecy, nor indeed is it imaginable, that so immediately after they came from under the scourge (from the captivity) they would kill their Prophet, or defile their Temple. A second Zacharias was the father of John the Baptist; and though the Scripture neither mention him to be the son of Barachias, nor to have been killed, yet for the latter (that of his death) two traditions there are, one indeed of 
* Prot evang. Jaco●i, and Pet●us Alexandrin. in Canon.  Writers of no great authority, yet pretending to be very ancient, that he was killed by Herod's officers because he would not tell where his son John was, for whom Herod sent. And with one passage of that narration, viz. that his blood continued upon the threshold like a stone, agrees that which is affirmed by Tertullian, contra Gnost. c. 10. The other is asserted by 
† Hom. 25  S. Basil, and before him by 
* tr. in Mat. 26  Origen, and repeated in the same manner by 
† Or. in Nativ.  Gregory Nyssene, 
* Cont. Anthropomorphit.  Cyrill of Alexandria, Theophylact and others, that there being a place in the Temple, where the Virgins were wont to be by themselves, and to pray, and Mary after the birth of Christ, continuing to come to that place, she was prohibited by those that knew she had a child, but maintained by Zacharias the Priest, who affirmed her still to be a Virgin, whereupon the men of that age set upon Zachary as a manifest transgressor of the Law, and killed him betwixt the Temple and the Altar. But this tradition is rejected by S. Jerome. And indeed which soever of those two causes be assigned for the cause of his death, it will not be very proper for this place where Christ speaks of their kill of Prophets (and such this Zachary was not, but only a Priest) and those Prophets particularly sent to them, v. 34. 37. as instruments to gather them, v. 37. that is, to reduce them unto repentance by denouncing judgements against them; And upon this ground it is, that the learned men which believe this Zachary to be here meant, do not yet believe either of the two assigned causes of his death to be the true one; but his foretelling the destruction of the city and temple (as Stephen after did, and was stoned for it) and so executing the Prophetic office; which as it is not very appliable to this Zachary, who was no Prophet, so it also takes away all force from the authority of those ancient Writers in this particular, and the tradition by them mentioned (which are the only basis whereon this opinion can stand, and in reverence to whom it is that I set down this opinion so largely) they and the tradition being as positive for that cause of his death, as that he was at all killed. There was a third Zachary, and he a Prophet, and slain by the people at Joashes command, and that for testifying against them, being sent particularly by God to reduce them, 2 Chron. 24. 19, 20. This death of his was by stoning v. 21. (as here, and stoned them which were sent unto you, as he also was said to be sent v. 19) and that in the very place here mentioned betwixt the Temple and the Altar, expressed thereby In the court of the Lords house, (see note k.) and of him 'tis peculiarly mentioned, that when he died, he said, The Lord look upon it, and require it, which makes the mention of this man's death very proper to be joined with Abel, whose blood cried for judgement from the ground. The most considerable objections against this interpretation are, 1. that this Zacharias was the son of Jehojada, v. 20. which is answered by those that favour it, by saying that it was very ordinary for men to have more names than one, especially those that had Jehovah in their names. Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest, Judith 15. 8. is Eliakim. Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And, say they, 'tis possible that Zacharias might be set in this Gospel, as in Luke it is, without mention of his Father, or with mention of Jehojada, and some Scribe might set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin, taking it for Zachary one of the small Prophets, who was so, and this might afterward creep into the text. To which purpose 'tis observable that S. Jerome upon search found in the Hebrew Gospel, called the Gospel of the Nazarites, the name of Jehojada for this of Barachiah. A second objection against this is, that this Zacharias being slain by Joash so long ago, could not fitly be set down as the last of that catalogue, whose blood brought down judgement on the Jews, it being in all reason that beginning so high as the righteous Abel, the speech should descend much lower than to that Zacharias, and it is not very easy to give a probable answer to, or account of this. A third exception there is farther against this interpretation, viz. that here 'tis said that they (that is, those of that present generation) killed him, which some have answered by saying, that that people (of whom that generation was a part, continuing in their sins) are the they, and that 'tis ordinary in Scripture to charge the acts of parents upon their posterity, which go on in their sins. And accordingly the reason why those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom ye have killed, are here added and annexed to Zacharias, might be this, because Cain indeed, who had killed Abel, was not their progenitor, and so that people could not be said to have killed Abel. But for Zacharias whom their progenitors killed in the discharge of his office to that people, they, who do not yet obey his prophecy by repenting, may justly be said to join with them that did kill him. But there is yet a fourth Zacharias, and he, saith Josephus, l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the son of Baruch, which might well be all one with Barachias, as we know Ananus is with Ananias, and he was slain by the Jewish Zelots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst of the Temple, and that so immediately before the siege of Jerusalem, that as Christ mentions Abel the first that was slain, so he might very fitly mention this Zacharias also, as the last instance of their bloodiness upon holy and eminent men. This I find to have been pitched on in the Spanish bible of Cyprian de Valera, where upon this verse, is this note, whom ye killed, that is, shall kill, He foretelleth the history of Zacharias the son of Baruch, which Josephus de Bell. Jud. describeth, whereby the measure was filled up, v. 32. for which Jerusalem was destroyed. The only objection against this is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom ye slew, whereas this man was not now slain at the time of Christ's speaking; but this is readily answered, 1. that the Aorist may fitly be rendered, whom ye shall have slain, and that it must be so, because the blood of Christ, and Stephen, and James, and all that should fall by them in those forty years, was contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the righteous blood here mentioned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as ingredients in that judgement on the Jews. 2dly, 'Tis ordinary in Prophecies to use the time passed for the future, and so Revel. 2. 19 when Antipas is mentioned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was killed, (who yet was not 
* See the Praemonition Concern. the Apocalypse▪  killed till after the time of that vision) 'tis clear it must be so taken. So 1 Thess. 2. 16. speaking of the destruction of the Jews v. 15. which was not then come at the writing of that Epistle, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist, the wrath of God hath overtook them, or come hastily upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a final utter destruction, that is, their measure of iniquity is filled up, and so this destruction secured to them, as if it were already fallen upon them. And so this is the most full interpretation of the place, and clear from all difficulty.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Altar] There were two sorts of Altars, one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altar of incense, within the Temple (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo) the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altar of holocaust or burnt offering, that was without in the court, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on Apoc. 6. e.) Of both of them Philos words are perspicuous and worth setting down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the law appointed two altars to be made, differing in matter, and place, and uses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the one was built of choice unhewed stones, and was set in the open court by the ascent or stairs of the Temple, and was for the bloody sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The other was made of gold set in the inner court within the first veil, which cannot be seen by any other, but only by those of the priests that are clean, and this was for the offering of incense. And so that which was said of Zacharias, 2 Chron. 24. 21. that he was stoned in the court of the house of the Lord, that is, in the court of the Temple (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house Luke 11. 51. are directly all one) might be well enough agreeable to what is here said, that he was slain betwixt the Temple, and the altar, to wit, this altar of holocaust, peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as here) which was without in the court, and to that also belongs as properly, that which Josephus saith of the other Zacharias son of Baruch, that he was slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst of the Temple, that is, not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctuary, rendered temple here, but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the whole fabric of the court, etc. Beyond this Altar and court was Salomon's Porch built before the Temple, or at the entrance to it, and the space betwixt that portal and the Altar of incense was (saith Codex Middoth c. 3.) 22. cubits. Thither the Priest was wont to enter at other times with incense at that Altar to sanctify the prayers of the people; But on days of Expiation, he was not to approach so far, but without the door of the Porch to prostrate himself (as unworthy to approach the Sanctuary) and there to confess the sins of the people, Joel 2. 17. where the Priests are said to weep between the porch and the altar, that is, betwixt Solomon's Porch and the Altar of burnt-offering in the court, where, saith Kimchi on that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood to minister their ministry, that is, to officiate there. So Joma. c. 3. §. 8. the bullock stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between the porch and the altar, & the Priest laid his hands upon him, and confessed, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I pray thee, Lord, I have offended and been rebellious, and have sinned before thee, I and my house, I beseech thee Lord, forgive now the offences, and rebellions, and sins, wherewith I have offended, and rebelled, and sinned against thee, I and mine house, etc. And they answer, Blessed be the name of his kingdom for ever and ever. So Ezr. 10. 1. Ezra is said on the fast day to weep, and cast himself down before the house of the Lord, that is, in that court before the porch of the Temple, and 1 Mac. 7. 38. the Priests entered in (to the court of the Temple) and stood between the Altar and the Temple) weeping, where though the Greek translator read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the altar and temple, yet Joseph Ben Gorions Hebrew reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the porch and the altar.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 36. Generation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation signifies not a whole saecle, but rather the third part of a saecle, or hundred years, as in Homer when of Nestor 'tis said,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
the two generations signify about 60. years, and so in 
* l. 2. p. 144  Herodotus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 300. generations are equivalent to 10000 years, and Clem. Alex. Strom. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
●. 335.  three generations amount to an hundred years. So Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ancients used the word to signify thirty years, and citing that of Nestor's age in Homer, saith it signifies, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was above sixty years old. So in Hesychius the word is taken to signify either the life of a man, or thirty years, or twenty five, or twenty, (as it is also taken for seven years by the Physicians, and for ten clearly in Jeremy's Epistle v. 2,) where the life of a man signifies not the ordinary space of a man's life from birth to death, for that may be sixty or eighty years, but so as the space of the life of fourteen men, children to one another, and succeeding one another, make up fourteen generations, Mat. 1. By all which it appears what is meant here by the phrase this generation, such a space that they that were then alive might and should live to see it; And so Christ here foretells 1. the great persecutions from the Jews, and 2. the great judgements and destruction, that should then come upon that people within few years, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  about forty saith Eusebius Eccl. Hist. l. 3. c. 7. within the space of the life of some that were then alive, as was said c. 16. 28. (see the Note there) and is more largely showed c. 24. where that which was said of the destruction of the Jews was occasioned by this speech of Christ's in this Chapter (see Note on Lu. 18. 7. c.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 Henceforth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (as in some other places) signifies not from henceforth, as it were from that very time wherein he spoke, for 'tis clear they saw him after this, but as Euthymius expounds the same Rev. 14. 13. (whether in two or one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is all one) within a while, after, or no long time after, which seems to be the same speech which S. John expresses by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jo. 14. 19 yet a little while and the world sees me no more, and again c. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (see Note on Rev. 14. 13.) so Joh. 1. 51. Verily I say unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within a while ye shall see the heaven opened, (which belongs not to any thing that was beginning at that minute, but within a few years after at his Ascension) and the Angels of God descending and ascending upon the son of man, which clearly belongs to that which is set down by way of story, Act. 1. 9, 10. while they looked he was taken up, and a cloud received him out of their sight, and behold two men stood by them in white apparel, etc. Beside these places twice more is the word used Joh. 13. 19 and 14. 7. where it seems to be taken only as an Expletive (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as we use now) and no more.    

CHAP. XXIV.  
AND Jesus went out and departed from the temple, and his disciples came to him for to show him the [buildings of the Temple.]  
Paraphrase 1. the magnificent structures which Herod had built there.  
2. And Jesus said unto them, [See ye not all these things? Verily I say unto you, there shall not be left here note a one stone upon another which shall not be 
* plucked asunder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thrown down.]  
Paraphrase 2. Of all this stately fabric of the Temple, which ye see, there shall within a while remain no one part undemolished, but all ploughed up from the very foundation.  
3. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, [when shall these things be, and what shall be the sign of thy note b coming, and of the 
* conclusion of the age?  note c end of the world?]  
Paraphrase 3. When this destruction of City, and Nation, and Temple (the two former threatened under the phrase of [all these things coming to pass] c. 23. 36. the latter, of not one stone upon another of the buildings of the Temple v. 2.) shall fall out, and what signs shall there be beforehand of this thy coming in judgement, and of the destruction of the Jewish state?  
4. And Jesus answered and said] unto them, Take heed that no man deceive you.  
Paraphrase 4. To this double question, (concerning the time, and the signs of this approaching destruction) and first to the last part of it, what forerunners there should be of this destruction upon the Jews, Jesus gave answer, thus, by saying  
5. For many shall come in my name, saying, I am Christ, and shall deceive many.]  
Paraphrase 5. One sign or forerunner is this, There shall arise among you many false Christ's, Jew's taking upon them to be the Messias expected, and accordingly calling the people to come after them, as Assertors and Vindicators of the liberties of the Jews, (see note d.) and each of them shall have many followers associating themselves to them.  
6. And ye shall hear of wars and rumours of wars, see that ye be not troubled; for all these things must come to pass, but the note d end is not yet.]  
Paraphrase 6. And a second sign is great rumours, and discourses of wars, which will be apt to fright and discourage you, but these will be Panic terrors, precursory only to that great and sad ruin that shall follow, but not yet.  
7. For note e nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places.]  
Paraphrase 7. For there shall be a third change yet farther preparatory to it, great broils, and civil wars, and commotions among yourselves (see v. 9 and note on Lu. 21. d.) famines and pestilences etc. through all Judaea.  
8. All these are the beginning of 
* throws, or, pangs of travail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sorrows.]  
Paraphrase 8. These are the signs of the approach of those sad pangs, (which shall bring forth deliverance to my disciples, that adhere fast to me, but utter destruction to the obdurate Jews) yet only of the approach, for there are other forerunners still behind.  
9 Then shall they deliver you up to be afflicted, and shall kill you; and ye shall be hated of all nations] for my name's sake.  
Paraphrase 9 For first it shall fall heavy on you Disciples; the orthodox Christians shall be every where delivered up by the unbelieving Jews to imprisonment and death itself, and be hated, and persecuted by them in all quarters of Judea, and wherever else they are dispersed (see note e.)  
10. And then many shall be offended, and shall betray one another, and shall hate one another.]  
Paraphrase 10. And then many Christians shall by their sufferings be discouraged from following me any longer, and to secure themselves shall betray other their fellow Christians, and deal maliciously against them.  
11. And many false prophets shall rise, and shall deceive many.]  
Paraphrase 11. And this shall be an opportunity for another sort of false teachers to arise (see note d. and 2 Thess. 2. 3. and 1 Joh. 2. note a.) the Gnostics, followers of Simon Magus, who by two allectives first promise of immunity from the present persecutions, then by allowing carnal liberties, shall corrupt and inveigle many Christian professors.  
12. And because iniquity shall abound, the love of many shall wax cold.]  
Paraphrase 12. And by reason of the extreme sharpness of the persecutions, great multitudes shall fall off from Christianity to that sect of the Gnostics, who profess not to have so much love or zeal to Christ as to acknowledge or confess him in time of persecution. See note on Luke 2. 6.  
13. But he that shall endure to the end, the same shall be saved.]  
Paraphrase 13. But the event shall prove this prudential compliance of theirs, and denying of their persecuted profession to be the greatest folly in the world, this very design of avoiding dangers shall ingulf them into them, and (as for salvation hereafter, so) for security, sure the surest way to attain to both, is the constant adhering to Christ without wavering, (see note on c. 10. h. & v. 39)  
14. And this Gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come.]  
Paraphrase 14. And after this there shall be but one prognostic more, viz. that the disciples shall depart and preach the Gospel to them that are more likely to receive it, After the Jews rejecting the Gospel, it shall be removed from them, and preached to the Gentiles, and then speedily shall this destruction come, See 2 Thess. 2. 3.  
15. When ye therefore shall see the note f abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (who so readeth, let him understand).]  
Paraphrase 15. And therefore to proceed from the signs to the thing itself, from the forerunners, to this actual sad coming of mine in vengeance upon the crucifiers, observe what I now say unto you; As soon as ever ye see the Roman army, which will make such an horrid vastation, that you may resolve it the ultimate completion of that prophecy of Daniel, (which belonged primarily unto Antiochus, but secondarily also to these Romans) when, I say, ye shall see this army set down in a siege, and begirting the holy city (when you read that place in Daniel, remember what I now say, and remember how pertinent it is to this purpose, though spoken also of another.)  
16. Then let them which be in Judea note g fly to the mountains.  
17. Let him which is on the note h house top, not come down to take any thing out of his house.  
18. Neither let him which is in the field return back to take his clothes.  
19 And woe unto them which are with child, and to them that give suck in those days.  
Paraphrase 16, 17, 18, 19, Then is the season for every one that is in any part of the region of Judea to get out of it (as hastily as Lot was by the Angel warned to get out of Sodom, Gen. 19 17.) and to fly to the mountainous parts beyond Judea, or else he must expect to be destroyed in it. For this will be a very sudden vengeance, such as on Sodom, and woeful to them that are not in condition to fly speedily out of it.  
20. But pray ye that your flight be not in the winter, nor on the 
* Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sabbath day.  
Paraphrase 20. This will be a sad condition indeed, if it chance to fall out in the time of winter, when long and hasty journeys are most miserable; or if on a Sabbatick year, a time of the greatest scarcity (for though there was a promise in the law, on their obedience, that the Rest of the Seventh year should bring no scarcity upon them, but that the year before should be blest with a double plenty, yet now that their disobediences had ripened them for their utter rain, the continuance of this miraculous mercy was not to be expected) for in such a year 'tis to be expected, that those, by whom ye pass, will have no more than they use for their own necessities, nothing to spare for you (at least to provide for such multitudes flying all at once (who yet must not stay to carry any thing with you, v. 17. And yet these difficulties, whatsoever they are, or can be, you must venture on, rather than stay in Jerusalem, o● thereabouts.  
21. For than shall be great tribulation, such as was not from the beginning of the world to this time, no nor ever shall be.]  
Paraphrase 21. For on them that are left in Jerusalem shall fall a more miserable siege, and other consequent pressures, than ever was or shall be heard, or read of in the world.  
22. And except those days should be shortened, 
† no flesh should escape.  there should note i no flesh be saved: but for the elects sake those days shall be shortened.]  
Paraphrase 22. Such as if it should continue long, it would destroy every Jew that is in the land, and in all other places also. But that the prophecies might be fulfilled, which foretold that a remnant should survive this destruction, the time of this heavy distress shall not be long, but the City being besieged, and taken, the armies of the Romans shall be gone, and the banished Jew-Christians, those that fled from the siege, v. 16. return quietly to their home again.  
23. Then if any man shall say unto you, Lo, here is 
* the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ, or there, believe it not.  
Paraphrase 23. Then in the time of that distress and flight, if any shall persuade you, that here is he that shall deliver you (that is, the Messias, that shall free you from this distress) if any shall put you in any hope of any deliverer, see that you do not heed, or follow after any such.  
24. For there shall arise false Christ's, and false prophets, and shall show great signs, and wonders, insomuch that (if it were possible) they shall deceive the very elect.]  
Paraphrase 24. For at this third season a third sort of false Christ's shall arise (see note d.) assuming to be sent by God to deliver you, and false prophets there shall be to persuade you to betake yourselves to these false Christ's, and these betwixt them shall pretend working of miracles, and giving you signs to draw you after them, and (coming in a nick of time so advantageous for that turn, when your danger appears to you so great and formidable, and so promise of deliverance so welcome) they will be likely to draw many after them, even the most sincere persevering Christians, if it were possible for any deceit to work upon them.  
25. Behold, I have told you before.]  
Paraphrase 25. Therefore let this premonition of mine forearm and secure you against this danger.  
26. Wherefore if they shall say unto you, Behold, he is in the desert, go not forth; Behold, he is in the 
* store houses, cellars, places of strength, magazines, fortifications. etc.  note l secret chambers, believe it not.]  
Paraphrase 26. When therefore the news shall come that there is in the wilderness an eminent person, which will fight your battles, deliver you from the Roman yoke, such was Simon, who had gathered an army of forty thousand, and was in the desert country of Judaea, be sure you go not forth after him, give no ea● to such rumours; Or if they shall tell you, that there is in such a frontier town, or place of defence, or in such a strong hold within the city of Jerusalem (for there John with his Zelots fortified himself) this deliverer, or Messias, or leader for you; depend not on any such relief, nor foreslow your flight v. 17. upon confidence that he shall do any thing for you.  
27. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the son of man be.]  
Paraphrase 27. All such deceits may prove ruinous to you, for this judgement and vengeance upon the Jews shall come so, as that it cannot be avoided, but it shall at the same time fall upon several parts of the land, or in a moment, like lightning, fly from one corner to another, this day a great slaughter of Jews in this place, to morrow in another a great way off.  
28. For wheresoever the carcase is, there will the note m eagles be gathered together.]  
Paraphrase 28. And there is no preventing of it by getting into any place of appearing safety, for wheresoever the Jews are, there will the Roman armies (whose ensign is the eagle, and who will have a sagacity to find out Jews, as the eagle Job 39 30. hath to smell out carcases) find them out, and slaughter them.  
29. Immediately after the tribulation of those days the Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and note n the powers of heaven shall be shaken.]  
Paraphrase 29. This distress shall make short work with this nation, For immediately upon this which I have now foretold you, the Temple, the city of Jerusalem, and the rest of the cities of judea, and that whole people shall be shrewdly shaken, all the whole government, Civil and Ecclesiastical, shall be destroyed.  
30. And then shall appear the note o sign of the son of man in heaven, and then shall all the tribes of the 
† land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory.]  
Paraphrase 30. And this shall appear to be a signal punishment upon the Jews, and they shall with sorrow (though too late) take notice of it, as a notable act of revenge of the crucified Christ upon those that were thus guilty of his death (see Praemon. to the Revelation.)  
31. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. 
* Between this and the 32. v. the Gr. and La. MS. inserts these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. as it is Lu. 21. 28. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. ]  
Paraphrase 31. And he shall, as with an herald, and a loud sounding trumpet, gather together all the persevering beleivers, that remnant, whom he purposed to preserve from this destruction, wheresoever they are in any part of Judea, see Rev. 7. 12. and rescue them from this common calamity, see v. 40, 41. and Rev. ●. 3, 4, etc.  
32. Now learn a parable of the figtree: when her branch 
† is now become soft, and leaves sprout forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is yet tender, and putteth forth leaves, ye know that summer is nigh.]  
Paraphrase 32. Now as by the sight of a figtree, the softness of the branch, and budding out of leaves, ye know and discern, that the winter is now past, and the summer is nigh approaching.  
33. So likewise ye, [when ye see all these things, know that 
* he is nee● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is near, even at the doors.]  
Paraphrase 33. So in like manner resolve ye, that these are most certain and infallible signs, by which when you see them, you may conclude that this coming of the son of man for the destruction of the Jews, and your rescue and deliverance is near at hand.  
34. Verily I say unto you, [This generation shall not pass, till all these things be fulfilled.]  
Paraphrase 34. Of both which I now assure you, that in the age of some that are now alive, shall all that hath been said in this chapter, be certainly fulfilled (see Note on c. 23. 1. and Luke 18. 7. c.)  
35. Heaven and earth shall pass away, but my words shall not pass away.]  
Paraphrase 35. What I say is immutably firm and sure, the whole world shall be destroyed sooner than one word that I have now delivered shall prove otherwise.  
36. But of that day and hour knoweth no man, no, not the angels of heaven, but my father only.]  
Paraphrase 36. But of the point of time when this judgement shall come (see Note on Heb. 10. a. and 2 Pet. 3. 10.) none but God the father knows that (see Note on Mar. 13. b.) and that must oblige you to vigilancy, and may sustain you in your trials, (when you begin to faint by reason of persecutions from the Jews, v. 12. which this is to set a period to) by remembering that how far off soever your deliverance seems to be, it may and will come in a moment unexpectedly.  
37. But as the days of No were, so shall also the coming of the son of man be.]  
Paraphrase 37. But this judgement on the Jews shall be like that on the old world, in respect of the unexpectedness of it. See Lu. 17. 20.  
38. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that No entered into the ark,  
39 And knew not until the flood came and took them all away, so shall also the coming of the son of man be.]  
Paraphrase 38, 39 For as in the age before the deluge, the judgement had been preached sixscore years together, and at last Noah by building of an ark did visibly forewarn them of the flood approaching, yet the people went on secure, and unmoved in their course, knew not so much as of his embarking, till the very minute that the flood surprised them, and destroyed every person but Noah's family, that made use of the means prescribed them by God, so shall it be in this approaching destruction on this nation.  
40. Then shall two be in the field, the one shall be 
* apprehended, and the other dismissed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taken, and the other left.  
41. Two women shall be grinding in a mill, the one shall be taken, and the other left.]  
Paraphrase 40, 41. Then shall there be many acts of God's providence discerned in rescuing one from that calamity, wherein another is destroyed, especially that of departing out of Judaea v. 16. which the beleivers generally did at Gallus' raising the siege, (see Note g.) the rest staying behind, and so being destroyed; Two persons in the same field together shall be thus discriminated in their fate, two women grinding together, or turning of a hand-mill, one of them shall stay, and be destroyed, and the other that was in the same place, and danger with her, shall as by the Angel that hurried Lot out of Sodom, or otherwise, by some invisible disposition of that providence, which waits on his faithful servants, be rescued from that destruction v. 31.  
42. Watch therefore, for you know not what hour your Lord doth come.]  
Paraphrase 42. This judgement then being so near, and yet so uncertain when the time will be, it will become every one to be vigilant every minute, that he may be of the number of those, to whom those strange deliverances are promised, that is, a faithful, constant, obedient servant of Christ's, not tempted from his service by any terrors, see v. 13.  
43. But 
* this you do know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.]  
Paraphrase 43. For certainly any man that were thus forewarned of a thief, that would break into his house at such a time, is mad, if he do not provide a guard to secure it against that time.  
44. Therefore be ye also ready: for in such an hour as you think not, the son of man cometh.]  
Paraphrase 44. And then by the same reason, when the time is so uncertain, and the being ready at that time so necessary, you are obliged to be always on your guard, expecting every hour.  
45. Who then is a faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season?]  
Paraphrase 45. Whosoever of you ther● shall be entrusted by God in any office of trust or stewardship, especially in that of getting beleivers to Christ, and shall discharge that trust faithfully and discreetly, do that which is his duty in times of trial, and persecution, v. 11, 12.  
46. Blessed is that servant, whom his Lord when he cometh, shall find so doing.]  
Paraphrase 46. Thrice happy shall be be if, when his master comes to visit, he continue to be thus employed, and so be found about the duties of his trust, constant and persevering, v. 13.  
47. Verily I say unto you [that he shall make him ruler of all his goods.]  
Paraphrase 47. His Lord shall enlarge his trust, and make him steward of all, and not only of his household, either preserve him to be a governor in his Church, after these sad times are over, or otherwise reward him as he seeth best.  
48. But and [if that evil servant shall say in his heart, My Lord delayeth his coming,]  
Paraphrase 48. If that servant shall prove dishonest and say or think, that Christ means not to come and visit, as he said he would, 2 Pet. 3. 4.  
49. And shall begin to smite his fellow-servants, and to eat and drink with the drunken.]  
Paraphrase 49. And thereupn join in the persecuting of his brethren (as the Gnostics did with the Jews against the Christians,) and indulge himself presumptuously to licentious living, see 2 Pet. 3. 3. Judas 18.  
50. The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of.]  
Paraphrase 50. The time of visitation shall come on him, when 'tis least looked for, when he is in the worst posture to be surprised.  
51. And shall note p cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.]  
Paraphrase 51. And shall deal with him as a false debtor, or deceitful steward, hue him asunder, and assign him the same lot, which befalls the unbeleiving Jews, Lu. 12. 46. bring the same destruction on the Gnostick Christians, and the Jews together, and that shall be an irreversible, and a most miserable destruction.  

Annotations on Chap. XXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. One stone upon another] The full completion of this Prophecy of not one stone left on another, is very remarkable in story, which tells us that Turnus Rufus did with a ploughshare tear up the foundations of the Temple, and so not leave any part of it under ground undissolved, not one stone upon another. see Scaligers Canon. Isagog. p. 304.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Coming] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the presence, or the coming of Christ is one of the phrases that is noted in this book to signify the destruction of the Jews. See Note on c. 16. o. A threefold coming of Christ there is, 1. in the flesh to be borne among us, 2ly, At the day of doom to judge the world, 1 Cor. 15. 23. and in many other places; And beside these 3ly, a middle coming, partly in vengeance, and partly for the deliverance of his servants; in vengeance, visible, and observable on his enemies and crucifiers, (and first on the people of the Jews, those of them that remain impenitent unbeleivers) and in mercy to the relief of the persecuted Christians. So 'tis four times in this Chap. v. 27, 37, 39 and here. So 2 Thess. 2. 1. and 8. when the coming of Christ is said to destroy that wicked one, which it seems should then in a short time be revealed, which therefore as it agrees with the predictions here of the many Antichrists before this destruction, so it cannot be applicable to that other coming at the end of the world. So Ja. 5. 7, 8. where the design being to establish the scattered Jew-Christians, and to give them patience in their present pressures, the only argument is, because the coming of the Lord draws nigh, which being foretold as the season, which he that surviveth should escape (both here in this chap. v. 13. and c. 10. 22. and Mar. 13. 13.) as when their persecutors (for such were the unbeleiving Jews) are destroyed, it must necessarily follow. The nearness of it is therefore the best motive to confirm the patience of any; and is again expressed v. 9 by the Judges standing before the gate, that is, very nigh at hand, ready to enter on the work. And so I conceive it signifies also, 2 Pet. 1. 16. as will appear by considering the circumstances of the place (see Note c.) and so ch. 3. 4. and 12. being a coming, which was within a while to be expected by them. And so 1 Joh. 2. 28. there having been before mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 18. the last hour then present, which belongs therefore to that matter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  both by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the then presence of it, John being the disciple that lived to see it, and by the Antichrists again, that were to come before it. Of this coming of Christ it is, that Cunaeus and some other learned men interpret the Prophecy of Jacob, of Shilos coming. For that by Judah is signified the Jewish nation, and by the Sceptre, the government, or politia, 'tis clear, which yet did not depart from them at Christ's birth, no nor at his death, till about forty years after, at which time the government was wholly taken away from the nation, and from that time to this was never in any degree recovered again, (and so that Prophecy then, and not till then, perfectly fulfilled) and at the same time was the preaching of the Gospel to the Gentiles, which follows in that place. Thus when Christ answered Peter about John, If I will etc. ch. 21. 20. (which is in effect that John should live till this coming of Christ) 'tis clear that it must belong to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. in Johan, 21●  destruction of the Jews which John did outlive. That this is the meaning of his coming in glory with his angels, Mat. 16. 27. hath been showed already. So again Mat. 26. 64. his coming in the clouds of heaven, though it may be thought to look toward his final third coming at the great day of doom, yet as the very Jews have observed, that that phrase signifies the infliction of judgement or punishment, so that it doth so there, appears by the beginning of the verse, where, saith christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from now, that is, within a short time, saith Euthymius, you shall see this, etc. To the same may be applied that parable, wherein the Master giving talents to his servants, bids them occupy till he Come, Lu. 19 13. that the disciples use the talon entrusted to them, to get beleivers to Christ in Judaea, till the time, when Christ thus Comes to visit. So Lu. 18. 8. when the son of man comes, that is, when Christ thus comes to judge this nation, shall he find faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this land of Judaea? that is very little faith should be found among them. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins) signifying in the same manner, as it doth Lu. 21. 23. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among this people, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tribes of Judaea v. 30. So Heb. 10. 37. yet a little while, and he that cometh, will come and will not delay, which cannot be interpreted of any other coming, but this, and had before been expressed v. 25. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching, (see the Note on that place) And all this agreeable to that expression in S. Luke, c. 19 15. where in the parable there is mention of the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or, coming back, when he had received the kingdom, that is, of Christ returning again after his going to heaven, and that first to call his servants to account for the talents, to see what profit came in of all his, and the Apostles preaching on earth, and then for his enemies, that would not have him reign over them, that is, the Jews that rejected and crucified him, to send for them, and see them slain before him. The only objection (of any appearance of reason) against this interpretation is, that this destruction being wrought by the Roman army, and those as much enemies of Christianity as any, and the very same people that had joined with the Jews to put Christ to death, it doth thereupon appear strange, that either those armies which are called Abominable should be called Gods armies, or that Christ should be said to come, when in truth it was Vespasian and Titus that thus came against this people. To this I answer, 1. that 'tis ordinary with God in the old Testament to call those Babylonish, Assyrian, heathen armies, his, which did his work in punishing the Jews, when they rebelled against him. As for Vespasian (though it need not be said, and though the answer is otherwise clear, that Christ is fitly said to come, when his Ministers do come, that is, when either heathen men or Satan himself, who are executioners of Gods will, when they think not of it, are permitted by him to work destruction on his enemies, to act revenge upon his crucifiers) it is yet not unworthy of observation, how easy it might be in many particulars to show that Christ was resembled or represented by that Emperor; As 1. that it was beforehand prophesied of him, that he should be Emperor, (see Josephus l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suetonius, Tacitus, Dion) 2ly, that an ox broke in and fell down at his feet, in Suetonius, as when Christ was born in the stable it had been: 3dly, that he healed the blind and the lame with spittle and touch, So Sueton, c. 7. and Tacit. l. 4. Hist. 4ly, that he was most humble and mild, humillimus & clementissimus, saith Suetonius, a perfect image of what was most eminently true in Christ, Learn of me, for I am meek— etc. 5 lie, that he shut the gate of Janus Temple and erected a Temple of Peace, Josephus de Bell. Jud. l. 7. c. 24. and Baron. ann. 77. 6 lie, because he came out of Judaea, and was Ruler over the Gentiles, and so was by Josephus believed to be the Messias: 7 lie, that neither he nor his son Titus would be called Judaicus (in token of their victory over the Jews) but ascribed all the conquest and whole work to God, saith Dio. 8 lie, that he was by the Jews themselves taken for Shiloh, or Christ, because at that time all the progeny of the Assamonaei were ceased. By all which it is clear how far it would be from strange how agreeable to Scripture-prophecies, which must be allowed to have somewhat of figure in them, and not to be perfectly literal) that Christ should be described here, in the person of Vespasian, to return, and so to come again to avenge his crucifixion, and punish the Jews that crucified him. To which purpose many farther parallels betwixt the story of that destruction and the passages in the story of Christ might be observed out of Josephus, As 1. That in Galilee were the beginnings of these miseries (Joseph. de Bell. Jud. l. 3.) where Christ's first miracles were wrought. 2. That from Mount Olivet the siege began, l. 6. c. 10. where Christ seems to have been v. 1. when he began to deliver this Prophecy against them, and near which place it was that he was apprehended. 3ly, That the time of the Passover was the beginning of the slaughter, c. 11. and lib. 7. c. 17. as it was of his crucifixion (see Eusebius Eccl. Hist. l. 3. c. 5.) 4ly, That the high and low places were made smooth for the coming of the Roman army and the engines, ch. 12. as was said in John Baptists prophecy of it. 5 lie, That at the coming of the Balistae they cried out, Filius venit ch. 18. The son cometh, which is the very phrase which we have now in hand. 6 lie, That one was crucified alive before their faces, ch. 19 7 lie, That Longinus pierced the side of one, ch. 22. 8 lie, That Titus desired to save the Temple in spite of them c. 24. and many prodigies of this nature, which might make it more reasonable that that destruction should be thus styled, the coming of Christ.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. End of the world] By what hath been said of the meaning of Christ's coming in this place, will appear also, what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conclusion of the age, especially if it be marked that in stead of these two together, S. Luke c. 21. 7. hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these, uniting them into one, What is the sign when these things shall come to pass? and S. Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when all these things shall be concluded, that is, those immediately forementioned, the destruction of the Temple, c. 13. 4. (see note on Mar. 13. a.) For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies age (see note on Lu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 0.) and is in a manner the English word with the Greek termination (and so is used sometimes for the age of man, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a short age) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will denote the conclusion, or shutting up of that age, or the Jewish state, which was to be within that age, According to that of the Jews, that there was a double age, the then present and the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come, Is. 9 6. which they call the age of the Messias, And so this revenge upon the Jews, the destruction of that people, may be styled the consummation of the age. An eminent place there is in the Book of Tobit, which will give light to this, and show the ground of this phrase in the ordinary speech of the Jews, It is ch. 14. 5. where Tobit prophecies of three periods, which should fall after his time, 1. The rebuilding of the Temple, God shall again bring them into the land, where they shall build the Temple, but not like the first, and that shall continue till the times of that age be fulfilled, that is the second period, the conclusion or consummation of the age here, the end of the Jewish state. And then after is the glorious Jerusalem, the glorious building spoken of by the Prophets, & there described, v. 6. by the turning of the nations, converting of the Gentiles, and serving God truly, and burying their idols, which is clearly the state of Christianity. Thus when in Gemara, out of an ancient writing 'tis said, Sanbed. c. 11. §. 29. that after 4291 years' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age shall be consummated, 'tis clear that it belongeth to this matter, not to the end of the whole world, but, as they say, to the days of the Messias, which they use to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last days, and so Heb. 9 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the consummation of the ages, in the same sense also. And in that famous place of Daniel (referred to v. 14.) c. 9 27. he shall make it desolate even until the consummation. So ch. 13. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conclusion of this age, that famous period of the Jewish state, till which time Christ would not have the wicked heretical Professors meddled with, or discriminated, but pure beleivers, and impure misbeleivers permitted together, that is, the Gnostics (that soon sprung up after Christ's departure) and the orthodox Christians. And accordingly so it was, These abominable heretic's infested the Church, and so for some time continued to do under the guise of Christians, though their heresy were a rhapsody of Heathenism and Judaisme and all vile practice; Only when the time of visitation came, than they were destroyed with the crucifiers of Christ, and then the discrimination was made. Thus 
* l. ●. c. 3.  Orosius evidently understands it, for speaking of the times before that destruction, cum Christus, saith he, à discipulis interrogaetus esset de conclusion temporum subsequentium, sic ait, Audituri estis praelia, etc. when Christ was asked by his disciples of the conclusion of the following times, he said, Ye shall heaer of wars etc. For the notion of this phrase, Mat. 28. 20. see Note c. on that Chapter. The like phrases (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all things, etc.) have, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and shall be observed in their due places.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. End] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end signifies, is expressed by S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of Jerusalem, the same that before by Christ's coming, and the end of the age. So v. 14. Then shall the end come, to wit, when the Gospel having been preached through all the cities of Judaea succeslesly, the Apostles turn to the Gentiles, as 'tis in the beginning of that verse. So Mar. 13. 7. the place directly parallel to this, so Lu. 21. 9 also, and 1. Pet. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all things, that is, of the Jewish State, wherein those of the dispersion to whom he wrote, were so particularly concerned; And 'tis observable, that as there, when the end of all things, that is, that fatal destruction was at hand, there was actually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. that is, a combustion or conflagration, to wit, that of civil broils caused by the unbeleiving Jews, and heretical Gnostics, against the orthodox and pure Christians, so here before this coming of the end, the nation shall rise against the nation, etc. v. 7. that is, there should be these civil commotions and wars among them, which did indeed so hasten their ruin, and make it so cruel, when it came. Thus also 1. Thess. 2. 16. where, upon the filling up the measure of their sins, the wrath of God is said to have come hastily upon those Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or total destruction of them, for though it were not then actually done, when that Epistle was writ, yet it was so certainly decreed against them, that it is said in the Aorist, indefinitely, it hath overtaken them already, that is, will speedily overwhelm them. Thus is the phrase used by Ezechiel c. 7. An end, the end is come upon the four corners of the land, v. 2. and 3. now is the end come upon thee, and v. 6. an end is come, the end is come, All to the destruction of the Jews, not to the end of the whole world; see Note on Act. 2. 6. Now whereas it is here said, that all must come to pass, but the end is not yet, it follows yet manifestly from hence, that the false Christ's mentioned v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. must be some persons, that came before that period which is here called the end, that is, before the approach of the Romans to destroy Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  soon after the ascension of Christ. Of this kind is that Theudas which is mentioned by Eusebius in the time of Claudius, 
Eccl. Hist. li. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not he that is referred to by Gamaliel Act: 5. 36. (for he is there said to have been before Judas Galileus, which was in the days of the taxing, that is, about the time of the birth of Christ, see Euseb. l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) but another later Theudas, which though Eusebius by incogitancy affirm to be the same, which is mentioned by Gamaliel before Judas, yet he out of Josephus places him in the time of the prefecture of Fadus, that is, in Claudius' reign. And of this Theudas saith Josephus, that being a sorcerer he persuaded a great multitude to bring all their goods and follow him to the river Jordan, which he promised to divide by his commands and give them an easy passage over it, and saying thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceived many (which is the thing here affirmed of him) and he and his were by Fadus discomfited, and his head cut off, and brought to Jerusalem. Such again was the Egyptian, Act. 21. 31. mentioned also by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebius and Josephus. And such was Dosthes or Dositheus which called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Origen, contr. Cel. l. 2. And indeed the rest of the forenamed and many more, which rose up with this undertaking, that they would redeem the Jews out of their subjection to the Romans, (See Lu. 21. 8.) though they did not distinctly call themselves Christ, yet did so in effect, the definition of a Christ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that should redeem Israel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lu. 24. 21. As for the false Prophets mentioned v. 11. they belong to another period of time, immediately before the fatal day, v. 14. and by that which is mentioned together with them (the Christians hating and betraying one another, and many being scandalised, and falling off from Christ by that means, and the multiplying of iniquity, that is, the unnatural dealing of those fellow-Christians, in sharpening the Jews, and bringing that heavy tribulation, and oppression upon them, and the growing cold of love, that is, of constancy in confessing of Christ, all which was eminently fulfilled in the Gnostics, (that filthy sect of Christians) 'tis most proper to interpret those Pseudo-Prophets to be the followers of Simon Magus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to wit, those Gnostics, which first secretly infused their doctrines of compliance with the Jews, on purpose to avoid persecution from them, Gal. 6. 12. and at the time of writing the second Epistle to the Thessalonians, were then a mystery of iniquity, that is, had not then broken out into that height, as soon after they did upon occasion of the Apostles departing from the Jews, and going professedly to the Gentiles, a while before the destruction of the Jews, which came and destroyed these also, 2 Thess. 2. 8. And so 'tis here said next after the mention of the false Prophets, and the persecutions wrought by them, that the Gospel shall be preached to all the world for a witness to all nations, that is, that the Apostles shall give over the Jews and go preach to the Gentiles, and then shall the end come, v. 14. and what that is, appears by the next words, v. 15. the abomination of desolation, etc. that is, Jerusalem besieged, in S. Luke. As for the Pseudo-Prophets and Pseudo-christs' v. 24. they belong to a third time, or period immediately consequent to the great tribulation, v. 21. upon Titus' building the wall about the city▪ which made the famine rage so horribly, and the soldiers firing of the Temple, which soon followed after. For at this point of time, 
* l. 8. o. 〈◊〉  Josephus tells us of a false prophet, who as from God, promised deliverance no all that should go up into the Temple, and many believing him, six thousand were by that means burnt in that fire. Beside this, saith he, there were many false Prophets, set up by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious, promising help from God, and conjuring them neither to fly, nor think of delivering up the city, and though Josephus mention it not, yet it seems by v. 24. that by evil arts they wrought some strange feats, to gain belief from them. Of these some exalted Simon, with his army in the wilderness, as the person by whom the work would be wrought, others directed them to John, and his faction of Zelots, which kept within the city, as it follows there v. 26. If they shall say unto you, Behold he is in the desert, etc. For by these means they were still kept in hope, and restrained both from flight and delivering the city, and so more ascertained to all sad distress and destruction finally.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Nation] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which we render nation, and the Latin gens, (answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Originals from whence the words ethnic (or heathen) and Gentile come, and by the customary acception of the words for the other nations of the world, exclusively, and in opposition to the Jews then, & Christians now, it comes to pass, that the word nations is ordinarily thought to signify all other people of the world, but never the Jews. But this is a mistake, thus casually & causelessly occasioned; For there were several divisions of Palestine (as they were before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 15. 6. many nations and great, c. 9 1. which were the Jews now possessed of) Judaea, and Galilee, & Iturea, and Abylene; And each of these is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natio, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdom too, there being several Tetrarches over them Lu. 3. 1. So Ecclus. 50. 26. there being mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two nations, Samaria is presently specified to be one of them. And so here and Lu. 21. 10. the phrase nation against nation (& in like manner kingdom against kingdom) may well denote civil intestine commotions in Palestine, perhaps one of these Tetrarchies against another, or else one of these against itself (as civil wars are intestine breaches in the same city or nation) and so certainly the very phrase is used 2 Chron. 15. 6. where as an expression of the great vexations of the Jews v. 5. 'tis added, nation was destroyed of nation, city of city, where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation shall fight (as here shall rise) against nation. In this sense we find not only the word nation in the singular appropriated by some adjunct to Judea, as our nation, Lu. 7. 5. our place, and nation, Joh. 11. 48. the nation of the Jews, Act. 10. 22. this nation, Act. 24. 2, 10. thy nation, Joh. 18. 35. and my nation, Act. 24. 17. 26. 4. 28. 19 but without any such adjunct, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation, Lu. 23. 14. and Jo. 11. 50, 51, 52. and even in the Plural, the word nations used in the Prophets for Palestine; so Psal. 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or nations, and people, that oppose Christ, are, I conceive, the Jews in their consultation against him, and so 'tis interpreted and applied peculiarly to them, Act. 4. 25, 27. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations and people, and more distinctly, v. 28. (divided from Herod and Pontius Pilate) the nations and people of Israel. And so when of Jeremy 'tis said, that he was ordained a Prophet unto the nations, Jer. 1. 5. the Jews sure are at least one of those nations. So. c. 4. 16. mention to the nations, that is, to the Jews. For by that which follows in the next words, publish against Jerusalem, it appears to be a Prophecy against that people, so c. 25. 11. these nations, that is, the Jews, shall serve the King of Babylon seventy years, the precise time of the Jewish captivity. So when Mat. 12. 15. 'tis said that Christ withdrew from Capernaum (and Mar 3. 7. 'tis specified, that it was to the sea of Galilee) upon that is applied to him by S. Matthew that of Is. 42. 1. that he shall declare judgement to the Gentiles, or nations, and in him shall the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations trust, that is, the Jews in Galilee and the adjacent cities of Tyre and Sidon, etc. which came out and were healed of him, Mar. 3. 8. when the Pharisees consulted to destroy him, Mat. 12. 14. So Lam. 1. 1. when of Jerusalem 'tis said, that she was great among the nations, that signifies that city to have been the Metropolis of Judea, as is farther expressed by the next words, and Princess among the Provinces. And so, I suppose, is to be affirmed of the chief or first fruits of the nations, Am. 6. 1. and some others the like; Thus Lu. 21. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a distress of the nations on, or in, the land of Palestine, see Note on that place. That this is the meaning of nation here, will appear both by the completion of this Prophecy (not by wars in other parts of the world, for that was so ordinary a thing, that 'twas incompetent to be given for a sign or denotation of a particular time, but in the great commotions and slaughters (see Rev. 6. 4. Note a.) that were in Palestine, as also by the addition of famines etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from place to place, which belongs to that famine mentioned Act. 11. 28. (and in Eusebius Eccl. Hist. l. 3. c. 5. out of Josephus de Bell. Jud. l. 5. in the days of Claudius Caesar, which (agreeably to this prediction of Christ) was there also foretold by Agabus, and when 'tis there said that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on the whole world, that must be understood (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world signifies Lu. 21. 26. and Rom. 10. 18.) the whole land of Judea, according to the manner of the Septuagint, who oft render the land (when it signifies the land of Judea) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world. So Is. 10. 23. where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world, the Apostle Ro. 9 28. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the land, so Isai. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to destroy the whole world, where according to the Context we read to destroy the whole land, and so again v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay (not the world, but) the land desolate: so c. 24. 1. See Note on Lu. 2. a. And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world, the prediction here exactly agrees with Josephus' relation of the times, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there was a great famine through Judea. And accordingly 'tis said in the Act. c. 11. 29. that they of Antioch sent relief into Judea, which argues the famine to have been confined to Judea, and not extended to Antioch, see 1 Cor. 16. 1. and 2 Cor. 9 1. And thus most probably must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted in this chapter, v. 9 all the nations, that is, of Paelestine, all the Jews in all parts, for the Jews were they which so hated and persecuted them (and the Gentiles comparatively did not but as they were stirred up by them) and the Apostles are not yet supposed to go out of Palestine, but to be on their task of preaching through the cities of Israel, till the time of Christ's coming to destroy that people, Mat. 10. 23. see note on that chap. h. And accordingly 'tis possible that the 14. verse of this chapter of the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the whole world, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is there the immediate forerunner of this end, or coming of Christ to destroy the Jews) may be so understood, as will be most agreeable to c. 10. 23. of the Apostles preaching through all the parts of that region, that is, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not signify the world, or nations in the greatest latitude, but all Palestine, and the several nations and cities in it, as we know, Gens signifies among the Latins in a very limited sense, no more than a family or kindred, and so here it may signify all the tribes of the Jews. But in that 14. v. it may be otherwise interpreted very fitly, that just before the coming of that vengeance on the Jews, the Gospel shall be preached through all the world, which indeed was the natural consequent of their having preached over all the regions of the Jews successively. See more of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Note on c. 28. b. and on Rev. 11. g.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Abomination] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination of desolation standing in the holy place, is the Roman army besieging Jerusalem, may appear 1 by the parallel place Lu. 21. 20. where before that admonition of, then let those that are in Judea fly to the mountains, etc. (which here follows immediately, and so demonstrates it to be this very matter) these words are set, when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 2dly, by the agreeableness of the words to this sense, and consonance of them to that other expression in S. Luke. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth (by an Hebraisme, imitated by the Writers of the New Testament) signify an abominable, heathen, profane, wasting company of soldiers, or the like: so in the place of Daniel (here referred to) 'tis clear c. 9 27. with the abominable armies he shall make it desolate, the word abominable being ordinarily applied to the then polluted and idolatrous heathen world, of which the Romans were a principal part, whose armies were to work this desolation on Jerusalem; Agreeable to which it is what Artemidorus hath said in his Oneirocritickes l. 2. c. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultures or Eagles (the very creatures to which in this place the Roman armies are compared v. 28.) signify in his art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked abominable enemies, the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, This army, by which the desolation is wrought, is therefore expressed by this. And the standing of it in the holy place, is the situation of it about Jerusalem, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies on or among, or close to that place, to wit, the bounds of that City, which is so oft called the holy city, or place. And so these words, though at first sight somewhat distant from it, signify no more than that heathen army about Jerusalem. And when in S. Mark 'tis said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it ought not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that refers to the separation made by God of the Jews from all other the heathen people, which were not to come to that place, which is therefore called holy, in respect of that separation from all others. That by this Prophecy in Daniel is meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the total destruction and final ruin of the Temple, see Euseb. Eccl. Hist. l. 3. c. 5.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Fly to, etc.] How exactly the several passages of story in Josephus agree with these predictions, will easily be discerned by comparing them, particularly that which belongs to this place of their flying to the mountains, etc. For when Gallus besieged Jerusalem, and without any visible cause, on a sudden raised the siege, what an act of Gods special providence was this, thus to order it, that the believers or Christian Jew's being warned by this siege, and let loose (set at liberty again) might fly to the mountains, that is, get out of Judaea to some other place? Which that they did accordingly appears by this, that when Titus came some months after and besieged the city, there was not one Chistian remaining in it. This same thing is observed by Eusebius Eccl. Hist. l. 3. c. 5. and that the people of the Church in Jerusalem (that is, the Christians there) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. according to an oracle delivered by revelation to some honest men among them, commanding them to go over Jordan to a city called Pella, did all remove thither, and left Jerusalem without any Christians in it at their destruction; And this he refers to read at large in Josephus, where the story is set down. The same is again related by Epiphanius, de Pond. & Mens. ch. 15. (see 1 Pet. 1. 5.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. House top] The buildings of Judaea had generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain roofs fit to walk upon, and converse in, as cloisters paved with stones to that purpose. See Gerson tract. in Magnif. p. 975. whence, saith he, is that of the Psalmist, I am become as a sparrow on the house top, walking solitary there. Of this whole passage, that it belongs to the Jews in Jerusalem, see Caesarius, Dial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Christ foretelling the future flight of the Jews, commands them to fly to the mountains, for after Vespasian. Titus arising, utterly demolished and depopulated Jerusalem, destroyed the Jews, the men with the sword, the children by dashing them against the ground, cutting up them that were with child, with all kind of death and destruction blotting out those fighters against God. And it happened that the city was taken on the sabbath day, all the people staying at home to observe the sabbatick rest, and this in the winter also, and so none could avoid or escape the destruction. He that was on the house top endeavoured to hide himself, and so preferring life before possessions, would not take any thing out of his house. He that was in the field, or country about, did not only not return to his house, but fled as far as he could, seeing the burning and taking of the city.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. No flesh] By no flesh here is meant none of all the Jews, so saith S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all flesh, that is, all the Jews, That is, that the sharpness of this war from the Romans without, and of the Zelots within, that killed all that were averse from war, was such, that if it had continued, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it had gone on farther against the city, all the Jews every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had been destroyed utterly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Elects] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are those few, whom God had determined to preserve out of that common destruction, the beleivers among the Jews. These are the remnant, so oft mentioned by the Prophets, that they should escape, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant according to the election of grace, Rom. 11. 5. So v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. this remnant of the Jews have obtained that, which the rest, being obdurate, and senseless, obtained not. Of this word see Note on 1 Pet. 2. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Secret chambers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius, signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secret dwellings, possibly such where men could gather company together undiscernibly, and so raise armies secretly, as others (which designed it openly) in the wilderness, v. 5. But 'tis more likely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken ordinarily for a magazine or storehouse, the word may so signify here, places for ammunition, and arms, some frontier towns in the borders of that kingdom, where men and arms lay in store for defence. Agreeable to this is that of Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Keepers, and Governors, and Storers of the public moneys, and all else that was common. And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, may most probably denote such houses of store, under ground cellars, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Eagles] The explication of this verse will depend upon two things, 1. that the Eagle was the ensign of the Roman Militia, So saith Dion, 'twas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little shrine with a golden eagle in it. And though the Persians also had the Eagle in their army, yet that was but one in the whole army, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Kings-colours, whereas the Romans had two in every legion. So in the ancient Writer of the Sibylline Oracles, prophesying of the destruction of the Roman powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of the Eagle-bearing legions shall fall. To this I shall only add that of Pliny, Nat. Hist. l. 10. Aquilam Romanis legionibus Caius Marius in secundo consulatu suo propriè dicavit; Erat & antea prima cum quatuor aliis, Lupi, Minota●ri, Equi, Apríque singulos ordines anteibant; Paucis ante annis sola Aquila portari coepta est, reliqua in castris relinquebantur, Marius in totum ea abdicavit, C. Marius in his second Consulship appointed the Eagle for the Roman Legions: Before that, it had been the first, but had four more to bear it company, the Wolf, the Minotaur, the Horse, and the Boar. Then these four grew out of use, and only the Eagle was brought out. But Marius wholly abdicated the rest. From whence 'tis clear, 1. that all the five Ensigns in use among them, were by Marius reduced to that one of the Eagle, and so remained at the time wherein Christ spoke, and indeed was not changed till Constantine brought the Cross into their armies. 2. That that, as all the other four, was an Emblem of rapacity or devouring, which (together with their sagacity to find out, and skill to presage slaughters) was the other thing, on which I purposed to ground the explication of this verse. To which purpose (besides that observation of Jobs concerning the Eagle, she seeketh the prey (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) and her eyes behold afar off, her young ones also suck up blood, and where the slain are, there is she, chap. 39 29, 30. setting down the whole matter very exactly and punctually) I shall add some few others out of Authors. The Eagle that is there spoken of in Job, is by the Translatours rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which kind of Vultures 'tis 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lucian's expression, and that proverbial, speaking of one that had a great sagacity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a carcase will sooner be concealed from those Vultures. So saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Phornutus, This vulture is a kind of bird consecrated to Mars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because such birds abound, where there are many carcases, and they are, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proclaimers of fights, and do tell their companions of them by a kind of cry of theirs. So Philes in his iambics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  These birds have a divining nature in them, By which it is that they travail as companions of armies, in hope and expectation of the carcases that fall there, and are most ravenous in the devouring of what is there left behind. So Artemidorus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. c. 20. having set down this very species of Eagles, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to denote those detestable enemies (which even now were mentioned, as an explication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which dwelled not in the city, he gives this reason of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they rejoice in dead bodies. So 
* l. 4. 58.  again mentioning the signification of the several creatures, and among them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the open raveners (among which he reckons these) they signify, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thiefs and plunderers. From whence it is that our countryman Mr. Fuller in his Miscellanies hath conjectured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Sozomen, Eccl. hist. l. 1. c. 4.) to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies devouring or rapacious. All which being put together shows the reasonableness of this interpretation of the verse, and how perfectly agreeable it is to the Context in this place, where the last thing that was said, was, that the judgement should fall upon the Jews almost at once, in the most distant places of that nation, and that is here proved by this resemblance, that as the Vultures find out the carcase, wheresoever it is, so shall the Roman armies find out the Jews, and prey, and make slaughter of them. And although in S. Luke chap. 17. 37. it be brought in by way of answer of Christ to the disciples question [Where Lord?] that is, Where shall this visible vengeance be wrought? yet that is very agreeable with this sense also, and will hardly be capable of any other. For there should not be any determinate place for the working of this vengeance, but wheresoever the Jews are, there shall they be found out and destroyed by these Roman Eagles. By all which it will become reasonable enough to apply to this final destruction of the Jews by the Roman Eagles, that prophecy so long before delivered by Moses, Deut. 28. 49. The Lord shall bring a nation against thee from far, from the end of the earth, as the Eagle flieth (the words as swift are put in by our English, and are not in the Original) a nation whose tongue thou shalt not understand. So Hos. 8. 1. as an eagle against the house of the Lord, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Powers of heaven] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifieth an host or, arm, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers or the hosts, of heaven, are the Sun, Moon, and Stars, that move and shine there. These are used in Prophetical, that is, figurative writings, to denote the then Church of God, the people of the Jews, (according as the Temple is called the Camp, and all things in it are expressed by that Metaphor of a militia) so when Dan. 8. 10. it is said of the little horn, It waxed great even against the host of heaven, and it cast down some of the host, and of the stars to the ground, and stamped upon them. There is little doubt but the Jews are meant thereby the host of heaven, for otherwise it would not be very intelligible of the stars of heaven, how they should be cast down to the ground, and stamped on, save only in this sense, as Jerusalem is said elsewhere, Lu. 21. 24. to be trodden under foot by the Gentiles. According to this notion of this phrase, all the rest of this verse will be interpretable, that the Sun, that is, the Temple, the Moon, that is, Jerusalem the chief city, and the Stars, that is, the rest of the lesser Cities, and so altogether making up the host of heaven, that is, the whole nation and Church of the Jews, shall be brought down from the flourishing condition, which they had formerly enjoyed, many cities, Jerusalem particularly, utterly destroyed, and the whole people shaken, endangered shrewdly, brought near (only a remnant escaping according to the prophecies) to utter desolation (see Isa. 13. 10. and 34 4. Ezek. 32. 7. Joel 2. 31. and Rev. 6. 13, 14. note g. and Rev. 8. note g.) And so agreeable to this exactly will that voice of Jesus the son of Ananias be, Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, woe woe to the city, and to the people, and to the Temple.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Sign] This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signify some special prodigy, that should fall about that time attending on that destruction. Josephus mentions many, de Bell. Jud. l. 7. c. 12. especially that of a Comet in form of a fiery sword, which for a year together hung over the City. But this was but a presage of the fatal destruction of that city, and so, though it were a visible sign of the son of man's coming, that is, of the vengeance which he meant to work upon this people, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being literally in heaven, yet it cannot belong to this place, which sets down the consequents, which ensued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the distress, and straits, of those days, that is, after the siege of Jerusalem v. 29. And therefore this sign of the son of man may rather signify here such a manifestation of Christ's presence in this punishment of the Jews, as should convince them, that it was for their crucifying of him, that it was come upon them, and accordingly mourn (all the tribes of Israel, as it follows) etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 51. Cut him asunder] 'twas the law for Debtors that were accused and cast in Judgement for falseness, or not performance of promise, and obligation to Creditors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut asunder, saith Tertull. Apol. p. 22. and so proportionably Stewards, that have not performed their Master's trusts: And these are ranked with hypocrites, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knaves, false, deceitful persons, expressed by S. Luke (in setting this down) c. 12. 46. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbeleivers or unfaithful. And the meaning of the verse seems to be this, that they which in stead of serving Christ in his Church, in bringing in beleivers to him, shall (upon the persecuting of Christians by the Jews, and the deferring this vengeance of Christ upon that people) begin to join with the Gnostics, 1. in their complying with the Jews, and persecuting the Orthodox Christians, 2dly in indulging to the licentious practices observable among them, these Apostate false servants of Christ shall pay dearly for it shall be destroyed by Christ, like false stewards, be joined with the Gnostics (those hypocrites or unbeleivers, abominable reproaches, and stains of the Christian profession) as in their practices, so in their destruction.    

CHAP. XXV.  
1. THAN shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom.]  
Paraphrase 1. At that point of time last spoken of, the heavy visitation on this people, The condition of Christians will be fitly resembled by this parable of ten virgins, which took hand-lamps, (then in use, and fit to carry abroad for night-lights) and went out to fetch a bridegroom, and the bride, and wait on them to the feast. See Note on c. 9 c. and Rev. 18. 23.  
2. And five of them were [wise, and five were foolish.]  
Paraphrase 2. prudent, provident, and the other five improvident.  
3. They that were foolish [took their lamps, and took no oil with them.]  
Paraphrase 3. took with them their lamps, and oil in them, sufficient to maintain them at present, but had no provision, or store for the future.  
4. But the wise took [oil in their vessels, with their lamps.]  
Paraphrase 4. a provision of oil in vessels which they had for that purpose, to replenish their lamps, when the oil which was in, was spent.  
5. While the bridegroom tarried, they all slumbered and slept.  
6. And at midnight there was [a cry] made, Behold, the bridegroom cometh, go ye out to meet him.  
Paraphrase 6. a great noise, hurry, and proclamation,  
7. Thed all those virgins [arose, and trimmed their lamps.]  
Paraphrase 7. went to trim their lamps, and fit them for their march, but when they went to do so, some of them had oil, and others had spent it all.  
8. And the foolish said unto the wise, Give us of your oil, [for our lamps are gone out.]  
Paraphrase 8. for ours is all spent, and so our lamps are gone out.  
9 But the wise answered, saying, Not so, lest there be not enough for us and you,] but go ye rather to them that sell, and buy for yourselves.  
Paraphrase 9 And the wise answered them, that they had reason to fear, that if they should be so kind, they should deprive themselves, and not have sufficient for both.  
10. And while they went to buy, the bridegroom came, and they that were ready went in with him to the [marriage,] and the door was shut.  
Paraphrase 10. place of nuptial entertainment,  
11. Afterwards came also the other virgins, saying, Lord, Lord, open to us.  
12. But he answered and said, Verily I say unto you [I know you not.]  
Paraphrase 12. here is now no entertertainment for such as you, who have by your sloth and improvidence betrayed yourselves.  
13. Watch therefore, for ye know not neither the day nor the hour, 
* These words to the end of the verse are omitted both in the Gr●nd Lat. and ●n the Kings MS.  wherein the son of man cometh.  
14. For the kingdom of heaven is as a man travelling into a far country, who called [his own servants] and delivered unto them his goods.  
Paraphrase 14. his domestic officers in their several places, stewards, husbandmen, etc.  
15. And unto one he gave five talents, to another two, and to another one, to every man [according to his several ability,] and straightway took his journey.  
Paraphrase 15. what was competent for that employment, place, office, exigence of business entrusted to him under his Lord, and agreeable to his capacity.  
16. Then he that had received the five talents, went and traded with the same, 
* or gained other, etc. for the Gr. and Lat. and the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made them other five talents.  
17. And likewise he that had received two, he also gained other two.  
18. But he that had received one, went and digged in the earth, and hid his Lord's money.  
19 After a long time the Lord of those servants cometh, and reckoneth with them.  
20. And so he, that had received five talents, came and brought other five talents, saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more.  
21. His Lord said unto him, Well done, thou good and faithful servant, thou hast been faithful [over a few things, I will make thee ruler over many things, enter thou into the joy of thy lord]  
Paraphrase 21. in trafficking with these lower meaner things, see Luke 19 17. and 16, 10.) thou shalt be highly dignified, Luke 19 17. as one of them that thy Lord hath joy of, or that he delighteth to honour, Hest. 6. 6.  
22. He also that had received two talents, came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents besides them.  
23. His Lord said unto him, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.  
24. Then he which had received the one talon, came and said, Lord, [I knew thee that thou art an austere man, reaping where thou hast not sown, and gathering where thou hast not strewed:  
25. And I was afraid, and went, and hid thy talon in the ground, Lo, there thou hast that is thine.]  
Paraphrase 24, 25. I had had experirience of thy severity in requiring increase from thy servants far above that which thou intrustest to them, and I for fear of losing my talon, and provoking thy displeasure thereby, thought it best to dig a hole in the earth, and there lay it up safe, and accordingly there is thy talon safe again, though without any increase of it.  
26. His Lord answered and said unto him, Thou wicked and slothful servant, [thou knewest that I reap where I sowed not, and gather where I have not strewed.]  
Paraphrase 26. Thy words acknowledge thee to have had actually in thy thoughts, that I that was one that dealt in merchandise, and making of gain, would expect profit of that which I committed to thee.  
27. Thou oughtest therefore to have put my money to the [exchangers, and then at my coming I should have received mine own with usury.]  
Paraphrase 27. money-merchants (see Note on c. 21. b.) and then at my coming home I should have had mine own again, and some increase with it.  
28. Take therefore the talon from him, and give it unto him which hath ten talents.  
29. For unto every one that hath shall be given, and 
* given in all abundance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he shall have abundance, but from him that hath not shall be taken away even that which he hath.]  
Paraphrase 29. For to him that useth and improveth God's grace, shall by degrees be given so much, that at the last he shall have all abundance, but from him that doth not so, that which had formerly been given him, shall be withdrawn.  
30. And cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.]  
Paraphrase 30. As for him that made no use of (nor brought in any increase to his Master from) the talents entrusted to him, the idle disobedient servant, (see Note on Luke 17▪ a.) let him be cast out into the dungeon, never to come out again, that emblem of eternal hell, the place of all pains, and horror.  
31. When the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.]  
Paraphrase 31. All this parable from ver. 13. to this place being put as in a parenthesis, Christ here proceeds. But when Christ comes to judgement, whether to execute vengeance on this people, or (of which that is an emblem) to doom every man for his future eternal being, then shall his appearance be glorious and full of majesty.  
32. And before him shall be gathered all nations.] and he shall separate them one from another, as a shepherd divideth his sheep from the goats.  
Paraphrase 32. And all the people of the Jews, beleivers and unbeleivers, and all other men that have ever lived in this world, every one having had some talon to trade with, entrusted to him by God, shall by the Angels sent out to that purpose (ch. 13. 41.) be gathered before him.  
33. And he shall set the sheep on his right hand, but the goats on the left.]  
Paraphrase 33. And all the meek obedient followers, and disciples of his he shall place in a state of greatest dignity and preferment, but all the unfaithful disobedient shall be cast into judgement.  
34. Then shall the king say unto them on his right hand, Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world.]  
Paraphrase 34. And then as a King, or Judge shall he distribute the joys and dignities of the kingdom of heaven, which before all eternity were designed to be the reward of all faithful servants of God.  
35. For I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in.]  
Paraphrase 35. According to every man's works of piety or charity performed in this life, expressed here by feeding and entertaining of Christ.  
36. Naked, and ye clothed me, I was sick, and ye visited me, I was in prison, and ye came unto me.]  
Paraphrase 36. and again of clothing his naked body, tending him when he was sick, relieving, assisting, providing for him, and visiting him in restraint.  
37. Then shall the righteous] answer him, saying, Lord, when saw we thee an hungered, and fed thee? when saw we thee thirsty, and gave thee drink?  
Paraphrase 37. Then shall those humble faithful disciples of his, as not being conscious of any such acts of service or charity showed to Christ,  
38. When saw we thee a stranger, and took thee in? or naked, and clothed thee?  
39 Or when saw we thee sick, or in prison, and came unto thee?  
40. And the king shall answer and say unto them, Verily I say unto you, In as much as ye have done it [to one of the least of these my brethren,] ye have done it unto me.  
Paraphrase 40. to the meanest man alive, partaker of that humane nature, which I have honoured by my assuming it,  
41. Then shall he say also unto them on the left hand, [Depart from me ye cursed into everlasting fire, prepared for the devil and his angels.]  
Paraphrase 41. You are an accursed number of men, adjudged to eternal hell, which was not originally created, or designed for you, or any of mankind, but for the Prince of Devils, and those Angels that sinned and fell with him, but now by your wilful defaults is become your portion also.  
42. For I was an hungered, and ye gave me no meat,] I was thirsty, and ye gave me no drink,  
Paraphrase 42. And this is a most just reward for your doings, your impiety and uncharitableness of all sorts. For when I was ready to famish for hunger, you would spare nothing out of your plenty to relieve me.  
43. I was a stranger, and ye took me not in, naked, and ye clothed me not, sick and in prison, and ye visited me not.  
44. Then shall they also answer him, saying, Lord, when saw we thee an hungered or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?]  
Paraphrase 44. And then they as if not conscious of this impiety, shall begin to expostulate that they never dealt thus unkindly with Christ, never saw him in any distress without relieving him.  
45. Then shall he answer them, saying, Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me.  
46. And these shall go away into everlasting punishment; but the righteous into life eternal.   

CHAP. XXVI.  
1. AND it came to pass when Jesus had finished all these sayings, he said unto his disciples,  
2. Ye know that after two days is the note a Passover, [and the son of man is 
† delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betrayed to be crucified.]  
Paraphrase 2. Which being a time of executions among the Jews, Christ shall at that time certainly be delivered up by the Jews to the Romans, to die after their manner, that is, to be fastened on a cross, etc.  
3. Then assembled together [the chief Priests, and the Scribes, and the Elders of the people] unto the palace of the high priest, who was called Caiphas,  
Paraphrase 3. the whole Sanhedrim.  
4. And consulted that they might [take Jesus by subtlety, and kill him.]  
Paraphrase 4. apprehend Jesus secretly, without any great noise, Lu. 22. 6. and cause him to be sentenced and put to death by the Romans.  
5. But they said, Not on the feast day, lest there be an uproar among the people.]  
Paraphrase 5. And although it were customary to put malefactors to death at solemn times, Acts 12. 4. that their punishment might be more exemplary, yet they had an exception to that, because of the great opinion the people had of him, which might cause a sedition among them, if 'twere done at any such time of resort, and therefore they deliberated, and had some thoughts of putting it off, till after the feast. (But it seems this counsel was laid aside upon Judas' proffer, v. 15. only a fit season was sought by Judas, v. 16. perhaps only that of apprehending him in the night.  
6. Now when Jesus was in Bethany, in the house of [Simon the leper,]  
Paraphrase 6. One Simon known, and distinguished from others by this, that he had once had a leprosy, and 'tis probable, had been cured of it by Christ, and so was a disciple of his, a Christian.  
7. There came unto him [a woman] having an note b 
* cruise.  alabaster box of very precious ointment, and poured it on his head, as he 
† lay,  sat note c at meat.  
8. But when his disciples saw it, [they had indignation, saying, To what purpose is this waist?]  
Paraphrase 8. one of them, by name Judas Iscariot, (see c. 27. Note h. and c. 21. 2.) murmured that so much ointment should be cast away upon Christ.  
9 For this ointment might have been sold for much, and given to the poor.]  
Paraphrase 9 when it might have been sold at a good rate, and that have relieved many poor people,  
10. When Jesus understood it, he said unto them, [Why trouble ye the woman? for she hath wrought a good work upon me.]  
Paraphrase 10. Why do you murmur or complain of this woman's action, seeing that which she hath now done is an act of charity, or piety very seasonable at this time?  
11. For ye have the poor always with you, but me ye have not always.]  
Paraphrase 11. For you are sure to have continual opportunities of giving alms to the poor, but ye are not likely to have so towards me.  
12. For in that she hath poured this ointment on my body, she did it for my burial.]  
Paraphrase 12. And indeed this very act, which she now hath done, is more than an act of charity, 'tis a presage very significant, that I shall die, and be buried very shortly, for which this ointment is proper, by way of embalming.  
13. Verily I say unto you, wheresoever [this Gospel] shall be preached in the whole world, there shall also this that this woman hath done be told for a memorial of her.  
Paraphrase 13. the story of Christ's death and burial.  
14. Then one of the twelve called Judas Iscariot,] went unto the chief priests,  
Paraphrase 14. Then Judas he that had made that mutiny, and consequently that had had this answer given him, in foul displeasure upon this occasion, (and knowing that they of the Sanhedrin were desirous to apprehend him privately)  
15. And said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty 
* or staters, for the Gr. & Lat. MS. read● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  [note d pieces] of silver.  
Paraphrase 15. Shekels  
16. And from that time he sought [opportunity to 
† deliver him up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betray him.]  
Paraphrase 16. such an opportunity as they meant, v. 4. that is, an opportunity of taking him, when the people should not be aware, to deliver him up unto them.  
17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying, where wilt thou that we prepare for thee to eat the passover?]  
Paraphrase 17. Now on the thursday evening, wherein the thirteenth day of the month Nisan was concluded, (see Note on Mar. 14. c.) and the fourteenth day began, the day of preparation to the feast of unleavened bread, whereon they put all leaven out of their houses, that is, on the evening which began the Paschal day.  
18. And he said, Go into the city to such a man, and say unto him, The master saith, [My time is at hand, I will keep the passover at thy house] with my disciples.  
Paraphrase 18. The season of my death is so near at hand being likely to befall me before this Paschal day at even, (werein they were wont to eat the lamb) that I cannot solemnly observe the paschal sacrifice, I will therefore eat the unleavened bread and bitter herbs, the memorial of the afflictions and deliverance in Egypt, at thy house this night, See Note on Mar. 14. c.  
19 And the disciples did as Jesus had appointed them, and made ready the Passover.  
20. Now [when the even was come] he sat down with the twelve.  
Paraphrase 20. after sunset some time, see Mar. 14. c.  
21. And as they did eat, he said, Verily I say unto you, that one of you shall betray me.  
22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?  
23. And he answered and said, [He that dippeth his hand with me in the dish the same shall betray me.]  
Paraphrase 23. It is one of the twelve (see Mar. 14. 18, 20.) one of those very persons, that lie at meat, and eat in the same mess with me, Lu. 22. 21. according to that prophecy Psal. 41. 9 nay he gave John a particular token, Joh. 13. 26. to signify that 'twas Judas.  
24. The son of man goeth, as it is written of him; but woe unto that man by whom the son of man is betrayed; It had been good for that man, if he had not been born.]  
Paraphrase 24. It is prophesied of the Messias, that he shall be put to death, and accordingly it shall be, but woe be unto that man that shall be the instrument of it, It were more for the advantage of that man, never to have been, then by this sin to incur that woe.  
25. Then Judas answered and said, Master, Is it I? He said unto him, [Thou hast said.]  
Paraphrase 25. It is as thou hast said.  
26. And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples▪ and said, Take, eat, note e this is my body.]  
Paraphrase 26. And whilst Judas was there, before any of them were risen from the table, Jesus in imitation of the Jews custom after supper (of distributing bread and wine about the table as an argument of charity, and a means of preserving brotherly love among them) instituted the Sacrament of the Eucharist, as a contesseration of charity among all Christians, and to that end taking bread, and giving thanks, he broke, and gave it to the disciples to take and eat, telling them that this taking and eating was now instituted by him as an holy rite, and ceremony of annuntiating and commemorating his death, and a means of making all worthy receivers partakers of the benefits of his death.  
27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of this.  
28. For this is my blood of the New Testament, which is shed for many, for the remission of sins.  
Paraphrase 28. For this is a federal rite between me and you, a Sacrament of that blood of mine, which I shall shortly pour out upon the cross; and by which I will seal to you a new covenant, a promise of pardoning the sins of all that shall return from their sins, and obey me. (See Note on the Title of these books.)  
29. But I say unto you [I will note f not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my father's kingdom.]  
Paraphrase 29. It is not long, that I shall abide with you, nor shall I again thus celebrate this, or any the like feast among you, till we meet in heaven, and partake together of those joys, which are wont to be expressed by new wine figuratively.  
30. And when they had note g sung an hymn, they went out into the mount of Olives.  
31. Then saith Jesus unto them, All ye shall be offended because of me this night, For it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.]  
Paraphrase 31. Between supper and going abroad, Jesus spoke these words to his disciples, Ye shall all fall off from me before morning, and fulfil the prediction Zac. 13. 7. which foretold that Christ should be apprehended, and thereupon the Apostles, the chief of his little flock of beleivers (for sheep he had others which were not of this flock) see Mar 14. 27, 28. should fly away and forsake him.  
32. But after I am risen, I will go before you into Galilee.]  
Paraphrase 32. But though I am taken from you, and ye fly from and forsake me, yet I will not leave you so, I shall rise from the dead, and when I am risen, I will go into Galilee, where you may meet me.  
33. Peter answered and said unto him, [Though all men shall be offended because of thee, yet I will never be offended.]  
Paraphrase 33. Though all men fall off, and forsake thee, yet, whatsoever befalls me, I will not.  
34. Jesus said unto him, Verily I say unto thee, that this night [before the cock crow, thou shalt deny me thrice.]  
Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing, that is, before the morning watch come, thou shalt three times renounce being my disciple.  
35. Peter said unto him, Though I should die with thee, yet will ● not deny thee. Likewise also said all the disciples.  
36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sat ye here, while I go, and pray yonder.  
37. And he took with him [Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.]  
Paraphrase 37. Peter and James and John, whom he most admitted to his secrets (see c. 17. 1.) and was in a very great agony of sorrow.  
38. Then saith he unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me.  
39 And he went a little farther [and fell on his face and prayed, saying. O my Father, if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt.]  
Paraphrase 39 And he lay prostrate (which in time of great anxiety is the usual posture, and a token of the greatest humiliation, and renouncing of himself) and said, My father, If all that I came about, may be atcheived without it, let this bitter potion, that is now approaching, this contumelious, and bloody death be removed from me. But if not, I more desire the doing what thou hast designed for me, than the escaping any kind of suffering.  
40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, 
* Were you so unable to watch with me one small while? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  What could ye not watch with me one hour?  
41. Watch and pray [that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.]  
Paraphrase 41. that ye be not encompassed & overcome with temptations, For however your mind and resolution be good, and at the time your professions zealous (see Mar. 14. 38.) yet it appears by this present sleeping of yours, that the flesh is weak, and if ye be not careful, ye may fall from your stoutest resolutions.  
42. He went away again the second time, and prayed, saying, O my father, [if this cup may not pass away from me, except I drink it, thy will be done.]  
Paraphrase 42. Seeing I discern this to be thy purpose, and wise disposal, that I should suffer this bloody death, and that the effects thereof are so advantageous to the good of the world, I am perfectly content and willing to endure it.  
43. And he came and found them asleep again, for their eyes were [heavy.]  
Paraphrase 43. overcome with heaviness of sleep.  
44. And he left them,] and went away again, and prayed the third time, saying the same words.  
Paraphrase 44. So he left them without saying much to them, as before, their eyes being so oppressed with sleep, that they were not in fit case to consider, or answer what was said to them.  
45. Then cometh he to his disciples, and saith unto them, [Sleep on now and take your rest, behold the hour is at hand, and the son of man is betrayed into the hands of sinners.]  
Paraphrase 45. You may now enjoy your drowsy humour, I shall make no farther use of your vigilance, the minute is now come upon you, that your Master shall be apprehended, and taken from you, and carried before the tribunal of the Gentiles, the Romans, (by whose judicature he shall be put to death, see Lu. 22. note f.)  
46. Rise, let us be going, behold he is at hand that [doth betray me.]  
Paraphrase 46. delivers me up into their hands.  
47. And while he yet spoke, Lo, Judas one of the twelve came, and with him [a great multitude with swords and staves from the chief priests and elders of the people.]  
Paraphrase 47. a commander, and band of soldiers (See Lu. 22. f.) provided with arms for the apprehending him, sent upon this service by the Sanhedrim of the Jews.  
48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast.]  
Paraphrase 48. Apprehend him.  
49. And forthwith he came to Jesus, and said, Hail Master, and kissed him.  
50. And Jesus said unto him, Friend, wherefore art thou come? Then came they and laid hands on Jesus, and took him.  
51. And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and struck [a servant of the high priests] and smote off his ear.  
Paraphrase 51. the chief Officer, the foreman of them that had the warrant to apprehend him.  
52. Then said Jesus unto him, [Put up again thy sword into his place; for all they that take the sword, shall perish with the sword.]  
Paraphrase 52. Do nothing contrary to law, for all that draw and use the sword without authority from those which bear the sword, shall fall themselves by it, incur the punishment of death.  
53. Thinkest thou, that I cannot now pray to my father, and he shall presently give me more than twelve legions of Angels?]  
Paraphrase 53. If I would forcibly be received, I could have a full army, or host of Angels, consisting, as among the Romans, of twelve legions.  
54. But how then shall the scriptures be fulfilled, that thus it must be?]  
Paraphrase 54. But the Prophets have foretold I must suffer, and their predictions must be accomplished.  
55. 
* At that time, or instant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In that same hour Jesus said to the multitudes, Are ye come out [as against a thief with swords and staves for to take me?] I sat daily with you teaching in the temple, and ye laid no hold on me.  
Paraphrase 55. as against a malefactor's with a band of Soldiers to apprehend me? see 47.  
56. But all this was done that the scriptures of the prophets might be fulfilled. [Then all the disciples forsook him and fled.]  
Paraphrase 56. The next thing done was, that upon Christ's speaking to have the disciples let go, they were permitted, Joh. 18. 8. and all of them having that liberty, departed from him, and that with so much terror, that one in the company, being a young person, ran away perfectly naked, Mar. 14. 5.  
57 And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where [the scribes and the elders were] assembled.  
Paraphrase 57 the Sanhedrim was.  
58. But Peter followed him afarreoff unto the high priests palace, and went in, [and sat with the servants to see the end.]  
Paraphrase 58. into the outer room, where the servants used to remain, to see what the issue of the matter would be.  
59 Now the chief priests and elders and all the council sought note h false witness against Jesus to put him to death,]  
Paraphrase 59 Now the Sanhedrin used all diligence to get any false testimony against him, that were capital.  
60. But found none; yea though many false witnesses came, yet found they none.] At the last came two false witnesses,  
Paraphrase 60. But none that came, was of any force, because they were all but indeed single witnesses.  
61. And said,] This fellow said, I am able to destroy the temple of God, and to build it in three days.  
Paraphrase 61. And misreported a speech of his related truly, Joh. 2. 19 saying,  
62. And the high priest arose, and said unto him, [Answerest thou nothing? What is it, that these witness against thee?]  
Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses?  
63. But Jesus held his peace. And the high priest [answered and said unto him, I note i adjure thee by the living God, that thou tell us, whether thou be the Christ, the son of God.]  
Paraphrase 63. spoke again unto him saying, I lay an oath upon thee, and by that which is most sacred require thee to speak, and say freely, whether thou art the Messias, whom we know to be the Son of God.  
64. Jesus saith unto him, [Thou hast said: Nevertheless I say unto you, hereafter shall you see the son of man sitting on the right hand of note k power, and coming in the clouds of heaven.]  
Paraphrase 64. As low as I am, I am he. But I tell you, within a little while you shall discern this son of man, whom you are now ready to crucify as man, assumed into his throne, installed in his heavenly kingdom. An effect of which shall be most visible in his acting vengeance upon you, and that as discernibly, as if he were coming with his Angels, who use to appear in bright clouds.  
65. Then the high priest note l rend his clothes, saying, He hath spoken blasphemy; What farther need have we of witnesses? Behold now ye have heard his blasphemy.  
66. What think ye? They answered and said, he is guilty of death.]  
Paraphrase 66. What is the vote, or sentence of the Council concerning him? They answered, He is guilty of a fault, which is punishable with death.  
67. Then did they spit in his face, and buffeted him, and others note m 
* cudgelled him.  smote him with the palms of their hands.]  
Paraphrase 67. Then did some of the Officers of their court spit in his face, and buffet him, and blindfold him, Lu. 22. 64. and then gave him blows on the face,  
68 Saying, Prophecy unto us, thou Christ, who is he that smote thee?]  
Paraphrase 68 Saying, Thou who by thy title of Christ, pretendest to unction prophetical, make use of it for thyself, and by it tell us, who 'tis that smites thee.  
69. Now Peter sat without in the palace, and a damosel came unto him saying; Thou also [waste with] Jesus of Galilee.  
Paraphrase 69. wert a prime companion or disciple of (see Mar. 3. 14.)  
70. But he denied before them all, saying, [I know not what thou sayest.]  
Paraphrase 70. I am not guilty of what thou layest to my charge.  
71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.  
72. And again he denied with an oath, [I do not know the man.]  
Paraphrase 72. saying, I have no relation to him.  
73. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for [thy speech bewrayeth thee.]  
Paraphrase 73. Thy dialect or rone, peculiar to those of Galilee from the rest of the Jews, betrayeth thee to be a Galilaean and Follower of his.  
74. Then began he [to curse] and to swear, saying, I know not the man. And immediately the cock crew.  
Paraphrase 74. to lay imprecations on himself.  
75. And Peter remembered the words of Jesus, which said unto him, [Before the cock crow] thou shalt deny me thrice. And he went out and wept bitterly.  
Paraphrase 75. before the second cock-crowing, which is in the middle watch, between midnight and morning, See note on Mar. 13. 35.  

Annotations on Chap. XXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Passeover] The connexion of the parts of this verse depends on a tradition of the Jews, that when any were condemned to death, they were kept from execution till the solemn feast, of which there were there in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of uleavened bread, or the Passover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the feast of weeks, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of tabernacles, in which all the Jews came up to Jerusalem to sacrifice, and then did they put the malefactors, especially rebels, and impostors, to death, in the presence and sight of all the people, that all Israel might see and fear, Deut. 17. 13. hence it is that this feast of Passover was waited for by the Jews, and designed for this death of Christ; as of a rebel, and impostor both, one which they would fancy to be an enemy to Caesar, and a false prophet, and seducer of the people.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Alabaster-box] What the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be observed, and judged by the signification of it among the Grammarians, and in other Authors. In Hesychius, and Phavorinus, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vessel of oil, but that not any kind of vessel, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, but, as 'tis added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. a vessel that hath no handles (which is the clear derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a handle, saith Methodius) and made of stone ordinarily, yet not that it takes its name from the stone which we ordinarily call alabaster, but that that stone ordinarily called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dioscor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whence that of Martial l. 2. Profertur Cosmi nunc mihi siecus onyx.  is from this surnamed (as it were) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stone of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily made. Hence hath Suidas defined it in plain words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel of ointment that hath no handles, which is directly opposed to amphotis, so called because it hath two ears or handles, which makes it clear not to be a box, as 'tis oft rendered, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urceolus as Epiphanius calls it, and that either of stone or any other materials. The particular form of it may be best discerned by Pliny, Nat. Hist. l. 9 c. 35. where speaking de Elenchis, he saith, they are fastigiatâ longitudine, alabastrorum figurâ, in pleniorem orbem desinentes, long and slender toward the top, and more round, and full toward the bottom, which is the figure of the alabasters. In which respect it is, that the same Author resolves unguentum optimè servari in alabastris, that any ointment is best kept in vessels of this fashion. The Greek Translators of the Old Testament have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 21. 13. which I suppose alludes to this figure of it (not as of a dish, but a narrow mouthed vessel) by that which follows of turning it upside down, which is the only way of emptying or getting all the water or oil out of such kind of vessels. The same word little altered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 2 Kin. 2. 20, rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a waterpot or vessel for those like purposes. So much for the fashion of this Vessel. For the matter of it 'tis certain, that it was commonly made of Marble, and so by Nonnus 'tis paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a marble vessel, and particularly of the onyx, which is acknowledged by Gorrhaeus and others to be marmoris species, a sort of Marble, (which by the way, will resist the opinion that we ordinarily have in this matter of the woman's breaking the vessel, the marble being not so fit for that purpose, and the manner of pouring out ointment being intimated by 
* Onom. l. 10. c. 26.  Pollux in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open them, take out the stopple or cork out of the mouth of them, and then use a little stick, or spathula or rudicula, putting it in, and tasting the oil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before it be poured out) but 'twas also made of Silver and Glass, or other Metals; so Theocritus makes mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of golden alabasters, (and so the style in Athenaeus imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the boys carrying about unguents in alabasters and other golden vessels) Epiphanius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and the Etym●logist calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel made of glass, not (as a 
† Casaub. in Bar.  learned man hath been willing to guess) after a less proper, but usual manner, as when we say a box of gold (the name box or buxus referring properly to that peculiar kind of Wood so called) but properly and naturally, the word alabaster referring only to the form, not to the matter of it▪ Then for the use of these Vessels 'tis clear, 'twas for Oil, M●rrh, Nard, or what else is usual for anointing any. Thus 
* In Alexan.  Plutarch reciting the anointng vessels, names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Julius Pollux l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Athenaeus out of Alexis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was not anointed out of an alabaster, as the custom hath been for a long time. So in Herodotus, Cambyses sent to the King of Aethiopia an alabaster of ointment; So in Martial, Quod Cosmi redolent alabastra; so in the 
‖ l 34. tit. 2. league Arguments sunt.  Digests we read Vasa unguentaria & siqua similia dici possunt ut labacioristus, where no question there is a failing in the Copy, which must be repaired not by changing it into lavatioriscus, or rica, as some would have it, but into alabastrum or alabastericus, which is not very far from the word alabacoristus, which Lazarus Bayfius saith he hath met with in some Books.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. At meat] The use of this myrrh or ointment (at this time) which the woman poured upon him, was that which was usual at feasts; That thus it was usual in the entertainments of the Jews, it is clear by many places, Psal. 23. 5. where, after the proparing a table, follows, thou anointest my head with oil etc. and so when wine is said to make glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen, there are the three parts of a festival entertainment, bread and wine taken in for the gladding, or refreshing, and strengthening the heart, and the oil for the outside (exteriora oleo irrigentur, said Democritus) for the countenance, or the head rather, on which 'twas poured here, as a perfume, which was the compliment of festivities. Hence it is, that amongst the steward's expenses Lu. 16. he reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hundred measures of oil, provided especially for such festival uses. So 1 Chron. 12. 40. the oil is mentioned among the festival provision, so Philo in Leg. ad Caium p. 797. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointing, and food are a description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more delicate life; And so wine and oil, Prov. 21. 17. as signs ●f one, that had lived luxuriously, and enjoyingly: The same, I conceive, to be the notion of the oil of gladness, Psal. 45. 7. as referring to the oil used in feasts (which are called gladness, or joy, as 1 Chron. 12. 20. there was joy in Israel) and so consequently it must be understood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 1. 9 that Christ was better dealt with by God, more royally treated, and more abundance of grace poured on him, than any other. By which also may appear what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unction from the holy one, 1 Joh. 2. 20. a most liberal effusion or communication of grace from the Spirit which had descended upon the Apostles. So among the Heathens 
* Onomast. l 6. c 16.  Jul. Pollux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Athen. l. 11. out of the ancients, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had satisfied their hunger, and thirst, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A comely youth brings myrrh or ointment. So 
† in Ari●●id.  Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the young men, not the servants, but others that were free, brought vessels of oil and myrrh. So the Scholiast on Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that invite to a meal bring them forth crowns and ointments. Thus in Hesychius, on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not as 'tis corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a silver vessel near in form to a vial (the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse) out of which men were in feasts anointed with ointment and myrrh. Whence is that lusory or scoffing Epigram of Martial, l. 3. 
Vnguentum fateor bonum dedisti  
Convivis, here, sed nihil scidisti,  
Res salsae est bene olere & esurire,  
Qui non coenat & ungitur, Fabulle,  
Hic verò mihi mortuus videtur.  And that this was poured particularly on the Head, and that for a perfume, 'tis discernible not only by Lu. 7. 46. but by the ancient Heathens also. So in Athenaeus out of Archestratus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  in the description of a festivity: Meat, and Crowns on the head, and Ointment on the hair. So Statius 
— pingui crinem deducere amomo,  
and Propertius  
— Oronteâ crines perfundere myrrhâ,  
and again,  
Jamdudum Tyriâ madefactus tempora nardo,  
and Martial again,  
Quod madidis nardo sparsa corona comis.  'Twere infinite to multiply testimonies of this nature, as that in Ecclesiastes, Let thy garments be white, and thy head want no ointment: Yet more particulars of this action will be considerable, when we come to view this story, as 'tis set down with a little variation in the other Gospels.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Pieces of silver] That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are meant shekels may be concluded not only by the reading the Gr. and Lat. M. S. which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of it, (Staters and shekels being all one, see note on c. 17 e.) but also because 2 Sam. 18. 12. the ten pieces of silver there are by the Targum rendered ten shekels of silver, or five of the double shekels, that is twenty five shillings. In proportion to which the thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be three pounds and fifteen shillings, and so 'tis Maimonides' observation (More Nev. par. 3. c. 40.) from Ex. 21. 32. that thirty shekels, or pieces, of silver was the price of servants (A freeman being, saith he, generally valued at sixty shekels) And so when in Aristeas the price of the redemption of every captive Jew in Ptolemies time is said to be 20 drachmae, It appears by Josephus that that is a mistake for 120 which make thirty Shekels, every Shekel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four drachmas, see c. 16. 27. and Note on c. 17. e. So true is that of S. Paul that Christ took on him the form of a servant, to which also the death of the Cross peculiarly belonged among the Romans.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. This is my body] What is the full importance of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is my body, is a difficulty, which may perhaps be cleared by degrees, by premising these few observations. First, from the Jewish phrases, and customs, that the Lamb dressed in the Paschal-supper, and set upon the table, as a sacrifical feast, or festival sacrifice, was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of the Passover, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of the Pascal Lamb. So in the Talmud, De Pasch. c. ult. R. M. Maim: in Hi●chos Camets' umatzah, c. 8. §. 1, and §. 7. So in Mekilta fol. 4. col. 1. To which phrase or form of speech among them Christ may probably allude, when he saith, this is my body, making himself, that was now to be slain for them, answerable to that Paschal Lamb (as by Paul he is called our Passover, that is sacrificed for us) and so mentioning this crucifixion of his, in that form, by which the presentation of the Lamb on the table in the Jewish feast, whereof they were to eat by God's appointment, was wont to be expressed. This for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my body. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is, or the whole phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is my body, This seems to be by Christ substituted in stead of the Paschal form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the bread of affliction, which our fathers eat in Egypt, or, This is the unleavened bread, etc. or, This is the Passeover, Where it is evident that that is not the identical bread, which their fathers in Egypt eat, but only the transcript of it, the commemoration of that Egyptian state of slavery, from which they had been delivered, and the celebration of that annual feast, which in Egypt was first instituted. As when in ordinary speech, on Christmas, or Easter day, we say, This day Christ was borne, or arose, which example S. Augustine accommodates to this matter in his Epistles. Thirdly it must here be observed, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is my body) is not the relative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread, but of the Neuter (whereas that is of the Masculine) gender, and consequently it is not here said that this bread is my body (the body of Christ) but either indefinitely this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take, eat, this is my body, this taking and eating is, or denotes my body, which is more fully experssed Lu. 22. 19 This is my body which is given for you, do this in remembrance, or commemoration, of me, and so 1 Cor. 11. 23. Take, eat, this (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this bread, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this taking and eating) is my body, which is broken for you, do this in remembrance of me. This is a little farther improved by S. Paul. 1 Cor. 10. 15, 16. The cup of blessing, which we bless, that is, our blessing the cup in the Sacrament, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread which we break, that is, the breaking of the bread which is delivered to us to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is it not the communication of the body of Christ? where what was before said in Christ's words to be his body, is more manifestly said to be the communication of his body, that is, the bestowing it upon us, (as the communication of the Altar among the Jews or Gentiles, is their eating of the sacrifice, their Gods entertaining them at that sacrifical feast) which, I suppose, concludes this Sacrament to be, according to the nature of Sacraments, an holy rite, a solemn act or instrument, instituted by God to communicate to, or confer on us the body of Christ, that is, the efficacy and benefits of Christ's death. Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation (which is all one with communication, only as one referreth to the giver, so the other to the receiver) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, for thereby we partake of the divinity of Jesus, the divine graces that flow from him, and S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received, that is, as verily as God there treats us at, and feeds us from his table, so verily doth he communicate to, and bestow on the worthy receiver the body of the crucified Saviour. And if it shall be said that this is no strange thing, for that God doth so on every act of sincere Repentance, of Faith, of Faith, of Prayer, or other part of his divine worship worthily performed, and not only in this Sacrament; I answer, that the less strange it is, the more ought it to be believed, on the affirmation of the Apostle, and the more certain it is, that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance, hath them now annunciated by God, and so solemnly and sacramentally conferred and sealed to him, on this prepared, and worthy approach to God's table, and this act of worship duly performed, which Christ at his parting from the world, thought fit so solemnly to institute to be for ever observed in the Church. But if it be conceived that in this Sacrament these benefits are always first conferred, or so as they were not really conferred before, this is a mistake, for he that had been baptised, is acknowledged (if he have not interposed the obstacle) to have received them before, and he that hath frequently been a worthy receiver of this sacrament of the Lords supper, and not fallen off by any wilful sin, cannot every time first or newly receive them, nay he that is a true penitent, and hath performed frequent acts of other parts of God's worship, as also of mortification of lusts and passions, and of all manner of Good works, though not of this, hath, no doubt, that acceptance of those other acts, and these benefits of Justification etc. bestowed on him by God, and not all God's favour (and these benefits) suspended, till the first receiving of this Sacrament. Only in case of precedent lapses, which have for some time cast a man out of God's favour, when upon sincere repentance and reformation he is restored to God's favour again, then God in this Sacrament doth seal anew, that is, solemnly exhibit these benefits to him. And otherwise, when no such lapses have intervened, and so there is no need of this new sealing or exhibiting, God doth yet confirm and farther ratify, what hath been before sufficiently done. By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament, viz. (the same that of every federal rite) two literally, and two spiritually, in each, one on God's part, the other on ours. On God's part literally, his entertaining and feeding us at his table, 1. Cor. 10. 21. (but that, as in sacrifices of old, first furnished by the piety of the guests) and on our part literally, our partaking of that table, that Christian feast, 1 Cor. 10. 17. Then spiritually (or veiled under this literal, visible outside of a feast) 1. God's solemn reaching out to us, as by a deed or instrument, what was by promise due to every penitent sinner, every worthy receiver, the broken body of Christ, that is, the benefits of his Death, which is the sum of that fervent form of prayer used by the Priest and every receiver singly, at the minute of receiving the elements in that Sacrament, and that prayer part of the solemnity of the form of the court, by which it is bestowed. Secondly, On our part, annunciating 1. Cor. 11. 26. that sacrifice of Christ's death, which (was then immediately to come, but) is now long since performed upon the Cross. Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial, or commemoration, of the bitter Egyptian servitude, Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial that Pharaoh washed himself in the blood of the children of Israel. So that precept Exod. 13. 8. is given by Moses, that in the Passover, they should annunciate, or tell of their deliverance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, annunciation. See Elias Levita in Thisbi. And this annunciation, or showing forth, is not only in respect of ourselves in believing, and toward men in professing our faith in the crucified Saviour, and that with a kind of glorying, or rejoicing, but also toward God, pleading before him that sacrifice of his own son, and through that humbly, and with affiance requiring the benefits thereof, grace and pardon to be bestowed on us, and at the time making use of that, which is one special benefit of his passion, that free access to the Father through him, interceding for all men, over all the world, especially for Kings, etc. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy, Metropolitan of all Asia, was received into the most ancient Liturgies, and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharistical devotions of the Church. Both these parts of the Sacrament are intimated by those two phrases mentioned in the two first observations. For the presentation of the Lamb on the table, and so of the Christian sacrifice, the crucified Saviour in the Christian feast, to be eaten of by us, notes Gods annunciating and attesting to us the benefits of Christ's death, and so the commemorative Paschal form notes our commemorating and annunciating that death of his to ourselves, and others. And both these are contained in those different phrases of S. Paul, both used in this matter in several places, the former, that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body, and so the latter 1 Cor. 11. 26. As oft as you eat this bread, and drink this cup, ye annunciate the death of the Lord, what God there bestows on you, you annunciate to him, to yourselves, and to others. From both which arises the aggravation of guilt of the unworthy receiver, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ, v. 27. that is, that Christ that died for him, and is there communicated to him sacramentally, that is, visibly exhibited in that Sacrament, and by him supposed to be annunciated to God etc. is by his being unqualified, uprepared for the receiving the benefits of his death, utterly lost, frustrated in respect of him (as the impenitent is said to tread under foot the blood of Christ, the blood is as uneffectuall to him, as what is by him thrown on the earth, and trampled on, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is like to be to him) and yet farther he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink damnation to himself, v. 29. that is, where the worthy receiver hath the benefits of Christ's death communicated to him in this feast, and so eats and drinks salvation to himself, this unworthy intruder doth on the contrary bring, by that means, punishments, and, if he repent not by the admonition of those punishments, damnation on himself. As for the elements in this Sacrament, Bread, and Wine, though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering them to God, then by the Priest's consecration, benediction, calling upon God over them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they become Gods, and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man's own supper, 1 Cor. 11. 21. and so are changed from common. Bread and Wine, yet not so as to depart from their own nature, or to be really converted into the Body and Blood of Christ, save only in a spiritual sense, and sacramentally, according to that of Theodoret, Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The symbols of our Lord's body and blood, after the prayer of consecration, are changed and become other, but depart not from their own nature, for they remain in their former essence, and figure, and shape, and are visible, and sensible, such as before they were. And accordingly these so many words are found used by divers of the Ancients, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, each denoting change, but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transubstantiation, or the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Not drink] That Christ did after his resurrection, before his ascension, eat and drink with his Disciples seems to be affirmed by many places of Scripture, and those such as are to that sense interpreted by the Ancients. Thus Act. 10. 41. S. Peter saith, the Disciples eat and drink with him after his resurrection, and that is used by him, as a proof of the reality and certainty of his resurrection, which it would not have been if they only had eat and drank, and he had not. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus when Act. 1. 4. it is said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. though perhaps that may be thought to signify no more than his having conversed with them, and not necessarily to infer his eating or drinking, yet both the Origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt, and the Syriack and Arabic interpretation, make it signify all one, as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
* t. 4. Savil. ed. p 611.  S. chrysostom gives his judgement of it, that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christ's resurrection, their eating and drinking with him. And so Theophylact, and Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies partaking of the table with them, and on Acts 10. 41. the Scholion is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he confirms the resurrection of Christ by their eating with him after it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for after he was risen he did not work any miracle, for the resurrection itself was a great miracle, and of that none so great an evidence as to eat and drink. So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. p. 530. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he is said to eat after his resurrection, this he did by way of oeconomy, not as being really hungry, but that he might show his disciples, that he was risen from the dead, after the same manner, as he is said to have showed the disciples the prints of the nails. And so 
* In Lue. p. 836. C.  Titus Bostrensis, among the arguments Christ used to assure his disciples of his resurrection, laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his ask for meat, and eating before them, adding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he eat after his resurrection, but not that his flesh wanted nourishment. So John 21. 13. 'tis said of Christ, he took bread, and in like manner a fish, and Lu. 24. 30. he lay down at meat with them, and took bread, and not only gave to others, but v. 43. taking a fish, and honey comb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he eat before them all, and though there be not express mention there made of his drinking also, yet that affirmation of the Disciples, Acts 10. 41. referring clearly to that part of the story, and extending itself to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we drank with him, also, as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we eat with him, will be a proof and testimony of the one as well as the other. To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After his resurrection he eat and drank with them, as being in the flesh, although spiritually he were united to the father. This being then on these grounds supposed, there is another possible way of interpreting this place of Christ, that he would drink no more of the fruit of the vine, till he drank it new in the kingdom of his father, viz. that the state of Christ after his resurrection is called the kingdom of his father, and that upon this ground, because at his resurrection Christ the son of God was instated in his Kingly office, and all power (as he saith after that time, Mat. 28. 18.) was given unto him both in heaven and in earth, in which respect it is, that the Gospel is ordinarily called the kingdom of God, and so among the Jews, saculum Messiae, the age of the Messias, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to come, which certainly commenced at the resurrection of Christ, as at his death the former age of the Law and Prophets was consummate or ended (and that perhaps the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  19 30. It is finished.) To this may those words of S. chrysostom be applied, 
c. 1. p. 511.  when he saith of Christ, making mention of the kingdom, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he proposes a discourse of the resurrection, and calls his own resurrection thus. Yet because 'tis possible, and probable enough, that S. chrysostom by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the state and time of the general resurrection, not only of Christ's, but of the Disciples also to whom he speaks, and with them of all others (and then accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signify the act of his rising out of the grave, but also the future state of Christ with them together after the final judgement) and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added may seem to refer to that sense, and again because drinking it new with them may best be taken in a figurative sense, to express those heavenly festivals there vouchsafed to the Saints, received into communion of those joys with Christ, and because the space between Christ's Resurrection and Ascension, is in no other place of the New Testament expressed by this phrase of the kingdom of Christ's father, and lastly because 'tis not here the kingdom of Christ (to which it was pretended that his Resurrection instated him, and yet would not be perfectly true, as that excludes, or is taken abstracted from his Ascension) but the kingdom of his father, which belongs particularly to the time after the general resurrection, 1 Cor. 15, 24, and 28. (for then and not till then is the kingdom again delivered up to the father.) For these reasons, I say, that interpretation being laid aside, there is a second that offers itself, by observing the words or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and rendering that within a while, as seems to be most agreeable to the use of it, v. 64. of this chapter, and c. 23. 39 and Joh 1. 52. and Rev. 14. 13. as is showed both by 
* on the Apoc.  Euthymius' Scholion, and by the Vulgar Latins amodo in all the places, and so also by the Context in those places; (see Note on c. 23. m.) If this be accepted, than the meaning will be, that after a while, or within a short time he means to part with them, and then, that is, after that short time, he will drink no more of the fruit of the vine, till he meet them again in Heaven, and drink of that new wine, that is, turn this bodily into a spiritual festival, expressed by lying, as at meat, with Abraham, Isaac and Jacob in the kingdom of heaven, Luke 14. 15. As for this fruit of the vine, the corporal food, that he will then drink that with them in heaven, can no more be concluded from the, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day, then that Mary ceased to be a Virgin, or had children after the birth of Christ, from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that, Mat. 1. 25. But the truth is, there is yet a third way of interpreting this verse, which by comparing it with the words in S. Luke seems much the most probable of all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of the vine signifies the cup in the Passover peculiarly, or the cup of Charity in the postcoenium of the Passover, wherein the Sacrament of Christ's blood was founded. For that Christ was now to die, and neither before, nor after his death and resurrection, to eat any more Passovers with them, or any more to drink this cup of Charity now designed to a Christian use, is sufficiently evident. To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you, before I suffer, meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after. And therefore it is observable in S. Luke, that the words are directly applied c. 22. 16. to the Passover, I have desired to eat this passover, for I will no more eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof, or, of that, that is, of the Passover, etc. and by repeating of the words again, of the cup, v. 18. it is all reason that that be rendered of the cup in the passover, or the Sacramental cup of Charity, as the former of the bread in that postcoenium. This appears to me an unquestionable rendering and clearing of all difficulties, viz. that Christ will no more use these typical adumbrations, being himself now really to perform what was adumbrated by them, to pass suddenly from earth to heaven, through a Red sea of blood, and there to complete also the mystery of the Sacrament, by uniting his Disciples one to another, and making them all partakers of his riches there. And that this is fit to be preferred before the second interpretation by the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amodo within a while, will be judged by the parallel phrases both in Mark and Luke, where 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will from henceforth by no means drink, etc. Mar. 14 25. and so once in Luke also, c. 22. 16. and the second time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not drink.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Sung an Hymn] It was the custom of the Jews after supper to say Grace, and then to say or sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses or songs, especially over the Paschall lamb, saith Paulus Burgensis, at which time, saith he, they were wont to sing from the 112 to the 119 Psalms, the matter of those Psalms agreeing perfectly with the Paschal lamb. This may have been the Hymn, or rather Hymns, or Psalms, which Christ sang here with his disciples; see P. Fagius in Annot. upon the Chaldee paraphrase, Deut. 8. But 'tis also not improbable, that it was some other Hymn accommodated to this particular institution of Christ's, and this sung by them all, in the same manner, as we read of the Christians Hymn, Acts 4. 24.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 59 false-witness] the professed coming in and entertaining of false witnesses against Christ will not seem strange, if it be remembered that among the Jews in actions against seducers of the people, or false prophets, it was lawful to say any thing whether true or false, no man being permitted to say any thing in defence of them. In the condemning of other men they expected a day and a night, to see if any thing could be produced, which might profit the Prisoner, but not in these cases of false prophets, and seducers of the people to Idolatry; See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c. 11. So it is said in the story of Steven, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suborn men, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. they substituted false witnesses, etc. Besides, the Sanhedrim were so resolved to take away his life, that they did professedly seek false witness that should come and swear any thing against him, v. 59 And what was here done in their process against him, is just the Antitype, or farther impletion of that which was first performed on Jeremy, c. 26. v. 8, 9  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 63. Adjure thee] 'Twas a custom among the Jews to Adjure, which was by some form of execration laid upon the person, if he did not speak and answer truly; This among them obliged the person Adjured, as much as if he had taken an oath; and therefore Christ, though before he had held his peace, now being adjured, thinks himself bound to answer him. Many examples we have of this in the Old Testament, Judg. 17. 2. the silver which thou hast lost, and about which thou didst use execration, that is, didst adjure; So Prov. 29. 24. of the partaker with the thief, that is so secret, he heareth cursing, and betrayeth it not, that is, will not reveal, though he be adjured, 1 Kings 8. 31 If any man sin against his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he impose on him an imprecation to adjure him, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Psal. 10. 7. and is rendered by the Chaldee paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledictions, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil is literally and critically to make swear, to adjure, and is expressed by S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 5. 27. I bind you under the curse of God. The law concerning this we have Levit. 5. 1. If a soul shall offend, and shall hear the voice of adjuration or execration, and so Numb. 5. 21. where we have not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of execration.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 64. Power] The right hand of power is the right hand of God the Father, who is called power by the Hebrews; So Jarchi on Numb. 7. 10. Moses received it not from their hands, till he was commanded from the mouth of power, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the right hand of greatness, Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory, is the spirit of God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 65. Rent his clothes] That rending of clothes was an expression of indignation, holy zeal, and piety among the Jews, expressed on several occasions, especially of grief in humiliation, and of anger on the hearing of, any blasphemous speech, is ordinarily known by all. Only the difficulty here is, how this could be fit or proper for the high Priest to do, which is made unlawful for the Priests, Levit. 10. 6. 21. 10. Thus hath Baronius objected An●al. t. 1. An. Ch. 34. but the answer is easy, that that prohibition in Levit. extends only to the not tearing of the Sacerdotal garments, that is, of those which are used only in the Priest's office, Exod. 28. 32. and 39 23. and agreeably the Jew's have a rule, Qui dilaceraverit vestes Sacerdotales, vapulabit, He that shall tear any of the Priests garments shall be beaten. Besides this, 'twas indeed also unlawful to enter into the court of the Israelites in the Temple with rend clothes, but that was unlawful to any other, as well as to a Priest, who differed not from others in this matter, save only in this one circumstance, that the high Priest tore his garment from the bottom to the top, the rest of the Priests and all others from the top to the bottom.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 67. Smote him, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rod or wand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strike with a rod or to thresh, to use such a stick as was ordinary in threshing out corn, a staff or cudgel, & again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strike, and to mock. But then the old Greek and Latin Lexicon hath it otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expalmo, alapo, to box, or strike, with the hand. And so 
* To. 7 in Ep. Johan. 1. 9 col. 6● 6▪  S. Augustine reads it, Si cum expalmaretur voluit se vindicare? Would he revenge himself, when he was boxed? So Nonnus on John, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The rude man struck his divine cheek with his audacious hand; and Sedulius, 
— Non denique passim  
Vel colaphis pulsare caput, vel caedere palmis,  
Aut spuere in faciem plebs execranda quievit.  The accursed multitude ceased not to cuff him, or to strike him with the palms of their hands, or to spit on him. And so Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to strike the cheek with the bare hand; and so Juvencus of the passion of Christ. 
Et palmae in malis, colaphíque in vertice crebri,  
Insultant,— and  
— prophetabis cujus te palma cecidit,  Their hands insulted on his cheeks; and Prophesy whose hand struck thee; and Nonnus again, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  One after another by turns gave him blows on the cheek.    

CHAP. XXVII.  
1. WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death.]  
Paraphrase 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people etc. met together in counsel, and there decreed, that he was to be put to death, and accordingly that they would press the Roman Procurator to do justice on him capitally.  
2. And when they had bound him, they] led him away, and delivered him to Pontius Pilate the Governor.  
Paraphrase 2. And accordingly as one praecondemned by them, they bound him and  
3. Then Judas that had betrayed him, when he saw that he was [condemned, repented himself,] and brought again the thirty pieces of silver to the chief priests and elders,  
Paraphrase 3. cast by the Jews Sanhedrim, wished that he had not done it, and was exceedingly grieved and afflicted in mind,  
4. Saying, [I have sinned, in that I have betrayed the innocent blood.] And they said. What is that to us? See thou to that.  
Paraphrase 4. I have committed a foul sin, in delivering up into your hands a most innocent person to be put to death.  
5. And he cast down the pieces of silver in the temple, and 
* departing was strangled, or fell into a fit of suffocation.  departed, and went and note a hanged himself.]  
Paraphrase 5. And when they would not receive the money, he would not carry it back again, but threw it down as a detestable thing, that he was resolved to rid his hands of, and leaving it in the Temple, departed to his home, and was there so affected with sorrow and horror and despair, that in a fit of melancholy or suffocation he suddenly fell down upon his face, and burst, and died, Acts 1. 18.  
6. And the chief-Priests took the silver pieces, and said, It is not lawful to put them into the treasury, because it is the note b price of blood.]  
Paraphrase 6. And they of the Sanhedrim v. 3. seeing the money thus left in the temple, had some thoughts of putting it into the treasury of the Temple, but considering that it was money given for the delivering one up to death, they conceived it not holy enough to be put in there.  
7. And they took counsel, and bought with them the potter's field to bury note c strangers in.]  
Paraphrase 7. And upon consultation they decreed and resolved in counsel, that the money (which they in this hurry did not neglect the disposing of) should be laid out for a pious use, to buy a piece of ground, which had been the Potters, for strangers to bury their dead in.  
8. Wherefore that field was] called, The field of blood, until this day.  
Paraphrase 8. This field was by the people, for all the hypocrisy of the Sanhedrim  
9 (Then was fulfilled that which was spoken [by Jeremy the prophet] saying, And 
* I took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.  
Paraphrase 9 First by Jeremiah in some prophecy of his not now remaining, but by tradition famed to be delivered by him, and from those which heard it from Jeremy, received, and after repeated by Zachary, c. 11. 12. (as many other things of Jeremies are, which makes the Jews say that the spirit of Jeremy rested on Zachary) which is the reason, that 'tis here cited as Jeremies, and not as Zacharies. (See note on Heb. 8. a.)  
10. And gave them for the Potter's field, as the Lord appointed me.)  
11. And Jesus stood before the governor, and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.]  
Paraphrase 11. And Jesus was brought to the bar and examined, whether he were the Messias so long expected by that people, and he answered, Yes I am.  
12. And when he was accused of the chief priests and elders, he answered nothing.]  
Paraphrase 12. And to all the accusations sent in against him by the Sanhedrim, whether by a written bill of theirs, or by some attorney instructed by them (themselves coming not in, Joh. 18. 28.) he made no kind of reply.  
13. Then saith Pilate unto him, [Hearest thou not how many things they witness against thee?]  
Paraphrase 13. Dost thou not think fit to make apology for thyself, hearing what charges are sent in by the Sanhedrim, and those sufficiently testified against thee?  
14. And he answered him to never a word, insomuch that the governor marvelled greatly.]  
Paraphrase 14. All this would not move Christ to make any apology, or plea for himself, at which Pilate extremely wondered.  
15. Now at that feast the governor was note d wont to release unto the people a prisoner, whom they would.]  
Paraphrase 15. Now this being the time of the yearly passover, a solemn feast of the Jews, 'twas customary with the Procurator to gratify the Jews, by pardoning some prisoner of that nation, and that it might be the greater obligation to them, to give them liberty to choose whom they pleased, by votes of the people.  
16. And they had then a notable prisoner called Barrabas.  
17. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barrabas or Jesus [which is called Christ?]  
Paraphrase 17 Which by many is taken to be the Messias.  
18. For he knew that for envy they had delivered him.  
Paraphrase 18. That which moved him to make this proposal, was, because he knew, 'twas matter of malice in some great persons among them, (wherein the multitude of the people were not concerned) that Christ was thus persecuted, and so that the multitude might probably be pleased to have him released.  
19 When he was set down on the judgement seat, his wife sent unto him, saying. Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him.]  
Paraphrase 19 And this he would have been very glad of, because when he was on the bench, his wife sent him a message, how she had been much troubled in a dream, and by those terrors incited to stop him from giving sentence of death against Jesus.  
20. But the chief priests and elders persuaded the multitude, that they should ask Barrabas and destroy Jesus.]  
Paraphrase 20. But they of the Sanhedrim prevailed with the multitude, that they should make choice of Barrabas, and by cry and clamour require Jesus to be put to death.  
21. Then the Governor answered and said unto them, Whether of the twain [will ye that I release unto you?] they said, Barrabas.  
Paraphrase 21. do you choose to have released, or pardoned, according to that custom, v. 15.  
22. Pilate said unto them, What shall I do then with Jesus, which is called Christ? [They all said unto him,] Let him be crucified.  
Paraphrase 22. The whole multitude instigated by the Sanhedrim, cried out, v. 23.  
23. And the Governor said, Why, what evil hath he done? [But they cried out the more, saying, Let him be crucified.]  
Paraphrase 23. But the more Pilate seemed to believe him guiltless, the more violent were they in their clamours that he should be put to death.  
24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.]  
Paraphrase 24. When Pilate discerned this, that his expressing his opinion of Christ's innocence did not at all allay the people's violence, but that chose it made them ready to mutiny, put them into a rage and distemper, he solemnly called for water, and in the presence of them all washed his hands, desirous thereby to free himself of all guilt in doing any thing in this matter, and said, I will be guiltless, it shall (or, let the whole matter) lie upon you.  
25. Then answered all the people and said, His blood be on us and on our children.]  
Paraphrase 25. And the whole people cried out, let it be so, what ever guilt there is in putting him to death, let it lie upon us and our posterity.  
26. Then released he Barrabas unto them, and [when he had scourged Jesus, he delivered him to be crucified.]  
Paraphrase 26. though he had intended to inflict no other punishment on Christ, but that of scourging, Lu. 23. 16, 22. (and therefore it appears, Joh. 19 1. that Pilate scourged him long before he sentenced him to crucifixion, v. 16. nay after the scourging he was very industrions to have saved his life, v. 4, 8, 12. and Mat. 23. 24. scourging is the punishment of some that were not killed) yet upon this importunity of the people, which he did not think fit to resist, to that of scourging he superadded the sentence of death, crucifixion also, which was wont to have scourging preparative to it; see note on Lu. 23. b.  
27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.]  
Paraphrase 27. The whole band that guarded the Temple, came, and surrounded him, as a guard to a malefactor.  
28. And they stripped him, and put on him a scarlet [robe.]  
Paraphrase 28. robe of state, such as persons of honour wear in public assemblies.  
29. And when they had plaited a crown of thorns, they put it upon his head, and a reed in his right hand;] and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.  
Paraphrase 29. And to make him somewhat which might look like a crown, they took thorns, and plaited them into that form, and put it on his head, and in stead of a sceptre in his hand, they gave him a reed, and made him hold it in his right hand in a kind of state;  
30. And they spit upon him, and took the reed, and smote him on the head.  
31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.]  
Paraphrase 30, 31. And having thus dealt with him as a Mock-King, and derided him long enough that way, they then tooun the reed out of his hands, and spit upon him, and smote him on the head, and took off the robe of state, and put his own clothes on him again, by this ceremony signifying the dethroning him from his pretended kingdom, and then carried him to the place of crucifixion.  
32. And as they came out, [they found a man of Cyrene, Simon by name, him they compelled to note e bear his cross.]  
Paraphrase 32. they lighted on Simon of Cyrene, whether as a favourer of Christ, or as one which casually passed by at that time (see Mar. 15. 21.) and him (either without consideration who it was, or else particularly as a favourer of Christ, and so by the Jews instigation) they pressed, as usually they did men, to bear burdens, (see note on c. 5. s) forcing him to carry the Cross after him, Lu. 23, 26. to the place of crucifying.  
33. And when they were come unto a place called Golgotha, that is to say, A place of a scull.  
34. They gave him vinegar to drink mingled with [note f gall,] and when he had tasted thereof he would not drink.  
Paraphrase 34. bitter poisonous ingredients to hasten death.  
35. 
* And when they had crucified him, they patted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And they crucified him, and parted his garments, casting lots.] that it might be fulfilled which was spoken by the Prophet, They parted my garments among them, and upon my vesture did they cast lots.  
Paraphrase 35. And they that fastened him to the Cross, the Executioners, stripped him, and then divided his garments, all but the inner garment, into four parts, and took every man one, but the inner having no scam in it, they rend not asunder, but cast lots for it.  
36. And sitting down they watched him there.  
37. And set up over his head his [accusation] written, This is Jesus the King of the Jews.  
Paraphrase 37. Indictment, or crime pretended, for which he was crucified; see note on Mar. 15. b.  
38. Then were there two thiefs crucified with him, one on the right hand, and another on the left.  
39 And they that passed by [reviled him, wagging their heads,]  
Paraphrase 39 in words and gestures expressed scorn and detestation against him,  
40. And saying, [Thou that destroyest the temple, and buildest it in three days,] save thyself, if thou be the son of God, come down from the cross.  
Paraphrase 40. You that said you could destroy the Temple of Jerusalem (which he did not, but spoke of the death of his body, which he said he would raise up again in three days.)  
41. Likewise also [the chief priests mocking him, with the Scribes and Elders, said,]  
Paraphrase 41. those of the Sanhedrim that were there, derided him, and said,  
42. He saved others, himself he cannot save; If he be the king of Israel, let him now come down from the cross, and we will believe him.]  
Paraphrase 42, He pretended to do miracles in curing of the blind, etc. why can he not now deliver himself? If he be the Messias prophesied of among the Jews, let him now free himself from death, and then we shall have some inducement to believe him.  
43. He trusted in God, Let him deliver him now [if he note g 
* delighteth in him.  will have him, for he said, I am the son of God.]  
Paraphrase 43. if he have any special favour unto him, and will own him, (as he pretended) to be his son.  
44. The note h thiefs also which were crucified with him, cast the same in his teeth.]  
Paraphrase 44. And one of the thiefs that was crucified with him, spoke to the same purpose, Lu. 23. 39 but the other found fault with him for it.  
45. Now from the sixth hour there was darkness over all the land, until the ninth hour.]  
Paraphrase 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun, and consequently darkness over all Palestine and far beyond over other parts.  
46. And about the ninth hour Jesus cried with a loud voice, [saying, Eli, Eli, lama sabacthani, that is to say,] My God, my God, why hast thou forsaken me?  
Paraphrase 46. reciting in Syriack the 22 Psalms or some part of it, by that testifying that he was the Messias, for whom that Psalm was indicted, and in whom 'twas all fulfilled, and he began at the beginning of the Psalm, those words, which being translated signify,  
47. Some of them that stood there, when they heard that, said, This man calleth for Elias,]  
Paraphrase 47. And some that heard the word Eli, but little else, conceived ridiculously that he had mentioned Elias' name, and called him to come unto him, and rescue him, and this was generally whispered and talked about among them.  
48. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink.  
49. The rest said, Let be, let us see whether Elias will come to save him.  
50. Jesus when he had cried again with a loud voice, yielded up the ghost.]  
Paraphrase 50. Again Jesus said aloud, Father, into thy hands I commend my spirit, Lu. 23. 46. and with those words he gave up the ghost.  
51. And behold, the veil of the Temple] was rend in twain from the top to the bottom, and the note i earth did quake, and the 
* stones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rocks rend.  
Paraphrase 51. And behold the wall or partition made of stone, which covered or v●iled the sanctuary from the court, where the people assembled, or else that covered the Holy of holyes from the Sanctuary. See note on Lu. 23. d.  
52. And the graves were opened, and [may bodies of Saints which slept arose,  
53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many,]  
Paraphrase 52, 53. many bodies of pious men, which had been dead, arose out of their graves, and after his resurrection they also went into the city of Jerusalem, and were there seen and known by many.  
54. Now when the [Centurion and they] that were with him 
* guarding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  watching Jesus, saw the earthquake, and those things which were done, they feared greatly, saying, Truly this was the son of God.  
Paraphrase 54. Captain of the Roman guards, and the soldiers.  
55. And many women were there (beholding a far off] which [followed Jesus from Galilee ministering unto him.]  
Paraphrase 55. had followed and gone along in Jesus' company ever since he came out of Galilee, to provide diet and necessaries for him.  
56. Among which was Mary Magdalen, and Mary the mother of James and Joses, and [the mother of Zebedee's children.]  
Paraphrase 56. Salome, Mar. 15. 40. the mother of James and John his disciples.  
57 When the even was come, there came a rich man of note k Arimathea, named Joseph, who also himself [was Jesus disciple.]  
Paraphrase 57 had embraced the faith of Christ.  
58. He went to Pilate, and begged the body of Jesus; then Pilate commanded the body to be delivered.  
59 And when Joseph had taken the body, he wrapped it in a clean linen cloth.  
60. And laid it [in his own new Tomb, which he had hewn out of the rock, and he rolled a great stone to the door of the] sepulchre, and departed.  
Paraphrase 60. in a new tomb which he had provided for himself, hewn out of a rock, and rolled a great stone to the place of entrance into the  
61. And there was Mary Magdalen, and the other Mary sitting over against the sepulchre.  
62. Now the next day, that followed the day of the preparation,] the chief priests and Pharisees came together unto Pilate.  
Paraphrase 62. after the day was ended whereon he was crucified, probably on Friday evening.  
63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.  
64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead, so the last 
† deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  error, shall be worse than the first.]  
Paraphrase 64 And therefore to prevent any more seduction of the people in this matter, be pleased to appoint a guard to attend the sepulchre until that third day be past, lest his disciples that cannot but remember his words, do accordingly come and take away his body out of the grave in the night time, and then persuade the people, that he is risen from the dead, which if it should happen, the people's belief that he is risen from the dead, would prove a more dangerous seduction than any they have yet fallen into.  
65. Pilate said unto them, Ye have a [
* guard, go, secure it as you know. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  watch, go your way, and make it as sure as you can.]  
Paraphrase 65. guard of Roman soldiers at your service (see note on Lu. 22. 1.) Go and use any means that you know or are wont to use, to secure the grave.  
66. So they went and made the sepulchre sure, [sealing the stone, 
† with a guard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and setting a watch.]  
Paraphrase 66. by two means, 1. by fastening a seal upon the stone, that they might discern, if it were opened, and 2. making use of a guard of soldiers to watch and keep it.  

Annotation on Chap. XXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Hanged himself] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or how 'tis reconcileable with what is related of Judas, Act. 1. 18. hath been a matter of some doubt and difficulty. That he hanged himself, is affirmed by many of the Ancients, Origen, and S. chrysostom, and his followers, and Juvencus, and Leo, but especially by the Epistle that bears the name of Ignatius to the Philippians, but sure was not written by him. And some reverence is due to these authorities; Otherwise that which the words most easily and promptly bear, and which they might possibly mean by those words, which we interpret to hanging, is this, that he fell into a violent suffocating fit of sadness or melancholy, and grieved so excessively, as to wish himself dead, and then suddenly fell flat upon his face (for so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  only falling on the face, not down any steep place) and then burst, Act. 1. 18. And Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies falling forward on the mouth, on the face, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is said to lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who lieth upon the face, and opposite thereto is lying on the back. This seems to be 
* ja 1 Cor. ●. 7●  Theophylact's understanding of it, who speaking of the excessive sorrow, that the incestuous Corinthian, if not timely absolved, might probably fall into, expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to a suffocation, as Judas did. And this seems to have caused Oecumenius on the Acts, having resolved that he died not by hanging, to fly to some fables of Papias, of his being so swollen, that he could not pass by a chariot in the way, etc. In which fable I suppose there might probably be so much truth, that by this fit of extreme melancholy he was so swollen, that, as the Text saith, he burst asunder, and his bowels gushed out. So in Aelian, where 'tis said of Poliager, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being reproached he was suffecated, that is to be interpreted by the words immediately precedent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scoffs have not only grieved men often, but also killed them with grief. Thus in 
* Hom. 22. ad Antioch.  chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be suffocated through grief (strangled as it were, or) miserably affected with conscience; And though it signify not in this sense to die, yet it doth note a violent disease, stifling and suffocating for want of vent, and affecting the patient so, as to produce that death, which Judas soon came to after this, falling upon his face, and then (as upon a violent stopping all natural passages, which the violence of despair had wrought in him (bursting asunder, his guts breaking out at his navel, Act. 1. 18. That exceeding horror and grief being the only thing here mentioned, (as that which immediately followed, and came in naturally at that point of the story) the death itself following (it is not certain how long) after, and so particularly mentioned by S. Luke in the Acts, on the occasion of the election of a Successor into his place. Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendered in the old Testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to be choked, or suffocated, not only with an halter, but with an excessive grief, or trouble on the soul, and in the Arabic, among the Physicians, it signifies an angina, and the suffocating of the mother in Avicen, so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that suffocation of the body in time of sleep, which they call incubus, or the nightmare. And for the use of it in the Bible, 'twill be observable how 'tis used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands, hearing it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grieved extremely, so as (not to hang herself sure, for the story shows shed●d not so, but so as) to fall into a deep melancholy, a spice of this disease of suffocation, a consequent of which was her wishing herself dead, as she expresses it v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I desired that thou wouldst take me away from the earth, and why should I live any longer? v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou do not think good to kill me, etc. And though one passage v. 10. seem to incline the other way, as when upon consideration of the reproach, and sadness that would come upon her father, she represseth her design If I shall do this, it shall be a reproach, etc. yet this is not of much validity, because this consideration might be made use of to dispel her melancholy, that grew so violently upon her, and to divert her to a more profitable course, commending of her state to God in prayer, as she did v. 11. and this as fitly and as properly as from the intention of hanging herself. Add to this, that she that was so pious a person, and prays so heartily, v. 11, 12. (and in that prayer confesses no such guilt, but only, I have desired thee to release me from the earth, and in her prayer continues of that mind, why should I live any longer?) cannot reasonably without evidence be accused of so foul intentions of hanging or murdering of herself. A parallel place and condition is that of Job 7. 15. my soul chooseth strangling, there the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Aquila rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by the Septuagint 'tis expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of suffocating and (depriving of breath) strangling of the soul. The same word is by the prophet Nahum used of the Lion killing his prey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 2. 12. and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocation. The Syriack and Arabic use it Mat. 13. 7. of the thorns choking the corn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Lu. 8. and 2 Cor. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocated, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought to those great straits or angustiae, and so in the Syriack, Mar. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were suffocated (not hanged, but drowned) in the water. And in this place the Syriack reads of Judas, that going away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocavit animam suam, he suffocated his soul, which surely may be taken in that larger sense of the word, and not necessarily in the stricter, for that of hanging himself, when the Sacred Story in another place mentions another death for him. 'Tis true, that very phrase which is here, is used of Achitophel, 2 Sam. 17. 23. who, as 'tis generally resolved, hanged himself; but perhaps it might be probable enough that this state assigned to Judas at this time, viz. a suffocation, and with it a wishing to die, and a huge melancholy growing into a mortal disease, might be applied to Achitophel also, and the rather, because 'tis added, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was suffocated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he died, which may argue, that his death succeeded or followed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that that itself was the particular notation of the kind of his death. But however there will not be altogether the same reasons of applying this observation to Achitophel, as to Judas, because Achitophel's death is not in any other place described to be another kind of death, as Judas' is, viz. falling down flat on his face, and then bursting and letting out his bowels, which kind of death is that which men oppressed with this disease of grief do most frequently fall under.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Price of blood] 'Twas a custom among the Jews, imitated by the first Christians, that it should not be lawful for executioners to offer any thing, or for any alms to be received from them (the same also of money, that came out of the Publicans, or Quaestors' exchequer) so saith Clement in Constit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the offerings of executioners are not acceptable, or fit to be received, and so by analogy any money by which a life is bought, might not be put into the treasury, it was the price of blood, and the field bought with it called the field of blood.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Strangers] The strangers here may be either 1. men of other nations, and then the thing from hence observable is, that they would not have commerce with them, even when they were dead, and therefore provided a separate place for them. Or 2ly, (which is more likely) the Jews, which coming from far to Jerusalem to sacrifice, etc. died there, before their return, and so the Priests took this care to provide a burying place for them; These perhaps are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 10. those Jews that traveled from Rome thither.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Want to release] This custom was no custom of the Jews while the power was in their hands, but ad faciendum populum, a piece of popularity, a grace, or favour of the Procurator, brought in by Pilate, v. 15. And thus the succeeding Emperors, Valentinian, Theodosius, Arcadius by a general law commanded the Judges that on the first day of the Passover all the prisoners of the Jews, but those which were committed for some certain faults, should be released. Of the same nature is the people's demanding him to be put to death, giving their suffrages, v. 22. and Luke 23. 23. Joh 9 17. which is mentioned also by S. Paul, Acts 26. 10. and was a Roman custom, Nè possent Consules injussu populi in caput civis animadvertere, saith Pomponius. See Rewardus ad leg. 12. Tab. c. 24. And it seemeth, it was put into the twelve tables, De captive civis nisi per maximum comitatum nè ferunto, as Tully citys it, De leg. l. 3. All to this purpose, that the people had their voice in putting any freeman to death.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Bear his cross] It was the custom in that punishment of crucifixion, that he that was to be executed, should himself carry the Cross. So Plutarch de sera Numin. vind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence came the name of Furcifer, grown proverbial since. So Artemidorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. c. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Nonius out of Plautus, Patibulum ferat per urbem, deinde affigatur cruci: let him carry it through the city, and then be fastened to it. This it seems by Joh. 19 17. Christ carried himself, but it being so great a burden (and perhaps not well supportable by all that were to suffer) they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press some body else, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a porter, or burthen-bearer, to carry it after, or near the person that was to suffer, that so he might have the solemn disgrace, though not pain of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. Gall] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies all kind of bitter poisonous spices or mixtures, which S. Mark in setding down this story, determines to be Myrrh. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, gall, and a most poisonous herb, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying one of these, gall, is put (Deut. 29. 18. and 32. 32.) for the other, the poisonous herb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Hebrew is best rendered, a root sprouting out with that most poisonous herb, and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used by S. Peter of Simon Magus (see note on Acts 8. d.) though Metaphorical. So again the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both anger and poison; and so from these usages in the Hebrew Language, it comes to pass very consequently, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek being (as it denotes choler or anger) all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath, both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously, and both in the Old Testament taken generally for poison, which being mixed with wine, stupefied and astonished the person that drank it, and was ordinarily given to them that were put to death. So in the last of the Proverbs give strong drink to them that are ready to die: Where the Hebrew Sichar, softened by the Greek into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, saith S. Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that can cause drunkenness. So Ps. 60. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of stupidity is by the Chaldee rendered the wine of malediction, such as is given to them that are to be executed, of which saith Rubbi Shelomo, that it obnubilates the heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and strikes the brain, that is, disturbs and takes away the senses. And accordingly S. Paul useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11. for the spirit of stupidity, or slumber, having eyes and not seeing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 10. is not the wine of God's wrath, but the wine mixed with all these stupifying spices, that is, the stupifying and astonishing judgements of God. And the same is expressed in the Psalmist, Psal. 75. 9 by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wine pure (unmixed from water, or any softening allaying mixture) and full of all these poisonous, stupifying ingredients, and so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in like manner, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of Rev. 14. 10. the unmixed wine, mixed, which is there the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mark, the wine with myrrh in it. This it seems being useful to open the pores, and hasten death, Christ refused to take, meaning to make good his own words of Ego pono, I lay down my life, not for his will only but the act also, and so though he gave way to natural things to work, yet he reserved all to his own power, and so when he had done all that he would, he sayeth, it is finished Joh. 19 30. and bowed the head and gave up the ghost. And this was it, that the Centurion considering was amazed at Mar. 15. 39  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 43. Will] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greek translators of the Old Testament, and writers of the New, sometimes in a notion which seldom belongs to it in other authors, as when 1 Sam. 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King delighteth or taketh pleasure in thee. So 2 Sam. 15. 26. and very frequently in other places, upon this ground, that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will, signifies also to delight in, and so is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is taken in the same sense, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And so 'tis here, for Psal 22. 8. (from whence these words are taken, and from the translatours there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we ordinarily render it, let him deliver him, if he delighteth in him, In like manner as Tob. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who knows if he will accept, or be pleased with you? Thus in a fragment of Perictyone the Pythagorean in 
* p. 48●.  Stobeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, She shall be kind to her husband. Thus, Col. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that delighteth, or pleaseth himself in that kind of humility, and worship of Angels, that acquiesces in it. And so 1 Cor. 7. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which he hath a mind to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Thiefs] That which is here affirmed of the robbers in the Plural number seems to be understood in the Singular, only of one of them, Lu. 23. 39 the other praying unto him and believing on him: Several examples of the like forms of speech seem to be in this book, ch. 26. 8. when his disciples saw it they had indignation, whereas only Judas was displeased at it, saith S. John c. 12. 4. So c. 21. Lose them (the ass and the fo●●) is Mar 11. 2. a colt tied, lose him. And this by an ordinary figure (which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) frequently used in all languages. So when Joh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 28. 'tis said, that none of those that lay at mea: with Christ knew to what purpose he spoke to Judas, What thou dost, do quickly 'tis not to be concluded, that John (who v. 25. asked, and was told v. 26. who 'twas that should betray him) was included in that number, of those that knew not. So Heb. 11. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder in the Plural, which yet is not found to belong to any, but to Isaias only. But it is also possible, that both these thiefs might at first blaspheme and reproach him, and afterwards one of them confess him, and pray to him. Thus Prosper understands it, cont. Collat. c. 12. cum aliquandiu blasphemasset in Jesum Christum, repentè est mutatus, etc. when for some time he had railed on Jesus, he was suddenly changed. And so Titus Bostrensis, p. 833. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At first the two thiefs spoke as the Jews did, perhaps by that means expecting some help from them toward getting their pardon, but that expectation being frustrated, and hearing him pray for his crucifiers, Lu. 23. 34. one was thereby wrought on, v. 40. And if so, than the words here will refer to the former time, and in S. Luke to the latter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 51. Earth did quake] This is conceived by some to be the Earthquake that Macrobius mentions as the greatest, saith he, which in the memory of mortal man was ever known, in the reign of Tiberius Caesar, twelve cities of Asia being destroyed by it, see Marcil. Ficinus de rel. p. 78. The same is mentioned by Pliny. Nat. Hist. l. 2. c. 48. But it doth not by the Text here appear that this earthquake belonged to any thing but the Temple of Jerusalem, the parts of which are mentioned, the veil, and the ground, and the stones of the building, and the tombs, etc. And 'tis not improbable that this prodigy was showed particularly on this place, to foretell the destruction of the Temple and service, upon their crucifying of Christ. So ch. 28. 2. where there is mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great shaking, it is not to be imagined that this was a shaking of the whole earth, but at the most of that part, where the grave was. Nay there being no mention of the earth in that place, it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should there signify that concussion of the air, joined with thunder etc. with which Angels are wont to descend, when they appear, for so it immediately follows there, For the Angel of the Lord descended, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 57 Arimathe] Arimathea is the place where Samuel was born and brought up, called by the Hebrews Ramathaim Sophim, in Greek ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

CHAP. XXVIII.  
1 
* and the evening after the sabbath,  IN the note a end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magda●ene, and the other Marry,] to see the sepulchre.  
Paraphrase 1. the night after the Sabbath, toward the next morning, Marry Magdalen and the other Mary having with them spices to embalm his body, Lu. 24. 1. came  
2. And behold, there was a great 
* shaking, concussion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on c. 51. i.  earthquake,] for the Angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.  
Paraphrase 2. And when they came they found there had been a great concussion, probably of the air, a kind of thunder, with which the Angels are wont to appear, but withal about the earth, at the removal of the grave-stone,  
3. His 
* appearance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  countenance was like lightning, and his raiment white as snow.  
4. And for fear 
† the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him is not in the King's MS.  of him [the keepers] did shake, and became as dead men.  
Paraphrase 4. they that guarded the Sepulchre  
5. And the Angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus which was crucified.  
6. He is not here, for he is risen: as he said, Come, see the place where the Lord lay.]  
Paraphrase 6. He is not here in the grave, but according to his own predictions risen from the dead, and all that ye can here discern is the place where he lay, and the napkins, and cerecloths folded up and laid by, Joh. 20. 5.  
7. And go quickly and tell his disciples that he is risen from the dead, And behold he goeth before you into Galilee, there shall ye see him, Lo, I have told you.]  
Paraphrase 7. Go quickly and according to what I have told you, do ye tell the disciples, viz. that he hath performed his promise in rising from the dead, and now will perform that other of going into Galilee, ch. 26. 32. the appointed place of meeting, thither if ye go, ye shall be sure to meet him, God hath sent his Angel from heaven to tell you this.  
8. And they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word.]  
Paraphrase 8. And being affrighted with the appearance of the Angels, but extremely joyed with the news of Christ's resurrection they made all haste to carry his Disciples word of this.  
9 And as they went to tell his disciples, behold Jesus met them, saying, All hail, and they [came and held him by the feet] and worshipped him.  
Paraphrase 9 fell down, and caught him by the feet,  
10. Then said Jesus unto them, Be not afraid, Go tell my [brethren] that they go into Galilee, and there shall they see me.  
Paraphrase 10. Disciples and kinsmen,  
11. Now when they were going, behold some of the watch came into the city, and showed unto the chief priests all the things that were done.  
12. And when they were assembled with the Elders, and had taken counsel, they gave large money unto the soldiers,  
13. Saying, Say ye,] His disciples came by night and stole him away while we slept.  
Paraphrase 12, 13. And those chief Priests calling the rest of the Sanhedrim together, by decree of council, appointed that a good sum of money should be given to the soldiers, sufficient to bribe them all to say, that  
14. And if this come to [the Governors ear, we will persuade him and secure you.]  
Paraphrase 14. the Procurator Pilat's hearing, (see ch. 27. 14.) we will persuade him that it was so, and keep you from punishment for guarding the tomb no better.  
15. So they took the money, and did as they were taught. And this saying is commonly reported among the Jews until this day.  
16. Then the eleven disciples went away into Galilee, into a mountain [where Jesus had appointed them.]  
Paraphrase 16. which Jesus before his passion had assigned as a special rendezvous, ch. 26. 32. By this means there were many there besides the eleven, perhaps the 500 brethren mentioned 1 Cor. 15. 7.  
17. And when they saw him, they worshipped him; but some doubted.]  
Paraphrase 17. And when the eleven were come to him, they with an humble obeisance acknowledged him, but some of them entertained doubts whether 'twere Christ or no, Mar. 16. 13.  
18. And Jesus came and spoke unto them, saying, [
* All power in heaven and in earth is given to me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  All power is given unto me in heaven and in earth.]  
Paraphrase 18. All authority in disposing all things in or concerning the Church is given unto me by my Father.  
19 Go ye therefore and [
* make all nations disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  teach note b all nations, baptising them 
‖ into 〈◊〉  in the name of the Father, and of the Son, and of the holy Ghost.]  
Paraphrase 19 Teach all the Nations the Christian doctrine, and persuade them to embrace it, and to live according to it, baptising &c. see Pract. Cat. l. 6. §. 2.  
20. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the note c end of the world.]  
Paraphrase 20. And whomsoever ye shall baptise, take care that they be taught to obey with all diligence all those commands which I have delivered to you, And though I shall now shortly part with you, yet I will by sending the Spirit upon you, to lead you into all truth, and by my perpetual presence and assistance afforded to you, and by that authority that I received from my Father, and now commit unto you, Joh. 20. 21, 22. continue with you, and your successors unto the end of the world.  

Annotations on Chap. XXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. End] If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify a distinct part of time, and that strictly the evening, than it must note that evening, as the first part of the first day of the week, at which time these women began their journey, bought their spices, went out of the city, stayed all night in the suburbs, and very early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 24. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it was yet dark, Joh. 20. 1. came to the sepulchre, and so that will reconcile and connect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also taken in a wider sense, see Note on ch. 14. d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 All nations] What is meant sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations hath been said, (see Note on ch. 24. c.) to wit, the tribes and families of the Jews, the regions and cities of Palestine, and though it do not so here, exclusively to the other nations of the world, yet neither doth it signify the nations of the heathen world, in opposition or exclusively to the Jews, as elsewhere it frequently doth; but primarily and in the first place, the several parts of Judaea, and the Jews, wheresoever they are in their dispersions a broad, and then secondarily the Gentiles mingled with the Jews, and finally the whole gentile world, when, upon the Jews rejecting the Gospel, the Apostles depart from them, and go to the Gentiles. That this is the meaning of the place, I shall use too arguments to make most probable. First, because in other places, when the Commission of preaching and gathering disciples is given to the Apostles, 'tis with a command to go first to the Jews, and not at all to the Gentiles. So in their first Commission, out of which the very Samaritans were excluded, Mat. 10. 5. Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel. And in their second Commission Act. 1. 8. although the Samaritans are taken in, and the utmost parts of the earth, yet ch. 3. and ch. 13. 46. 'tis still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first to the Jews, that they must preach. And accordingly we find that the Apostles, till the Jews reject them, and are ready to stone them, do not leave them off to go to the Gentiles. But then Act. 13. 46. they foretell them what they are to do, Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you (which refers, I suppose, to the precept of Christ, that made it necessary) but seeing ye have put it from you, etc. lo we turn to the Gentiles. And when v. 47. they urge the Lords commandment for so doing, it is not this parting precept of Christ, but one out of the prophet Isaiar, c. 49. 6. I have set thee to be a light to the Gentiles, etc. And the same I conceive before intimated, v. 40, 41. Beware lest that come upon you (Jew's) which is spoken of in the prophet, Behold ye despisers and wonder and perish, for I work a work which you shall in no wise believe, etc. that is, upon the Jews despising and holding out obstinately against the preaching of the Gospel, v. 45. 'twas prophesied that they should be destroyed, and about the same time the Gospel should be removed, and preached to the heathen world, An incredible thing which should amaze the Jews, and be matter of great wonderment to them, (and so it is said of them upon the like occasion of the Christian Jews, that they were astonied c. 10. 45.) What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jews at Corinth, where upon their resisting and blaspheming, he shakes his garment (an emblem of their approaching ruin, like the shaking off the dust from their feet;) and tells them, From henceforth I will go to the Gentiles, and presently enters into the house of Justus a prosclyte, v. 7. This is after most fully done to the Jews at Rome, at the conclusion of the Acts c. 28. 28. Be it known therefore unto you, that the salvation of God is sent to the Gentiles, but that again upon the obduration of the Jews, v. 26, 27. All this makes it appear that after Christ's death the Gospel was by the Apostles to be first preached to the Jews to convince them of their sin of crucifying Christ (enlarged also to the Samaritans by Christ's command, Act. 1. 8. who were, in their worshipping at mount Gerizzim, schismatics, and so separated from the Jews, but otherwise were Jews in religion) and that was a doing till about the time that that fatal destruction fell upon that nation, ch. 10. 23. But this not exclusively, but inclusively also to the preaching to all the nations and people of the world, as the phrase is taken in the greatest latitude (when the Jews should first have expressed their obstinacy sufficiently) For so the words, as they are repeated in S. Mark, must necessarily signify, Go into all the world, and preach the Gospel to every creature, to those of the synagogue first, and then to others also. Thus S. Luke hath set it down most distinctly, ch. 24. 47. that repentance and remission of sins should be preached to all nations, beginning at Jerusalem, where Judaea in which Jerusalem is, is one of the all nations, and they are to begin at Jerusalem, and from thence first preach through all other parts of Judaea (and even in the heathen cities) first of the native and proselyte Jew's in their synagogues, and proseuchaes, (before they went to the Gentiles) and so generally they continue to do, till the time of the destruction of that people. The second argument for this rendering of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as that it may primarily point to the Jews, is that of S. Paul, Gal. 2. viz. that S. Peter was entrusted with the Gospel of the 〈◊〉, that is to preach the Gospel particularly to the Jews, and so again it there appeareth of James and John, that they betook themselves to the circumcision, that is, to the Jews, v. 9 And 'tis observable how far S. Peter was from understanding this precept in this place to oblige him at that time (not long after Christ's ascension) to preach to the Gentiles, for in the business of Cornelius Act. 10. 'tis clear, that he did not yet think it lawful for him to preach to that one Gentile, and for the commission of Christ he repeats it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 42. he commanded us to preach to the people, that is, to the people of the Jews (as the Rulers of the people and Rulers of Israel are all one, and as that nation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people, and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. 41. signifies all the Jews) and 'tis manifest that before he would venture to preach Christ to that one heathen. God saw it necessary to send him a Vision, and by that instructed him that the Gentiles were not to be looked on by him any longer as profane (or not to be conversed with) but might be preached to, as well as the Jews. And this God confirmed by sending down the holy Ghost on these first fruits of the Gentiles, Cornelius and h●s company (as he had done on the Apostles the first fruits of the Jews) to testify this his pleasure from heaven immediately. And accordingly v. 45. the believing Jews were astonished when they heard of this, and ch. 11. 1. 'tis said that the Apostles etc. in Judea heard of this, and v. 2. they call Peter in question about it, and he is fain to give them an account of his Vision, and the descent of the holy Ghost upon them, as a testimony that so 'twas to be, v. 16. and by that they are convinced v. 18. and not till then.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. End of the world] It hath formerly been said (Note on Mat. 24. c.) that there was a double age famously spoken of among the Jews, the then present age, and the future age, or the state of things under the Messias, from that time to the end of the world. According to this, the destruction of that state. or end of the first age, is taken notice of, as a famous period, and is set down in that very style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the consummation, or conclusion of the age, Mat. 24. 3. and Mat. 13. 40. where 'tis more distinctly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this age, and so again Heb. 9 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conclusion of the ages, in the Plural, those last times, Heb. 1. 2. wherein Christ came into the world. But then other places there are, where it may be taken in another sense, as Mat. 13. 43. where it may well signify the end of this other age, the conclusion of the world, and so here Christ's promise of his being with the Apostles unto the end of the world. For it's to be observed that this age being the Christian state or kingdom of Christ, that doth most distinctly begin at his resurrection, all power being then given to him v. 18. and this being the last age (no other state to succeed this,) it follows necessarily, that this age then beginning, shall not conclude, till the end of the world, And consequently Christ's promise hath no other period to determine it, but instates a power on the Apostles, and their successors by this mission, and assisting and backing them in the execution of their office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the days, the whole term of this new age.     

The Gospel according to S. MARK.  

CHAP. I.  
1 THE beginning of the Gospel of Jesus Christ the Son of God.  
2. As it is written in the prophets; Behold, I send my messenger before thy face, which shall prepare thy way before thee.  
3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.]  
Paraphrase 1, 2, 3. The first thing considerable in the story of Christ the Messias and eternal son of God, and in the preaching of the Gospel which he brought with him into the world, was the preaching of John the Baptist, as of an Herald sent before him, and so foretold of by the old prophets, under the style of the voice of a preacher in the desert, that is, the proclamation of an eminent person that should go into the wilderness, and cry, and give warning to the Je●s, that by repentance and amendment of life they should prepare themselves for the coming of God, a terrible coming to visit and punish the impenitents.  
4. John did baptise in the wilderness, and preach the baptism of repentance for the remission of sins.]  
Paraphrase 4. According to this prediction of the prophets, John went into the desert part of Judea, and there proclaimed to all the Jews, the necessity of their instant change of life, promising them thereupon (and on no other terms) forgiveness of sins, And all that came to him, and thus reform upon his preaching, he took and washed them in the river, after the manner of proselytes among the Jews (see Mat. 23. noted, and John 3. a.) to signify to them the purification of their wicked lives, to which they were obliged, and on performance of which (and not otherwise) God would receive them into his favour and look on them as his people. And this baptism and this repentance, and the benefit of it, remission of sins, he proclaimed to all, every where, as he went.  
5. And there went out unto him all the land of Judea and they of Jerusalem, and were all baptised of him in the river of Jordan, confessing their sins.]  
Paraphrase 5. And the generality of people in all the country, and in the city of Jerusalem, obeyed his preaching so far, as to go and receive baptism from him (which was done in Jordan a river convenient for that purpose, the same wherein Naaman's leprosy had been cleansed long ago by washing in it) and to confess the sins that they had severally been guilty of, and desiring directions from him for new life, Lu. 3. 10.  
6. And John was clothed with camels hair, and with a girdle of a skin about his loins, and he did eat [locusts and wild honey.]  
Paraphrase 6. See Note on Mar. 3. 8.  
7. And preached, saying, [There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.]  
Paraphrase 7. I am the foreunner of one who is of infinitely more authority then, I whose disciple I am not worthy to be, or, as such, to be employed by him in the meanest office, such as the taking off his shoes. See Note on Mat. 3. h.  
8. I indeed have baptised you with water, but he shall baptise you with the holy Ghost.]  
Paraphrase 8. I am not worthy to be considered by you in compaparison with him, All that I do is to receive you as Proselytes, (after the Jewish manner) as many as now come in, and repent, and make faithful promise of amendment, and new life; And so water is the only signal which I use. But he, when he comes, shall send down the holy Ghost from heaven in a visible manner upon his disciples, and by that great signal testify to you the truth of his doctrine, etc. See Mat. 3. 11. and Note on Acts 1. a.  
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptised of John in Jordan.  
10. And straightway coming up out of the water he saw the heavens opened, and the Spirit 
* as it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like a dove descending upon him.]  
Paraphrase 10. And instantly after his baptism, as he came up from the river, he beheld a parting of the heavens, and opening of the clouds, and the spirit of God hover over him, as a dove doth, when it descends and lights upon any thing. (See Note on Mat. 3. k.)  
11. And there came a voice from heaven, saying, Thou art my beloved son, in whom I am well pleased.]  
Paraphrase 11. And there came a voice from heaven through the clouds directed to Christ, in these words, Thou art etc. see Mat. 3. 17.  
12. And immediately the Spirit note a 
† exposeth hi●, or, leadeth him  driveth him into the wilderness.  
13. And he was there in the wilderness forty days tempted of Satan, and was with the wild beasts, and the angels ministered unto him.]  
Paraphrase 13. And having fasted in the desert forty days, Satan then set upon him to tempt him, Mat. 4. 2, 3. and after he had done tempting him, he left him in the wilderness among none but wild beasts, and there the Angels came, and brought him food, Mat. 4. 11.  
14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the kingdom of God,]  
Paraphrase 14. Soon after this Herod having for some time received instructions from John c. 6. 20. and at last being reproved by him about a woman, with whom he lived incestuously, c. 6. 17. imprisoned him. And after this his imprisonment Mat. 14. 3. Jesus went from Nazareth into Galilee (see Note on Mat. 4. e.) and there began to proclaim the doctrine of his father concerning this approaching reformation and change, that God as a King should now work in the world, especially among the Jews.  
15. And saying, The time is fulfilled, and the kingdom of God is at hand, repent ye, and believe the Gospel.]  
Paraphrase 15. And the form of his proclamation was in these or the like words, The days of the coming of the M●ssias so long expected, and prophesied of, are now come, and Gods remarkable judgements upon the whole nation are approaching (see Note on Mat. 3. c.) which there is no way to avert from any, but by believing the Gospel now to be preached by Christ, and amending of their lives.  
16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother [casting a net into the sea] (for they were fishers.)  
Paraphrase 16. washing their net, see Note on Luke 5. a.  
17. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.]  
Paraphrase 17. And having fi●st showed them a great miracle, convinced them of his divine power, he called them to be his disciples, telling them that he would employ them in an office of greater importance, and so enable them for it, that they should be able to win men to righteousness, as now to get fishes into their nets.  
18. And straightway they forsook their nets, and followed him.]  
Paraphrase 18. And upon this command of his immediately they left their employments, and as disciples, attended constantly on him  
19 And when he had gone a little farther thence, he saw James the son of Zebedee and John his brother, [
* and those in the ship or boat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who also were in the ship] mending their nets.  
Paraphrase 19 with their father Zebedee, Mat. 4. 21. and other labourers here mentioned, v. 20. all together in a ship.  
20. And straightway he called them, and they left their father Zebedee in the ship, with the hired servants, and went after him.  
Paraphrase 20. See Luke 5. a.  
21. And they went into [Capernaum,] and straightway on the Sabbath day he entered into the Synagogue and taught.  
Paraphrase 21. a city of Galilee called Capernaum Mat. 4. 13.  
22. And they were astonished at his doctrine, for he taught them as one that had authority, and not as the Scribes.]  
Paraphrase 22. And they wondered extremely at his way of instructing them, Mat. 7. 28. For his manner of teaching was not like that of the Doctors of their law, who only expound the law, and tell them the traditions of their fathers the Jews, but he as one that came with power from heaven to give new rules of life, delivered his doctrine with great authority.  
23. And there was in the Synagogue a man [
† in an unclean spirit so c. 5. 2. see Note on 2 Cor. 12. a.  with an unclean spirit,] and he cried out,  
Paraphrase 23. possessed with a devil, (Luke 4. 33. see Mar. 3. 22, 30.) which cast him into a fit of epilepsy,  
24. Saying, Let us alone, What have we to do with thee, thou Jesus of Nazareth? Art thou come to [destroy us?] I know thee who thou art, the holy one of God.  
Paraphrase 24. Subdue, quell, undo us, cast us out of our possesions;  
25. And Jesus rebuked him, saying, Hold thy peace, and come out of him,  
26. And 
* the unclean spirit having disquieted him (troubled him, wrought or boiled within him, see c. 9 c.) and having cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  when the unclean spirit had torn him, and cried with a loud voice, he came out of him.  
27 And they were all amazed insomuch that they questioned among themselves saying, [What thing is this? 
† what is this new doctrine? that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what new doctrine is this? For with authority commandeth he even the unclean Spirits, and they do obey him.]  
Paraphrase 27. This is more than was ever heard of before, and therefore sure his doctrine comes from heaven in an extraordinary manner, for it appears that he hath an authority over the devils themselves, and they are subject to him.  
28. And immediately his fame spread abroad [
* into the whole adjacent region of Galilee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  throughout all the region round about Galilee.]  
Paraphrase 28. through all Galilee a third partition of Palestine, called the ambient or circumjacent region of the nations, which encompassed Judea. See Note on Mat. 4. e.  
29. And forthwith when they were come out of the Synagogue, they entered into the house of Simon and Andrew with James and John.  
30. But Simons wives mother lay sick of a fever, and 
† presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  anon they tell him of her.  
31. And he came and [took her by the hand, and lift her up, and immediately the fever left her, and she ministered unto them.]  
Paraphrase 31. took held of her hand and raised or lifted her up, and as●oon as he hid so, the disease forthwith left her, and she was so well, that immediately she attended and made provision for them.  
32. And at even when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.  
33. And [all the city was] gathered together at the door.  
Paraphrase 33. well-nigh all the inhabitants of that place were  
34. And he healed many, that were sick of divers diseases, and cast out many devils, and suffered not the devils to speak, because they knew him.  
35. And in the morning rising up a great while before day, he went out, and departed into a solitary place, and there prayed.  
36. And Simon and [they that were with him followed after him.]  
Paraphrase 36. the rest of the disciples, whom he had called, pursued and sought after him.  
37. And when they had found him, they said unto him, [All men seek for thee.]  
Paraphrase 37. Sir, thou art extremely enquired for, and sought after by all.  
38. And he said unto them, Let us go into the next towns, that I may preach there also, [for therefore came I forth.]  
Paraphrase 38. for that was the appointment and employment for which I was sent by my Father.  
39 And he preached in their Synagogues throughout all Galilee, and cast out devils.  
40. And there came a leper to him, beseeching him, and kneeling down to him and saying unto him, [If thou wilt, thou canst make me clean.]  
Paraphrase 40. If it be thy pleasure to show forth thy power, thou art most able to cure me of my leprosy.  
41. And Jesus moved with compassion put forth his hand, and touched him, and saith unto him [I will, be thou clean.]  
Paraphrase 41. It is my pleasure, be thou cured of thy leprosy.  
42. And assoon as he had spoken, immediately the leprosy departed from him, and he was cleansed.  
43. And [he straightly charged him, and] forthwith sent him away.  
Paraphrase 43. with threats commanding him not to speak of it (see Mat. 8. 4. Note b.) he  
44. And saith unto him, See thou say nothing unto any man, but go thy way and [show thyself to the Priest, and offer for thy cleansing those things which Moses commanded for a testimony unto them.]  
Paraphrase 44. See Note on Mat. 8, c. d.  
45. But he went out and began to publish it much, and to blaze abroad the matter, in so much that Jesus could [no more openly enter into the city, but was without in desert places, and they came to him from every quarter.]  
Paraphrase 45. no longer with safety come publicly into the city, but was fain to withdraw himself into places of solitude (see Note on Mat. 8. b.) and yet even there the people found him out, and in great multitudes came to him from all parts.  

Annotations on S. Mark, Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Driveth] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not in the New Testament, always signify according to the literal notation of it, to cast out, but in a softer sense to send out, Mat. 9 25. and v. 38. and c. 12. 20, and 35. so c. 13. 52. (and besides many other in the Gospels) ●am. 2. 25. And so it may do here, and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead away, which is the word used in the parallel part of the story in S. Matthew, c. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led away, etc. But besides this, the word doth in good authors peculiarly signify to expose, to leave in a destitute helpless condition, as when Aristotle saith of the Raven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that she exposes her young ones. And although Jesus being already in the wilderness, at his Baptism, (for there did John preach and baptise v. 4.) there is no peculiar need of any new act of driving or bringing him into the wilderness, for the business of his temptation following▪ but only to leave him or expose him there, yet because S. Matthew joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this part of the story, in order to his temptation, therefore the safest way is so to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may be reconcileable with that, that is, to lead him up farther into the wilderness, and expose him there.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. Next] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here (joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) adjoining is from the use of the word in the Septuagint of the Old Testament; For there the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies behind, or next after, and is oft rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinder parts is four times rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 41. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sprang up adjoining, or next to them, we read after them, 2 Sam. 21. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, year adjoining to year, we read, year after year, Psal. 68 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Princes went before adjoining, or next to the singers, we read the singers after, Psal. 94. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All that are true are near it, we read follow, or after it. So likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this sense, following, contiguous, Num. 2. 17. and in eight places more, and accordingly I doubt not but 1 Sam. 19 3. where the copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render besides my father, being so often rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so in like manner Dan. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render it, I was by the side of the great river. So in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 15. and 21. 26. is the day adjoining, or next following, according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day after, and c. 20. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day next following, so Luke 13. 33. See Note on Acts 13. h.    

CHAP. II.  
1. AND again he entered into Caperna 'em after some days,] and it was noised that he was in the house.  
Paraphrase 1. And after a while he came openly in the day time in to the city Capernaum, c. 1. 21, 45. see Mat. 9 1. and went, as 'tis probable, into Simons and Andrews house, c. 1. 21.  
2. And straightway many were gathered together, insomuch that there was no room to receive them, no not so much as about the door, and he preached the word unto them.  
3. And they came] unto him bringing one sick of the palsy, which was borne of four.  
Paraphrase 3. And there was a company which came  
4. And when they could not come nigh unto him for press, they uncovered the roof where he was, and when they had broken it up, they let down the bed, wherein the sick of the palsy lay.  
5. When Jesus saw [their faith] he said unto the sick of the palsy, Son, thy sins be forgiven thee:  
Paraphrase 5. the great confidence which the sick man and his friends had of Christ's power to cure him  
6. But there were certain of the Scribes sitting there, and reasoning in their hearts,  
7. Why doth this man thus speak blasphemies? Who can] forgive sins, but God only?  
Paraphrase 7. This must needs be a wicked blasphemous thing, to assume that to himself which belongs only to God, For sure none can  
8. And immediately when Jesus [perceived in his spirit] that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?  
Paraphrase 8. discerned by his divine Spirit, which alone is able to know the secrets of the heart (see Note on Rom. 9 a.)  
9 Whether is it easier to say to the sick of the palsy, thy sins be forgiven thee, or to say, Arise, take up thy bed and walk?  
10. But that ye may know, that the son of man hath power [on earth] to forgive sins, (he saith to the sick of the palsy,)  
Paraphrase 10. See Mat. 9 6.  
11. I say unto thee, [Arise,] and take up thy bed and go thy way into thine house.  
Paraphrase 11. receive health, or recover from this disease,  
12. And immediately he arose and took up the bed, and went forth before them all, insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.  
13. And he went forth again by the sea side, and all the multitude resorted unto him, and he taught them.  
14. And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.  
15. And it came to pass that as Jesus sat at meat in his house, many Publicans and sinners 
* or, came also and sat (or lay) together; for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat also together with Jesus and his disciples, for there were many, and they followed him.  
16. And when the Scribes and Pharisees saw him eat with Publicans and sinners, they said unto his disciples, [How is it that he eateth and drinketh with Publicans and sinners?]  
Paraphrase 16. If your Master be a pious and holy person, how comes it to pass, that he observeth not that which all pious Jews (those of the sect of the Pharisees, Ch. 7. 3, 4.) observe most carefully? viz. to abstain from all pollutions, and so not to eat or converse with any heathen person, or such as frequently trade with such.  
17. When Jesus heard it, he saith unto them, They that are whole have no need of the Physician, but they that are sick: [I came not to call the righteous, but sinners to repentance.]  
Paraphrase 17. my special business for which I am sent, is to reduce wicked men to new life.  
18. And the disciples of John and 
† or, the pharisees; for the Kings MS. (and divers others) read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out.  of the Pharisees [
* were fasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  used to fast] and they come and say unto him, Why do the disciples of John, and of the Pharisees fast, but thy disciples fast not?  
Paraphrase 18. according to their custom of frequent fasting, were now on a day of fast.  
19 And Jesus said unto them, Can [the children of the bride-chamber] fast, while the Bridegroom is with them? As long as they have the Bridegroom with them they cannot fast.  
Paraphrase 19 See Mat. 9 15. e.  
20. But the days will come, when the bridegroom shall be taken from them, and then shall they fast in those days.  
21. No man also seweth a piece of new cloth on an old garment, [else the new piece that filled it up,] taketh away from the old, and the rent is made worse.  
Paraphrase 21. if he do not take care not to run that error, that patch of new cloth (see Mat. 9 16.)  
22. And no man putteth new wine into old bottles, else the new wine doth burst the bottles, and the 
* porish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wine is spilt, and the bottles will be marred. But new wine must be put into new bottles.  
23. And it came to pass that he went through the cornfields on the [sabbath day,] and his disciples note a began as they went to pluck the ears of corn.  
Paraphrase 23. See Mat. 12. 1.  
24. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?  
25. And he said unto them, Have ye never read what David did when he had need, and was an hungered, he and they that were with him?  
26. How he went into the house of God [
* about, or, before Abiathars' being high priest.  in note b the days of Abiathar the high priest,] and did eat the shewbread which is not lawful to eat but for the priests, and gave also to them which were with him?  
Paraphrase 26. in the time of Abimelech, just before Abiathar's coming to the high priesthood  
27. And he said unto them, The sabbath was made for man, and not man for the sabbath.  
28. Therefore the son of man is Lord also of the sabbath.  
Paraphrase 28. See Note on Mat. 12. a.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Began.] The phrase here in the Greek is a little unusual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus, They began to journey plucking, etc. But the truth is, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began here is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or an unsignificant Expletive, as in the parallel Mat. 12. 1. and in very many places more, where generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to speak, is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said, and so particularly Lu. 3. 8. bring forth fruits, etc. and begin not to say, that is, do not say within yourselves, We have Abraham, etc. and so Acts 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which Jesus began to do, and teach, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he did and taught. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he answered and said, a pure Expletive, many times, when there had gone nothing before, to which an answer could be accommodated, as c. 11. 14. when to the figtree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he answered and said to it. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming, or thinking, is sometimes taken, as Mat. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. think not, or seem not to say, is parallel to that of Lu. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin not to▪ say, that is, say not within yourselves, and so in many other places, as hath been formerly shown, see Note on Mat. 3. 9 e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going, Lu. 8. 14. which hath no signification but what belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaoked, following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are choked. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man King, that is, a king, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found Lu. 1. 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were found returning, that is, returned. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they began to go or travail, etc. is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went plucking, or as they went they plucked.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. In the, etc.] The notation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time not then present but soon after succeeding, is remarkable Mat. 1. 11. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be understood or rendered under the Babylonish deportation, for that will not be found true in the history, Jechoniah being not born under the captivity, but before; and being King, Jer. 24. 1. and so carried captive into Babylon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore must there signify next before, as the Latin sub doth often note, sub finem libri, a little before the end of the book, and many the like, and so 'tis most true, Josias beg at Jechoniah, etc. next before, or near about, the Babylonish deportation. So in like manner here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be rendered under Abiathar the high Priest, for it was in Abimeleches time, who was Abiathars' father, 1 Sam. 21. and the story is known that Abimelech and the rest of the Priests, almost the whole family, were by Saul's appointment slain for succouring David at this time, Abiathar (here named) peculiarly escaping out of this slaughter, 1 Sam. 22. 20. and succeeding in the high priesthood upon this occasion, and so continuing long under David's reign, famous for bringing him the Ephod, c. 36. 7. and he and Zadoc especial assistants to his affairs 2 Sam. 15. 35. It is therefore necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be so rendered as to denote the time immediately preceding Abiathars' being high Priest; And this uncertain signification of Prepositions in the New Testament, proceeds from the like of the Hebrew in the Old. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is often rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under, is often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before also, Gen. 13. 10. and 27. 7, 10. and 36. 11. and 50. 16. and in many other places, to note the time precedent. So in like manner for place, as well as time. For when Mat. 21. 19 'tis said that Christ saw a figtree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it must not be rendered in, but at some distance from the way, for so in Mark we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing a fig tree afar off.    

CHAP. III.  
1. AND he entered again into [the synagogue,] and there was a man there which had a withered hand.  
Paraphrase 1. the Synagogue at Capernaum, c. 1. 21.  
2. And they watched him, whether he would heal him on the sabbath day, that they might accuse him.]  
Paraphrase 2. And the Pharisees v. 6. desirous to have somewhat to lay to his charge, thought they had now an opportunity, and therefore observed greedily what he would do to this lame man, whether he would heal him on the Sabbath day or no.  
3. And he saith unto the man which had the withered hand, Stand forth.  
4. And he saith unto them, [Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill?] but they held their peace.  
Paraphrase 4. Which do you conceive to be most unlawful on the sabbath day, to hurt by not helping, when I am able, to be guilty of killing one whom I can save? Or else to work a cure, to deliver one in distress or danger?  
5. And when he had looked round about on them with anger, being grieved [for the hardness of their hearts,] he saith unto the man, Stretch forth thine hand, and he stretched it out, and his hand was restored whole as the other.  
Paraphrase 5. that their hearts were so hardened, as flesh which hath a thick skin grown over it, keeping his words, or miracles from having impression on them.  
6. And the Pharisees went forth, and straightway [took counsel with the Herodians] against him, how they might destroy him.  
Paraphrase 6. entered a consultation with the Herodians; see note on Mat. 22. b.  
7. But Jesus withdrew himself with his disciples to the sea, and a great multitude from Galilee followed him, and from Judea,  
8. And from Jerusalem, and from Idumea, and from beyond Jordan, and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.  
9 And he spoke to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him.  
10. For he had healed many, 
* so that they fell down before him,  insomuch that [they note a pressed upon him for to touch him, as many as had plagues.]  
Paraphrase 10. They besought him to give them leave but to touch him, and as many of them as had any disease upon them, (see note on 1 Cor. 4. c.)  
11. And unclean spirits] when they saw him, fell down before him, and cried, saying, Thou art the son of God.  
Paraphrase 11. And those that were possessed with devils, or the devils in the possessed,  
12. And he straight charged [them] that they should not make him known.  
Paraphrase 12. those that were thus cured by him, and dispossessed (see note Mat. 8. b.)  
13. And he goeth up into a mountain, and calleth unto him [whom he 
* pleased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Col. 2. 18.  would,] and they came unto him.  
Paraphrase 13. A select number.  
14. And he ordained twelve, that they should [be with him, and that he might send them forth to preach,]  
Paraphrase 14. be continually attendant on him as disciples are wont, and go on his errands, to preach his doctrine, etc.  
15. And to have power] to heal sicknesses, and to cast out devils.  
Paraphrase 15. And to those he gave power.  
16. And Simon he surnamed Peter.  
Paraphrase 16. And these twelve were, 1. Simon, on whom he bestowed a surname, signifying a stone, or rock.  
17. And James the son of Zebedee, and John the broher of James (and he surnamed them note b Boanerges, which is, the sons of thunder.)  
18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the 
* Zealot, see Note on Mat. 10. 4.  Canaanite.  
19 And Judas Is●ariot, which also 
† delivered him up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betrayed him. And they 
‖ come into the house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  went into [an house.]  
Paraphrase 19 the forementioned house in Capernaum, c. 2. 1.  
20. And the multitude cometh together again, so that they could not so much as eat bread.]  
Paraphrase 20. And again so great a multitude came in unto him, that they had no time or vacancy to take food, he and his disciples,  
21. And when his friends heard of it, they went out to lay hold on him, for they said, 
* That he was out of himself.  He is note c beside himself.]  
Paraphrase 21. And when his kindred heard the reports abroad concerning him, they came to him to get him home with them, for it was commonly reported, that he was in some excess or transportation,  
22. And the Scribes which came down from Jerusalem, said, [He hath Beelzebub, and by the prince of the devils casteth he out devils.]  
Paraphrase 22. He is possessed with the devil, the prince or chief of the devils, (see note on Mar. 12. f.) and by his power it is, not by any divine authority, that he cures, and casts out devils.  
23. And he called them to him, and said unto them in parables [How can Satan cast out Satan?]  
Paraphrase 23. See Lu. 11. 18.  
24. And if a kingdom be divided against itself, that kingdom cannot stand.  
25. And if a house be divided against itself, that house cannot stand.  
26. And if [Satan rise up against himself, and be divided, he cannot stand, but hath an end.]  
Paraphrase 26. the whole community of devils make an insurrection and schism against one another, they will certainly be destroyed and not long continue.  
27. No man can enter into a strong man's house and 
* take away or plunder his household fluff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spoil his goods] unless he first bind the strong man, and then he will spoil his house.  
Paraphrase 27. No man can come into the house of a strong man, and rob him. See Mat. 12. 29.  
28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:  
Paraphrase 28. See Mat. 12. 31.  
29. But he that [shall blaspheme against the holy Ghost, hath never forgiveness,] but is 
† liable to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in danger of eternal damnation.  
Paraphrase 29. shall resist the holy Spirit (see note on Mat. 12. h.) there is no pardon to be had for him, without particular repentance and reformation,  
30. Because they said, [He hath an unclean spirit.]  
Paraphrase 30. The miracles he doth, are by the power of the devil, v. 22.  
31. There came then his brethren and his mother, and standing without sent unto him, 
* or, seeking him, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  call him.  
32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without [seek for thee.]  
Paraphrase 32. desire thee to come to them.  
33. And he answered, saying. Who is my mother or my brethren?  
34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren.  
35. For whosoever shall do the will of God, the same [is my brother and my sister, and mother.]  
Paraphrase 33. shall be valued by me as dearly, as any of the nearest relations is by any man.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Pressed upon him] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be mistaken by Interpreters, when 'tis rendered either irruere, or incidere, to rush or press upon. It is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. to fall down at his feet, as they do that have any petition or request to make, as these had here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might touch him. Thus ch. 6. 52. in a like matter, it is, in another phrase, to this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they besought him that they might but touch the hem, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Boanerges] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthquake, or any other the greatest commotion, such as here is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special eminent Ministers of the Gospel, which is called Hebr. 12. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a voice shaking the earth, taken from Hag. 2. 7. which is directly the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder, in the notion, wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder are promiscuously used for the same thing (see Note on Act. 9 b.) and wherein the last sort of revelations, the voice from heaven, was wont to be called among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the daughter of voice, or thunder.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Beside himself] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, doth in all places of the new Testament but this, and 2 Cor. 5 13. signify being amazed or astonished, some sudden perturbation of mind, which deprives the man of the exercise of his faculties. In that place to the Corinthians 'tis set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sobriety, or temper, the speaking magnificently of himself, commending his own office, or performances, exceeding a little in such kind of speeches of himself. For which he saith in another place, that he may be counted a fool by some; And thus in the old Testament 'tis variously used for excesses, or vehemencies, or commotions of mind, Psal. 31. 23. I said in my haste, the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar Latin, in excessu mentis meae, in the excess, or vehemence of my mind. And the same Hebrew word Psal. 48. 5. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commoti sunt, they were troubled. Agreeably here, I suppose, it will be most fitly taken for a commotion, excess, vehemence, transportation of mind, acting or speaking in zeal (above that which is called (ordinarily) temper, and sobriety,) or in such a manner, as they which are moved by some extraordinary spirit, are wont to do, as Prophets &c. according to that of S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 'tis proper to Prophets to be thus transported. See Note on 2 Cor. 12. a. Which sense of the word will be thus fitted to the place. In this chapter Christ began to show himself in the full lustre of his office, he cures on the Sabbath day, which the Pharisees conceived unlawful, v. 2. looks about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with some incitation of mind, v. 5. is followed by great multitudes, v. 7. heals the diseased, and is flocked to for that purpose, v. 10. is called openly the son of God by the demoniacs, v. 11. makes 12. disciples, and sends them out to preach, and cure, v. 14. and upon this the Pharisees and Herodians take counsel against him, v. 6. those of their faction say he acts by Beelzebub, v. 22. and is possessed by him, that is, that he was acted by some principal evil spirit, and did all his miracles thus, and so was not to be followed, but abhorred by men. And they that said not these high blasphemies against him, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said that this making of disciples etc. was a kind of excess, an height, a transportation, and this was the conceit of his own kindred. They had a special prejudice against him, ch. 6. 4. and did not believe on him, Joh. 7. 5. And accordingly hearing this report of his doing these high things, came out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get him into their hands, and have him home with them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they said that he was guilty of some excesses. As for that interpretation which renders it of fainting through hunger, though it be favoured by 
† See I●. Cas●ubon ad Baron. p 247.  learned men, yet it seems not to have any ground in the nature of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (being here joined not with a Genitive, but an Accusative case) nor in any circumstances of the Context, save only the casual mention of their having no time to eat bread, v. 20. (which one thing hath seemed to some to be of so much force, Act. 10. 10. as to cause them to render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fell on S. Peter, no more but a sleep, that such as faint, or are dispirited through hunger, fall into, when the vision that is added to it, shows that it was a trance, into which he was cast by God,) but is made improbable by many other circumstances. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on Act. 10. c.    

CHAP. IU.  
1. AND he began again to teach by the sea side, and there was gathered unto him a great multitude, so that he entered into a ship and 
* abode on the sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat in the sea;] and the whole multitude was by the sea on the land,  
Paraphrase 1. And again he taught by the sea side, and the people flocked so together about him, that he was forced to go into a boat, and sit in that upon the water;  
2. And he taught them many things by parables [and said unto them in his doctrine,]  
Paraphrase 2. And as he taught them, thus he said,  
3. Harken, Behold there went out a sour to sow,  
4. And it came to pass, as he sowed, some fell [by the way side,] and the fowls of the air came, and devoured it up.  
Paraphrase 4. See Mat. 13. 4.  
5. And some fell on stony ground, where it had not much earth, and immediately it sprang up, because it had no depth of earth.  
6. But when the sun was up, it was scorched, and because it had no root, it withered away.  
7. And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit.  
8. And other fell on good ground, and did yield fruit, that sprang up, and increased, and brought forth some thirty, and some sixty, and some [an hundred.]  
Paraphrase 8. See note on Mat. 13. ●.  
9 And he said unto them, He that hath ears to hear, let him hear.  
10. And when he was 
* by himself 〈…〉  alone, they that were about him with the twelve, asked him the parable.]  
Paraphrase 10. And being retired from the company of the promiscuous multitude, they that constantly followed him, together with the twelve select, or chosen disciples, Mat. 13. 10. desired him to interpret to them the meaning of the parable.  
11. And he said unto them, To you it is given to know [the mystery of the kingdom of God, but unto them that are without, 
† all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all these things are done in parables,]  
Paraphrase 11. the secret manner of God's dispensing of his grace which to others is more obscurely delivered in parables,  
12. note a That seeing they may see and not perceive, and hearing they may hear and not 
* consider, lest at any time they convert, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understand, lest at any time they should be converted, and their sins should be forgiven them.]  
Paraphrase 12. In such a manner that although they hear God's Word, yet they are not wrought on by it so far as to be converted, or to have their sins pardoned, and this is a punishment of their own faults in holding out against God's word, and not embracing it. See Mat. 13. 15.  
13. And he saith unto them, Know ye not this parable? And how then will ye know all parables?]  
Paraphrase 13. But as parables are a way of obscuring doctrine to the careless heedless hearers, so have they a special energy in them, which worketh most sharply, and with greatest quickness on the diligent hearer, such as disciples are supposed to be (see Mat. 13. 13.) and therefore 'tis strange you should not understand my meaning in this parable, which is an essay of what may be expected of you in others the like hereafter, this being the way, in which I shall commonly speak unto you.  
14. The sower soweth the word.  
15. And these are they by the way side, where the word is sown, but when they have heard,] Satan cometh immediately, and taketh away the word that was sown 
† or, out of their heart, for the K. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their hearts.  
Paraphrase 15. These which are answerable to the ground which is by the way, on which men tread, are they, which when the word is sown, hear it, and  
16. And these are they likewise which [are swoon] in stony ground, who when they have heard the word, immediately receive it with gladness,  
Paraphrase 16. receive the ●eed.  
17. And have no root in themselves, and so] endure but for a time, afterward when persecution or affliction ariseth for the word's sake, immediately they are 
* Scandalised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offended.  
Paraphrase 17. The word in them hath not found any mould, or soil, wherein to take root, and that is the reason that whatever their resolutions are, they  
18. And these are they which are sown among thorns, such as hear the word,  
19 And the cares of this world, and the deceitfulness of riches, and [the 
† desires which are about other things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lusts of other things entering in choke the word,] and it becometh unfruitful.  
Paraphrase 19 the various objects of men's carnal apperites being entertained and admitted by them, stifle the commands of Christ, as weeds do good corn by overgrowing it,  
20. And these are they which are sown on good ground, such as hear the word and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred.  
21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed▪ 
† Is it not that it may be put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not to be set on a candlestick?]  
Paraphrase 21. The Gospel of Christ wheresoever 'tis received, as it ought, is diffusive of itself, is as a candle lighted and brought into a room, on purpose to shine forth to others, in communicating the light we have (see Mat. 5. 15.) and in actions of the light, Christian performances.  
22. For there is nothing hid which 
* which should not be made manifest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall not be manifested, 
† nor was it made secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neither was any thing kept secret, but that it should come abroad.]  
Paraphrase 22. For the doctrine which is taught you by me in, or out of parables, must be both practised and published by you, and therefore (for no other reason) it is revealed to you, and that by way of parables, which are the obscuring of it, that having acquired the understanding of them you may set the more value on them for your own practice, and be more industrious to communicate them to others, See Mat. 10. 26.  
23. If any man have ears to hear, let him hear.]  
Paraphrase 23. And therefore let there be a weight laid on these and all other my words, and be sure you lay them up to do accordingly.  
24. And he said unto them, 
* consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Take heed what you hear, with what measure ye meet it shall be measured to you, and unto you that hear shall more be given.]  
Paraphrase 24. And he farther said unto them, Mark diligently (and practise accordingly) what you hear, As you deal with God, so will he deal with you, and to those of you that heed and make use of what is said to you, more knowledge shall be revealed.  
25. For he that hath, to him shall be given, and he that hath not, from him shall be taken, even that he hath.]  
Paraphrase 25. For he that makes use of that grace and knowledge which he hath (see note on Mat. 13. b.) he shall improve extremely; the very using his talon well, the exercising of Christian virtues, and the teaching them to others, is a sure way of improving it, and besides God's blessing and grace to him, is a great though insensible addition also; and on the contrary, that which is not used, decreases and moulders away, and 'tis just with God to withdraw it.  
26. And he said, So is the kingdom of God, as if a man should cast seed into the ground,]  
Paraphrase 26. To which purpose he used another parable, The state of Christianity is as if a man should till and sow his ground,  
27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how.]  
Paraphrase 27. And having done so, never do more toward the growing of the corn, but go to bed at night, and rise in the morning, and yet without any contribution of his, it comes up and grows insensibly, he knows not how.  
28. For the earth bringeth forth fruit of herself, first the 
* green corn like grass, than the stalk, or, stalk, than the full corn on the stalk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blade, than the ear, after that the full corn in the ear.]  
Paraphrase 28. For the earth itself by its own strength (and the continuel warmth and influences of heaven, and the dews and showers that God is pleased to afford it) without any farther labour or daily assistance of the husbandman, completes the whole work, sends out a spear of grass, as it were, first, than a blade etc.  
29. But when the fruit 
† is ripe  is note b brought forth, immediately he putteth in the sickle, because the harvest is come.]  
Paraphrase 29. And when it is perfectly ripe, he reaps it in the time of harvest, so when Christ hath made known our duty to us, he expects, without more ado, that we should set to the performance of it, make good resolutions, bring forth good fruit, and when we have finished our course, he than takes us to himself, and rewards us, and whensoever Christ's word and grace meets with an honest heart, thus it is upon his first being revealed to him.  
30. And he said, Whereunto shall I liken the kingdom of God? or with what comparison shall we compare it?]  
Paraphrase 30. The same also is the meaning of that other parable.  
31. It is like a grain of mustard seed, which when it is sown in the earth, is less than all the seeds that be in the earth.]  
Paraphrase 31. The state of Christianity is like to the sowing of mustardseed, There the word and grace of Christ is sown in the heart, as a little grain of mustardseed in a garden, It is small and unconsiderable at the sowing, as the mustardseed is the least of all seeds.  
32. But when it is sowed, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it.]  
Paraphrase 32. But being sowed, as the mustardseed comes up, and within a while grows into a tree (Lu. 13. 19) and hath branches big enough for birds (to build nests in, and roost, Lu. 13. 19 or) to be defended from sun or weather in them, so doth that in the honest heart bring forth most abundantly, by the grace and blessing of God upon the use of his talents of grace.  
33. And with many such parables spoke he the word unto them [as they were able to hear it.]  
Paraphrase 33. In such a manner as was most intelligible, & withal most profitable for them.  
34. But without a parable spoke he not unto them, and when they were alone, he expounded all things to his disciples.  
35. And [
* on that day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same day] when the even was come, he saith unto them, Let us pass over unto the other side.  
Paraphrase 35. on a certain time, Mat. 8. 23.  
36. And when they had sent away the multitude, they took him [
† as he was, into the ship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even as he was] in the ship, and there were also with him other little ships.  
Paraphrase 36. alone without the multitude.  
37. And there arose a great note c storm of wind,] and the waves beat into the ship so that it was now full.  
Paraphrase 37. tempest of wind and rain together.  
38. And he was in the hinder part of the ship asleep on a pillow, and they awake him, and say unto him, Master, [carest thou not that we perish?]  
Paraphrase 38. We are ready to be drowned, and wilt thou continue asleep, and take no care to preserve us?  
39 And he arose and rebuked the wind, and said unto the sea, Peace, be still, and the wind ceased, and there was a great calm.  
40. And he said unto them, Why are ye so fearful? [How is it that ye have no faith?]  
Paraphrase 40. How should it be possible for you after so many evidences and experiments of my power, and readiness to preserve you, not at all to trust or rely on me?  
41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. That seeing, etc.] These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that seeing etc. note the obduration of the Israelites, which fell on them from God's desertion, as a punishment of their not making use of the talents which he had given them, and so this verse is answerable and parallel to Mat. 13. 15. or the end of that place in 
* c. 6. 9, 10.  Isaiah, recited and set down at large in S. Matthew, but here, and so also Lu. 8. 10. and Joh. 12. 40. epitomised and summed up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest they should see etc. And therefore from the importance of the whole place in Isaiah and Matthew, the sense of it (here, where 'tis shortly recited) must be taken, viz. that upon their shutting their eyes, that is, voluntary obduration of heart against God, God withdraws his grace, which otherwise he would have afforded them, and doth afford others. To which 'tis consequent, that they see not at all. Agreeably to that of Procopius on Isaiah p. 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The power of seeing was present to them from the grace of him that was seen, Their not seeing was an accident or consequent of their shutting their eyes. And so here their not being able to see, for want of light (the obscurity of those Parables in which God spoke to them,) was a punishment of their winking, and not being willing to see.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Brought forth] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in an unusual sense, and signifies the ripeness of the fruit, that which Lu. 8. 14. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring to perfection, for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be entire, perfect, complete, is by the Septuagint rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 38. 13. because when fruit is ripe, it doth, as it were, deliver itself to the gatherer.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. Storm of wind] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined by Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tempest of wind with rain.    

CHAP. V.  
1. AND they came over unto the other side of the sea, into the [country of the Gadarens.]  
Paraphrase 1. the coast where Gadara, Mat. 8. 28. and Gergesa lie together, See ch. 8. 10.  
2. And when he was come out of the ship, immediately there met him out of the tombs [note a a man with an unclean spirit,]  
Paraphrase 2. two men Matth. 8. 28. which were in a frenzy possessed with devils, in a raving lunatic manner of unruliness.  
3. Who] had his dwelling among the tombs, and no man could bind him, no not with chains,  
Paraphrase 3. And one of them here mentioned (as the other also in S. Matthew.)  
4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces, neither could any man tame him,  
5. And always night and day he was in the mountains, and in the tombs, crying, and cutting himself with stones.  
6. But when he saw Jesus afar off, he ran and worshipped him.  
7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou note b torment me not.]  
Paraphrase 7. And the devil that possessed him made use of the man's voice, to cry aloud to Jesus, and say, Let me alone, thou eternal Son of the supreme God, I beseech thee earnestly for God's sake, who hath permitted me thus to possess and wound this man, not presently to throw me into my chains.  
8. (For he said unto him, Come out of the man, thou unclean spirit.)  
9 And he asked him, What is thy name? [and he answered, saying, My name is Legion, for we are many.]  
Paraphrase 9 and the devils that possessed him answered Jesus, saying 'Tis not any peculiar name that is compatible to us, unless that of a Legion, or regiment of six thousand soldiers among the Romans, there be so many of us in this man.  
10. And he besought him much that he would not send them away out of the country.]  
Paraphrase 10. And the devil was very importunate in his request, that if he were forced to go out of that man, he might yet stay in those parts, and get some other habitation.  
11. Now there were nigh unto the mountains a great herd of swine feeding,  
12. And all the devils besought him saying, [Send us into the swine, that we may enter into them.]  
Paraphrase 12. Permit us to enter into the swine, Mat. 8. 31.  
13. And forthwith Jesus gave them leave,] And the unclean spirits went out, and entered into the swine, and the herd ran violently down a steep place into the sea (they were about two thousand) and were choked in the sea.  
Paraphrase 13. And although this was foreseen by Christ to be the certain drowning of the swine, and though he seldom wrought any destructive miracle, yet that the people might see the virulency of these devils, if not restrained by him, and so the mercy done to those that were possessed, and likewise the mercy now approaching to their country by the coming of Christ, if they will accept of it, and withal to try whether their love to their swine was greater, then that to their own souls, he permitted the devils to go into the swine, that is, forbade them not, did not violently restrain them.  
14. And they that fed the swine fled, and told it in the city, and in the country. And [they] went out to see what it was that was done.  
Paraphrase 14. the inhabitants of the city and the whole country.  
15. And they come to Jesus, and see him that was possessed with the devil and had the Legion sitting, and clothed, and 
† sober, or, in temper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his right mind, [and they were afraid.]  
Paraphrase 15. And that sight wrought an awe & a reverence in them, an acknowledgement of the Power of Christ that had done it.  
16. And they that saw it, told them how it befell to him that was possessed with the devil, and also concerning the swine.  
Paraphrase 16. and they that had been present all the time, gave them the whole relation, the mercy to the poor man, and the drowning of the swine.  
17. And they began to pray him] to depart out of their coasts.  
Paraphrase 17. And when they heard the one with the other, their love of the world prevailed so far above their care of that which was so much, more precious, that they earnestly besought him.  
18. And when he was come into the ship, he that had been possessed with the devil, prayed him, that he might be with him.  
19 Howbeit Jesus suffered him not, but said unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.  
20. And he departed, and began to publish in Decapolis, how great things Jesus had done for him: and all men did marvel.  
21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea.  
22. And behold, there cometh note c one of the rulers of the synagogue, Jairus by name, and when he saw him he fell at his feet,  
23. And besought him greatly, saying, My little daughter lieth at the point of death. I pray thee come and lay thine hands on her, that she may be healed, [and she shall live.]  
Paraphrase 23. and I am confident she will recover.  
24. And Jesus went with him, and much people followed him, and thronged him.  
25. And a certain woman which had an issue of blood twelve years,  
26. And had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,  
27. When she had heard of Jesus, came in the press behind, and touched his garment,  
28. For she said, If I may touch but his clothes I shall be whole.]  
Paraphrase 28. Being thus confidently persuaded in her mind that the least touch of his clothes would cure her.  
29. And straightway the note d [fountain] of her blood was dried up, and she felt in her body that she was healed of that 
* disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  plague.  
Paraphrase 29. Flux.  
30. And Jesus immediately knowing in himself, [that virtue had gone out of him] turned him about in the press, and said, Who touched my clothes?  
Paraphrase 30. Some cure had been wrought by touching him,  
31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?  
32. And he looked round about to see her, that had done this thing.  
33. But the woman [fearing, and trembling, knowing what was done in her] came and fell down before him, and told him all the truth.  
Paraphrase 33. Being by what had been wrought in her assured of his divine power, and so strucken into a great awe and reverence towards him,  
34. And he said unto her, Daughter, thy faith hath made thee whole, go in peace, and be whole 
† from thy disease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of thy plague.  
35. While he yet spoke, there came from the ruler of the Synagogues house certain which said, Thy daughter is dead; why troublest thou the master any further?  
36. Assoon as Jesus heard the word that was spoken, he saith unto the ruler of the Synagogue, Be not afraid, only believe.  
37. And he suffered no man 
† follow with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to follow him,] save Peter, and James, and John the brother of James.  
Paraphrase 37. And the father and the mother Lu. 8. 51. leading him the way, he permitted none of his own company to go into the house along with him,  
38. And he cometh to the house of the ruler of the Synagogue, and seeth [the tumult, 
* or, of them that; for the Ancient Gr. and Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and them that wept and wailed greatly.]  
Paraphrase 38. See Mat. 9 23.  
39 And when he was come in he saith unto them, Why make ye this ado, and weep? the damosel is not dead but sleepeth.  
40. And they laughed him to scorn: but when he had put them all out, he taketh the father and the mother of the damosel, and [them that were with him] and entereth in where the damosel was lying.  
Paraphrase 40. Peter; and James and John v. 37.  
41. And he took the damosel by the hand, and said unto her, Talitha cumi, which is being interpreted, damosel (I say unto thee) arise.  
42. And straightway the damosel arose and walked, for she was of the age of twelve years, and they were astonished with a great astonishment.  
43. And he charged them straight that no man should know it] and commanded that something should be given her to eat.  
Paraphrase 43. See Mat. ●. note b.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. A man etc.] What is here affirmed of a man in the Singular number, is Mat. 8. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two daemoniackes, so in like manner where c. 10. 46. there is mention but of one blind man, Bartimaeus, in Matthew ch. 20. 30. there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two blind men, which difference hath nothing of weight in it, because Matthew which names two, saying the truth, the other which names but one, yet not denying that there were more must necessarily say true also, and it being not pretended, that each of the Evangelists doth relate all that was done by Christ, but positively affirmed by John, c. 21. 35. that all that was done, was not by any of them related, there is consequently nothing strange in this of S. Mark, which in either place omits the mention of one of them. So when Matthew mentions the bringing the ass and the colt, both c. 21. 7. S. Mark only mentions the foal, c. 11. 7. Of the same pitch it is (viz. matter of very light importance, far from a real exception against the authority of this Gospel) that the order of things related it not always the same in him and S. Matthew. As when the cure of the Paralytic is mentioned by Mark in the second ch. and the drowning of the swine not till the fifth, Matthew mentions this before the former. And whereas the cure of the withered hand is in Mark c. 3. and not mentioned in Matthew till c. 12. in Matthew it falls out to be subsequent to many relations, to which Mark makes it antecedent. So the cure of Peter's mother-in-law is by Mark set before that of the Leper, and by Matthew after, so the casting the brokers out of the Temple is set down by Matthew, c. 21. 12. before the cursing of the figtree, v. 19 whereas S. Mark c. 11. 13. sets down the story of the figtree, and the casting out of the brokers, after, v. 15. And perhaps other examples of the like may be found by those, which shall more diligently compare them, But all these and (if there were) many more nothing derogating from the fidelity of the writers, who undertaking to make some relations of what was done by Christ, do no where undertake or oblige themselves to observe the order, wherein every thing succeeded, that being generally extrinsecall, and of no importance to the relations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Torment me not] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations is taken for coercing or imprisoning, hath been said, Note on Mat. 8. e. and so Mat. 18. 34. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies jailers. And so here when the Devil desires, and adjures Christ, that he should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies sending him to his prison, to his chains, Judas 6. and 2 Pet. 2. 4. for so in S. Luke's relation of it, Lu. 8. 31. they besought him that he would not command them to go out into the deep, that is, that he would not send them to hell, (see Note on Lu. 8. d.) their place of punishment, and restraint, where they were (in stead of going up and down Job 1. 7.) to be kept close and tormented also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter 2 Pet. 2. 4. kept in custody to be punished. And accordingly S. Matthew reads, Art thou come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat 8. 28. to send us to prison before the time of our going thither, signifying this to be a more tolerable state that now they were in, less of restraint, and misery, then, when time should come, they were to expect.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. One of the Rulers of the Synagogue] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 8. 41. the chief or ruler of the Synagogue, will the better appear, if we first consider, what here we find, that there were more than one of them, and therefore Jairus is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of these chief or rulers; and that not only in divers, but in the same Synagogue, Act. 13. 15. For 
* See note on Mat. 9 g.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the lesser consistory, or that of any particular city (as that is opposite to the great Sanhedrim at Jerusalem) the judgement of twenty three, who were now able to punish offences not capital, to scourge, etc. which is therefore called scourging in their synagogues. And although among the Rulers thereof there was generally one chief in learning, and proportionably in authority, who both here in the Gospel, and in the life of Alexander Severus, and in the Constitutions of the Emperors is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or princeps synagogae, the head or chief, who imposed hands on all those which were elected or admitted into the consistory, yet because the rest had power of Judicature there, with and under him, therefore not only he but the rest also, are all contained under this common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rulers of the Synagogue, both here, and Acts 13. 15. A difference there is between the rulers of the Synagogues, and those that are called the rulers of the people, but no more than this, The former are those in particular cities, but the latter those of the Sanhedrim in Jerusalem. Both of them are in other places called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Mat. 9 18, 23. Lu. 18. 18. speaking of those in particular cities, and in other places, when the Context belongs to Jerusalem, as Lu. 23. 13, 35. Joh. 7. 26, 48. 'tis clear that the rulers called so simply, must be those of the great Sanhedrim. For the former of these it is to be observed, what Maimonides tells us, that there were two kinds of meetings in particular cities among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, domus congregationum, the houses of assemblies, where they did meet to pray and hear the Law every Sabbath, as they did at the Templ●●● Jerusalem, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, houses of informa●● 〈◊〉 exposition of the law. These were either more private, where any Doctor entertained Scholars, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such was the School of Tyrannus, Act. 19 8. (And of this sort 'tis said there were above 400. in Jerusalem, and many in Israel in all places) Or else more public, where their consistories sat to resolve differences of the Law in particular cities. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Sanhedrim which was in Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is known to consist of 72. and was made up of chief Priests. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Elders of the people, and Scribes. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief priests, perhaps the heads of the 24. Courses, 1 Chron. 24. (see Note on Acts 4. 2.) 2ly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The elders or heads of the families, chief men among their tribes, who were farther chosen, and by imposition of hands received into the Sanhedrim, and so made Judges there, and these are called the Elders of the people, Mat. 21. 23. 26. 3, 47. and of Israel Acts 4. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then thirdly, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes, those were they that had been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 7. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the books, or writings, of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 15. the holy writings or Scriptures, and instructed in the meaning of them, those that had been sons of the Prophets, that is, brought up in their schools, but having not obtained the Spirit, or mission of Prophets at God's hands, were sometimes thought fit to be chosen into the Sanhedrim. These I say, are called Scribes, and wisemen, and accordingly the Jews have an ancient saying, that After the age of the Prophets (that is, when the Spirit of prophecy was no more given) succeed the age of the Scribes. Though of these some did only keep school, and teach the Law, and then are styled simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes, whereas the others that were taken into the great Sanhedrim, are called Scribes of the people, Mat. 2. 4. and so Jud. 5 10. where the Hebrew hath, the Governors, the Chaldee Paraphrase hath, the Scribes of Israel. By this appears the difference of these words so frequent in the Gospels, Rulers, and Rulers of the people, and of the Synagogue, Elders, and Scribes, and, Scribes of Israel, and, of the people, which being here put together all in this place, may be useful for the illustrating many places of Scripture.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Fountain] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, properly a fountain, or spring of water, and Metaphorically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prostuvium or flux; for a fountain we have it, Zach. 13. 1. where the Septuagint, that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place, read, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fountain. For the Flux, such as after childbirth, 'tis used Leu. 12. 7. where yet the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain, accordingly here S. Mark useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas S. Luke reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flowing of blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a sore disease, which she had for twelve years' space. Agreeable hereunto it is, that artificial issues made in any part of the body are by Physicians called fountinels, or little fountains.    

CHAP. VI  
1. AND he went out from thence, and came into his own country,] and his disciples followed him.  
Paraphrase 1. Mat. 13. 14.  
2. And when the sabbath day was come, he began to teach in the synagogue, and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that 
* also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even such mighty works are wrought by his hands?]  
Paraphrase 2. he went into their synagogue, and there expounded the Old Testament to them, to their great amazement, whereupon they questioned among themselves, how he should be able to do this, who gave him this wisdom, and withal this power of miracles, saying,  
3. Is not this the carpenter? the son of Mary, the brother of James and Joses, and of Judah and Simon? and are not his sisters here with us? and they were offended at him.]  
Paraphrase 3. Is not this man the son of Joseph the carpenter, brought up in the same trade with him? is not Mary his mother, and James etc. his near kinsmen? and do not his near kinswomen live among us? and thus upon the consideration of his mean, and known beginnings, they were discouraged from following, and so forsook him.  
4. And Jesus said unto them, [a prophet is not 
† despised any where but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without honour, but in his own country, and among his own kin, and in his own house.]  
Paraphrase 4 A prophet is not so subject to be despised and set at nought any where, as among them that are nearest to him, that think they know his beginnings, etc.  
5. And he could there do no mighty work, save that he laid his hands upon a few sick folk and healed them.]  
Paraphrase 5. And accordingly there was such a general unbeleif, and undervaluing him there in his own country, that he had no fit opportunity there, to show his power in working miracles, Only a few sick people, that had faith to be healed, came and besought him, and those by his bare laying his hands on them, were healed presently, see Lu. 4. 23.  
6. And he marvailed because of their unbeleif: and he went round about the villages teaching.  
7. And he calleth unto him the twelve, and began to send them forth by two and two, and gave them power [over unclean spirits.]  
Paraphrase 7. to cast the devils out of those, that were possessed by them.  
8. And he commanded them that they should take nothing for their journey, save a staff only, no scrip, no bread no money in their purse,]  
Paraphrase 8. See note on Mar. 10. e.  
9 But be shod with sandals, and not put on two coats.  
10. And he said unto them, [
* where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In what place soever ye enter into an house, there abide, till ye depart from that place.]  
Paraphrase 10. whensoever ye come into a town, or city, the first house ye enter into, let it be the place of your abode, while you stay in that city.  
11. And whosoever shall not receive you, nor hear you, 
† depart thence and shake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when you depart thence, shake off the dust under your feet [for a testimony against them:] Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgement, then for that city.  
Paraphrase 11. as a significative ceremony what a crying sin this is, and what a punishment will attend it (Mat. 10. 14.) and that they may know that a prophet hath been among them 〈◊〉 33. 33. that 'tis the message of God which they have rejected.  
12. And they went out and [preached that men should repent.]  
Paraphrase 12. preached or proclaimed, in the same words, that John Baptist, and Christ had done before them, saying, Repent, for the kingdom of God is at hand, Mat. 10. 7.  
13. And they cast out many devils, and anointed with oil many that were sick, and healed them.]  
Paraphrase 13. And they cast devils out of many that were possessed by them, and using no other means, but only that of unction (and laying on their hands ch. 16. 18.) they cured many sick persons.  
14. And king Herod heard of him, (for his name was spread abroad,) and he said that John Baptist was risen from the dead, and [therefore mighty works do show forth themselves in him.]  
Paraphrase 14. Now he is risen, the same power that raiseth him, worketh also miraculously in him.  
15. Others said that it is Elias, and others said that it is [a prophet, or as one of the prophets.]  
Paraphrase 15. one of the old prophets raised from the dead, or else such an one as they were of old, now newly raised up.  
16. But when Herod heard thereof, [he said,] It is John whom I beheaded, he is risen from the dead.  
Paraphrase 16. The conscience of what he had done to John Baptist, made him fear, and say,  
17. 
* For that Herod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For Herod himself had sent forth, and laid hold upon John, and bound him in prison [for Herodias sake his brother Philip's wife, for he had married her.]  
Paraphrase 17. on occasion of Herodias, whom Herod had married, though she were his own brother's wife.  
18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife.]  
Paraphrase 18. Whereupon John dea●● freely and plainly with him, and told him that it was utterly unlawful for him to live with her.  
19 Therefore Herodias 
* was angry with him  note a had a quarrel against him, and would have killed him, but she could not.]  
Paraphrase 19 Herodias therefore being touch● with this, designed him a mischief, and would have removed him out of the way by some death or other, but could not any way compass it.  
20. For Herod feared John, knowing that he was a just man, and an holy, note b and 
* kept him or looked to him.  observed him, and when he heard him, he did many things, and heard him gladly.]  
Paraphrase 20. For Herod because of his authority with the people, on whom John had wrought very much (saith Josephus) was afraid to meddle with him, Mat. 14. 5. and besides knew him to be a just and holy man, which extorted respect from him, and accordingly he had care to keep him 〈◊〉, and moreover heard him oft, and in obedience to him did reform many things, and indeed took a delight to hear him, but this one particular of Herodias stuck so close to him, that John's reproofs could not prevail to make him part with her.  
21. And when note c a 
* festival day 〈◊〉, when Herod on the anniversary of his birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and 
† principal men, ●ee note on Joh. 1. c.  chief estates of Galilee.  
22. And when the daughter of the said Herodias came in, and danced, and pleased Herod, and them that 
* were at meat with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat with him, the king said [unto the damosel,] Ask of me whatsoever thou wilt, and I will give it thee.  
Paraphrase 22. to Herodias' daughter.  
23. And he swore unto her, Whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdom.  
24. And she went forth and said unto her mother, What shall I ask? And she said, The head of John the Baptist.  
25. And she came in straightway with haste unto the king, and asked, saying, 
* I desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Col. 2. g.  I will that thou give me by and by the head of John the Baptist in a charger.  
26. And the king was exceeding sorry, yet for his oaths sake, and for their sakes which sat with him, he would not reject her.]  
Paraphrase 26. And Herod the king was exceeding sorrowful and much troubled, not only that he should be obliged to shed blood upon his birth day (see note on Mat. 14. b.) but especially as having a reverence and kindness to John, v. 20. and also fearing the inconvenience that might come of it by reason of the authority which John had with the people, Mat. 14. and yet because he had sworn so publicly before those that were at the feast with him, that they might not discern either imprudence, or inconstancy in him, imprudence in promising, or inconstancy in not performing, he granted her request.  
27. And immediately the king sent 
* a soldier of his guard  an note d executioner, and commanded his head to be brought, and he went and beheaded him in the prison,  
28. And brought his head in a charger, and gave it to the damosel, and the damosel gave it to her mother.  
29. And when [his disciples] heard of it, they came and took up his corpse, and laid it in a tomb,  
Paraphrase 29. John's disciples.  
30. And the Apostles gathered themselves together unto Jesus, and [told him all things both what they had done, and what they had taught.]  
Paraphrase 30. gave him an account of their preaching and miracles, and of the success of both of them.  
31. And he said unto them, Come ye [your self apart] into a desert place, and rest a while, For there were many coming and going, and they had no leisure so much as to eat.  
Paraphrase 31. alone and no body else with you.  
32. And they departed into a desert place by ship privately.  
33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent [them,] and came together unto him.  
Paraphrase 33. the disciples,  
34. And Jesus when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd, and he began to teach them many things.  
Paraphrase 34. See Mat. 9 36.  
35. 
† And much time being now past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And when the day was now far spent,] the disciples came unto him, saying, This is a desert place, and 
* 'tis already a long while, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now the time is far passed.  
Paraphrase 35. And when it began to be late toward the evening, See note Mat. 14. d.  
36. Send them away that they may go into the country round about, and into the villages, and buy themselves bread, for they have nothing to eat.  
37. He answered and said unto them, Give ye them to 〈◊〉 And they say unto him, Shall we go, and buy two hundred pennyworth of bread, and give them to eat?  
38. He saith unto them, How many loaves have ye? go and see: and when they knew, they say, Five, and two fishes.  
39 And he commanded them to make all sit down note e by companies upon the green grass.  
40. And they 
* lay down bed by bed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat down in ranks] by hundreds and by fifties.  
Paraphrase 40. And they lay down in several companies or divisions on the ground, after the manner that they used on beds whereon they were wont to eat, See note on Mat. 8. g.  
41. And when he had taken the five loaves and two fishes, he looked up to heaven, and blessed, and broke the loaves, and gave them to his disciples to set before them, and the two fishes divided he among them all.  
42. And they did all eat, and were filled.  
43. And they took up twelve baskets full [of the fragment and of the fishes.]  
Paraphrase 43. of the broken pieces of bread, and of the remainder of the fishes.  
44. And they that did eat of the loaves] were about five thousand men.  
Paraphrase 44. And they that were entertained and supped on these few loaves and fishes,  
45. And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.  
46. And when he had sent them away, he departed into a mountain to pray.  
47. And [when the even was come] the ship was in the midst of the sea, and he alone on the land.  
Paraphrase 47. in the night, see Note on Mat. 14. d.  
48. And he saw them toiling in rowing, (for the wind was contrary unto them) and [about the fourth watch of the night he cometh unto them walking upon the sea, and would have passed by them.]  
Paraphrase 48. toward morning he came walking on the sea, and appeared to design not to come to them, but to pass by them, farther that way.  
49. But when they saw him walking upon the sea, they supposed it had been 
* an apparition, or, phantasm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a spirit, and cried out.  
50. (For they all saw him and were troubled) and immediately he talked with them, and said unto them, Be of good cheer, it is I, be not afraid.  
51. And he went up unto them into the ship, and the wind ceased, and they were sore amazed in themselves, beyond measure, and wondered:  
52. For [they considered not the miracle of the loaves, for their heart was hardened.]  
Paraphrase 52. they had not so laid to heart the miracle of the loaves, as to believe him able to do such a miracle as this (that of multiplying the loaves, etc. being as truly an act of divine power as this of walking upon the sea) which was a great stupidity and dulness in them.  
53. And when they had passed over, they came into the land of Genesareth, and drew to the shore.  
54. And when they were come out of the ship straightway [
† or, the men of that place k●. for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so others also.  they knew him,]  
Paraphrase 54. those of the country took knowledge of him.  
55. And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.  
56. And whithersoever he entered into 
* towns, or cities, or regions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  villages, or cities, or [note f country,] they laid the sick in the streets, and besought him, that they might touch if it were but the border of his garment, and as many as touched, were made whole.  
Paraphrase 56. the villages in the country-regions without the cities.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Had a quarrel] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here (as also Luke 11. 53.) is to be rendered, was angry with him, will be best understood by the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered by it in the Old Testament, That signifies to bate, to hinder, or to set one's self against another, to be an adversary, and is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being angry, as of Esau against Jacob Gen. 27. 41. and Psal. 54. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing injuries in mind, designing revenge, Gen. 50. 15. and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense, Gen. 49. 23. Accordingly Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were wroth, or angry, and both he, and Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he bears the injury in mind, sets him against, or is angry: So Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have somewhat against any one.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Observed him] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is a matter of some Question. That which seems most probable is, that it signifies, as the literal notation imports, and as the Vulgars' custodiebat expresseth, kept him guarded, and so secured and preserved him. For though he were imprisoned by him before, yet it is clear, that he suffered him not to be hurt by any; and accordingly Herodias, though she bore him a grudge, and would have killed him, yet she could not, v. 19 And the reason is rendered in this verse, for he bore such a reverence to him for his justice and piety. that he preserved, and guarded and kept him safe from her malice.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. A convenient day] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a festival day, a day of vacancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew, a good day, that is, a solemn festival, a day of rest from labour, set apart for festivity, from whence hath the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a day of vacancy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 'tis here used v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had not leisure to cat, and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (perhaps it should be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) to be vacant, and such, it is clear, was this, Herod's birth day, whereon he made a supper for his Lords, etc. and whereon there was a dancing, ver. 22.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Executioner] Spiculator in the stories of the Roman Emperors signifies a soldier of the guard, and agreeably, when we read (in the stories of Pharaoh and Nabuchadnezzar) the captain of the guard, the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum. So the captains of fifties, 1 Kings 9 11, 13. were captains of the King's guards, which being (by the custom of Jews, Egyptians, Chaldeans, and Romans) executioners of those whom the King condemned to death, it is here therefore appointed to one of these to go, and behead the Baptist, which accordingly is done.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 By companies] Of the manner of accubitus, or lying at meat we have formerly spoken, and so of the custom of eating in gardens, and lying on beds, or areolae, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them (see Note on Mat. 8. g.) All that will be needful here to add, is the observing of the phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the two former clearly taken from the Hebrews, who want phrases of distribution, and use doubling of words in their stead. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. two two, (like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man man) that is, man by man, one by one (in imitation of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8. 9) And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the very form used by Physicians in their Recipes, to note the several proportions of each ingredient, as here the number of the guests, which were ranked or marshaled together by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Master of the feast, Joh. 2. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus, (for which we read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius) hath the care of preparing and ordering the feast and guests, and so ranks them here, an hundred in one rank, fifty in another. Another phrase like unto this we have Lu. 9 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make them lie down fifty in a bed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 46. Country] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally and primarily signifies a field, signifieth also the region or country about, all beside the city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the region without the city, saith Phavorinus, and so the Latin, ager, is usually taken.    

CHAP. VII.  
1. THen came together unto him the Pharisees, and certain of the Scribes, which came from Jerusalem.  
2. And when they saw some of his disciples [eat bread with note a defiled (that is to say, with unwashen) hands,] they found fault.  
Paraphrase 2. take their dinner, their meat without using the ce●●●mony of wathing their hands before it,  
3. For the Pharisees and all the Jews, except they wash their 
* arms  hands note a 
† arms to the wrist  oft, eat not, holding the tradition of the Elders.]  
Paraphrase 3. do not e'er any meat, and this in obedience to an ordinance made by their Praedecessors, not recorded in the Scripture of the old testament.  
4. And when they come from the note b 
* hall of judgement.  market, except they note c wash, they eat not: many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels, and 
† beds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tables.]  
Paraphrase 4. And when they come from the market or hall of judgement, or any the like mixed assemblies, they wash their hands solemnly, (for fear they may have been defiled there) before they eat. And in their matter of washing, many other ordinances there are, which they think themselves bound to observe, as laws divine, as the washing of cups to drink in, of pots containing somewhat above a pint, of brazen vessels (when carthen vessels, if defiled, were to be broken) and also of beds, on which they did eat then, as now on tables.  
5. Then the Pharisees and Scribes asked him, Why [walk not thy disciples according to the tradition of the Elders, but] eat bread with unwashen hands?  
Paraphrase 5. observe not thy disciples the ordinances of our progenitors, which forbid to  
6. He answered and said unto them [Well hath Isaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.  
7. Howbeit in vain do they worship me, teaching for doctrines the 
* injunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  traditions of men.  
8. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, and many other such like things ye do.]  
Paraphrase 6, 7, 8. you are the very sort of hypocrites of which Isaiah prophesied c. 30. 13. men that profess great strictness in performances toward God, and practise in some external things more than God commands them, and impose these upon others as the commands of God, when they are only humane ordinances: As for the inward purity of heart and actions, to which all God's laws of washings, etc. all the ceremonial law of legal uncleannesses did refer, being but the shadow to portray the true substantial purity of the heart, and soul, the fountain of actions, they take no care of them, transgress against this substantial part of religion in the foulest manner, and spend all their time in these external superfluities, washing of pots, etc. the ordinances of their Rabbins only.  
9 And he said unto them, 
† you do fairly diannul, or abolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Full well ye reject the commandment of God, that ye may keep your own tradition.]  
Paraphrase 9 And he said unto them, Is not this fair worship and serving of God, to reject all the prime commands of God, the most considerable parts of religion, and act directly contrary to them, and satisfy and content yourselves with some external performances, which are not at all commanded by God, but only by yourselves or your Rabbins?  
10. For Moses said, Honour thy father and thy mother, and, whoso 
* revileth, or speaketh ill of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  curseth father or mother, let him die the death.  
Paraphrase 10. Exed. 20. 12. and Exo. 21. 17. see Note on Mar. 15. b.  
11. But ye say [If a man shall say to his father or mother, It is Corban that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free.]  
Paraphrase 11. If when a man's parents want any thing which the son hath, (and so is bound by nature and the fifth commandment to give it them) he can tell them that he hath taken an oath, to relieve them, he shall be free from the obligation of the fifth commandment. See Note on Mat. 15. c.  
12. And ye suffer him no more to do aught for his father or mother.  
13. Making the word of God of none e●●ect through your tradition, which ye have delivered,] and many such like things do ye.  
Paraphrase 13. And so by this invention of yours, ye free a man from any obligation of honouring or succouring his parents when he hath no mind to it.  
14. And when he had called all the people unto him, he said unto them, Harken unto me every one of you, and understand,  
15. There is nothing from without a man that entering into him can defile him, but things which come out of him those are they which defile a man.]  
Paraphrase 15. As for your question v. 5. about washing, know this, that the true and real pollutions, which God would have all men to avoid, are not those which come from the meats and drinks, and such external things, but those of wicked thoughts and words and actions, those are the great defilements principally aimed at in the legal prohibitions, and forbidden by them.  
16. If any man hath ears to hear, let him hear.]  
Paraphrase 16. Take notice of what I say, though it be contrary to the rules of purity, as they are understood and practised by you, for this is a Reformation, that I am sent to work in your law.  
17. And when he was entered into the house from the people, his disciples asked him concerning the parable.  
18. And he saith unto them, Are ye so without understanding also? Do ye not perceive that [whatsoever thing from without] entereth into a man, it cannot defile him?  
Paraphrase 18. meats, drinks, etc. whatsoever  
19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats.]  
Paraphrase 19 Because his heart, or soul being the principal part of him, and that which alone is capable of defilement, all sin being an act of his will and choice, the meats which we take in, enter only into the stomach and belly, not into the heart, and being taken in, if there be any polluted part in them, that is voided and carried out in the draught, and by the purging out those dregs, all meats are made clean and nutritive.  
20. And he said, That which cometh out of the man, that defileth a man.]  
Paraphrase 20. But as in the law of Moses it is observable that the excrements and whatsoever (almost) comes out of a man, polluted all it touched, Deut. 23. 13.  
21. For from within, out of the heart of men proceed evil 
* mach nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  thoughts, adulteries, fornications, murders,  
22. Thefts, 
‖ immoderate desires, wickednesses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  covetousness, wickedness, deceit, lasciviousness, an evil eye, 
† calumny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blasphemy, pride, note d foolishness.]  
Paraphrase 21, 22. So thereby is signified, that all defilements of the man are those that come from within him, having their beginning from men's wicked will and choice, such are evil machinations, or conspracies, (see Note on Mat. 15. e.) adulteries, fornications, homicides, thefts, inordinate lusts (see Note on Rom. 1. h.) villainies, cheating, effeminacy, envy, and covetousness, calumniating, haughtiness, or despising of others, foolish vainglorious boasting.  
23. All these evil things come from within and defile the man.]  
Paraphrase 23. These vile things are they that are truly said to come out of the man, that is, out of his soul, betraying themselves by actions, and leaving a stain and blemish upon it.  
24. And from thence he arose and went [into the borders of] Tyre and Sidon, and entered into an house, and would have no man know it; but could not be hid.  
Paraphrase 24. to the utmost parts of Palestine, which border upon  
25. For a certain woman whose young daughter had an unclean spirit, heard of him, and came and fell at his feet.  
26. (The woman was [a Greek, a Syrophenician by 
* extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nation]) and she besought him that he would cast forth the devil out of her daughter.  
Paraphrase 26. not of the Jewish profession, but by religion an heathen, born near the sea shore called Phenicia and Canaan, See Note on Mat. 15.  
27. But Jesus said unto her, [Let the children first be filled: for it is not meet to take the children's bread, and cast it to the dogs.]  
Paraphrase 27. I am first to exercise my office, to distribute my miracles of mercy among the Jews, which have always had a nearer relation to God, than any other nation, and all other nations looked on by them, as vile and profane, not to be conversed with, They are first to be taken care for, and when they have their fill, than the fullness of God's mercy may everflow to the Gentiles.  
28. And she answered and said unto him, [Yes Lord, yet the dogs under the table eat of the children's crumbs.]  
Paraphrase 28. Though it be so, Sir, yet that which may be had by another poor creature without prejudice to the Jews, is all that I beg of thee, and such proportions are allowed even to dogs, when the children have the full meal.  
29. And he said unto her, For this saying] go thy way, the devil is gone out of thy daughter.  
Paraphrase 29. And he said, The faith expressed by this answer of thine is such, Mat. 15. 28. and so much beyond ordinary, that it shall not go unrewarded, and therefore  
30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.  
31. And again departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.  
32. And they bring unto him one that was deaf, and 
† dumb, or that could hardly speak, tongue-tied  had note e an impediment in his speech, and they beseech him to [put his hand upon him.]  
Paraphrase 32. bless him, and so cure him.  
33. And he took him aside from the multitude, and put his fingers into his ears, and [he spit and touched his tongue.]  
Paraphrase 33. touched his tongue with a little spittle on his finger, and nothing else.  
34. And looking up to heaven he 
* groaned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sighed, and said unto him, Ephphata, that is, [Be opened.]  
Paraphrase 34. All impediments be removed, thy hearing and speaking come to thee.  
35. And straightway his ears were opened, and the string of his tongue loosed, and he spoke plain.  
36. And he charged them that they should tell no man, but the more he charged them, so much the more a great deal they published it.  
37. And were 
* more than above measure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beyond measure astonished ●aying, He hath done all thigns well, he maketh both the deaf to hear, and the dumb to speak.  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Defiled] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, polluted and common, and is no more to be rendered common, when the sense is for unclean, than it should be rendered unclean when the sense is for common. From this first notion of the word for polluted, is the Latin word coenum, a sink or mire, and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into the old Latin, quino, from whence inquino to pollute is now in use, which notes this notion of it for polluted to be an ancient and primitive, not any Metaphorical secondary notion of it: In this notion it is used for any thing that is forbidden by the Ceremonial laws of the Jewish worship, as being opposite to clean or lawful; Thus meat which is by that law forbidden, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted, 1 Mac. 1. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swine's flesh, and forbidden, polluted or unclean cattle, and so v. 65. Thus Acts 10. 14. and 11. 8. and Rom. 14. 14. Heb. 10. 29. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to defile, Mat. 15. 11. and in several other places. So say the Grammarians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abominable, or unclean, that is, such as in the reputation, and by the prohibition of the law, are made such. Thus when not by strict law of Moses, but (which among the Pharisees was all one) by the tradition of their Elders, or injunctions of the Rabbins among them, they were to wash, whensoever they eat any meat, hands unwashed at such a time, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, polluted hands, that is, guilty of the breach of those laws, which in their opinion required this constant washing before meat. So Maimonides on 
* Tr. Ch●gigah, c. ●1. §. 5.  Misnaioth. Dicimus non licere homini panen edere, antequam manus laverit: We say a man must not eat bread before he wash his hands. And lib. Yad. 
* c. 6. sect. 1.  tract. Berachoth, Quicunque comederit panem, super quem dicitur benedictio Hammo●si, Benedictus qui producit panem, opus est ut lavet manus antè & post, Whosoever eats the bread, over which they recite the benediction Hammotsi, Blessed be he that produceth bread, he must w●sh his hands before and after. By this is noted, not all kind of eating, for say the Rabbins, Super illud quod non vocatur propriè panis, over that which is not properly called bread, as cakes made of honey and sugar and Armonds, etc.) they recite nor the benediction Hammotsi. And therefore 'tis not simply eating here, but eating bread, v. 2, and 5. To this custom refers that of Joh. 2. 6. where the vessels of water, which were there at the feast, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Jews custom of washing always before meat, that is, stood there for that use, or purpose. Now for the manner of washing, what it was, is here described v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they wash their hands to the wrist, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the hand up to the wrist, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and is indeed but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the critical notion of it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Homer and Hypocrates and other authors for the whole arm, (of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Anatomists use out of Hesiod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the extreme part of it, in Hypocrates, is the hand peculiarly) and so it seems to be taken, 1 Mac. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry the arm, (not hand) with the shoulder to the city, just as in Homer he that struck one on the 
* vid-Septal. in Arist, problem p. 127.  shoulder with his sword, is said to have cut off his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, his arm doubtless. Agreeably to this notion the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Agones signifies to cuff at the arms end, as we call it, and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the five exercises in the Olympic games. Which makes it clear, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the hand with the wrist (which Theophylact with less exactness renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up to the elbow) for so 'tis the manner of the Jews to wash with their hands held up, that the water may come down so far, to such a part of the wrist, which they call the elevation of their hands, and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly to wash with this elevation, this rite or ceremony usual in their washings, and to wash thus far. So Maimonides, Yad. tr. * Berachoth, where he asks the question, Quousque pertingat manuum lotio, how far the washing of the hands reacheth, and answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad Perek. by Perek understanding that joint, which sets on the arm to the hand. So Joseph Ben Levi, and R. Alphes, that to wash the hands according to the rite of the Sanctuary, it must be ad eam compaginem, quae ad finem manus est, to that joint, which is at the end of the hand, that is, to the wrist. So R. Solomo Bar Nathan, before eating bread properly so called, requires washing of the hands up to the wrists. See Mr. Po. Miscell. p. 367, etc. Of this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a clear example in Palladius Lausiac. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where Salvia seeing Jubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take a laver and wash his hands and his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) tells him, that she was now sixty years old, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that for receiving the Communion, neither her face, nor feet, nor any other part had ever touched water, where though the interpreter Gentianus Hervetus render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmis, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremis manibus, yet the matter is clear, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the hands and wrists together, and, applied to the feet also, the feet and ankles, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands only, which, as was said, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the extreme parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that signifies arms.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Market] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any promiscuous or popular assembly, These (setting aside the sacred assemblies, which are otherwise expressed) are principally of two sorts, either 1. to buy and sell, or 2dly, to resort for justice, and the word here used commonly signifies both, or either of these, 1. a fair or market, 2dly, a place of judicature, an hall or court of judgement. From the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy, most ordinarily used in that sense, and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Hesychius, but yet withal signifies to that other sense, and is by him rendered not only in common to both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to spend one's time in foro, but in particular, respecting these courts of justice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where that of consulting and debating or pleading, belongs to the Courts not Markets; From this latter notion of the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving of justice, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hesychius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a court day (see Note on Acts 19 l.) And so 'tis probable that Acts 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the officers of their courts, sergeants, etc. and the Jews taking to them some of the wickedest of those, and so raising a tumult, will be parallel to our calling a Constable, and raising the town, which by malicious men, by the help of wicked officers, may be against Apostles, or any the best of men, as there it was against S. Paul. Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies, Acts 16. 19 where at Philippi the owners or masters of the Pythoness, conceiving themselves injured by S. Paul, apprehended him, and drew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the hall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Roman magistrates there. The question now being, [in which of these senses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be taken in this place] cannot be decided from the nature of the word, which bears both indifferently, but from the business in hand which is the tradition of washing among the Jews. That, we know, was upon any legal uncleanness, or suspicion of having contracted any such. And to that all promiscuous assemblies were liable, where heathens were usually intermixed, or possibly Jew's under some legal uncleanness. But at this time when the Jews were under the Roman p●●urators, their courts of judicature were most eminently so, the Procurator and his band or guard of soldiers being always there. On this ground it is distinctly said. Joh. 28. 28. that the Jews would not go in thither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might not be defiled, which testimony makes it clear, that going in to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense, into the judgement hall, was by the Jews resolved to be matter of defilement. And there being not any so clear testimony in the Scripture for the other, as it signifies a market, or place of buying and selling, it may be thought remarkable to prefer this interpretation of the word in this place, for a court hall, from whence all Jews that came were obliged to wash themselves, as from a legal pollution; But I now rather adhere to that, which 
* Not. Miscell. c. 9  Mr. Poco●k hath conceived, in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it signifies a Market, interpreting the place from a rule of the Rabbins set down by Maimonides in these words, Tr. Berachoth, c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A man shall wash his hands in the morning so that it shall suffice him for the whole day, and he shall not need to wash his hands as oft as he eats; which holds in case he do not avert his mind any other way (that is, go abroad, or meddle with business, go to the Market etc.) but if he do so, he is bound to wash his hands as oft as there is need of washing; that is, before he eat or pray; And so that may well be the meaning of the place, that the Pharisees eat no meat, before they have washed their hands, and in case after the morning washing they go to the market, or fall to any worldly business, wherein there may be very easily some legal pollution they must wash their hands again before they dine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Wash] The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3.) signifies not only the washing of the whole body, (as when 'tis said of Eupolis (which wrote the Tragedy called Baptae against Alcibiades) that being taken and thrown into the sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was immersed all over, and so the baptisms of cups etc. in the end of this verse, is putting into water all over, rincing them) but washing any part, as the hands here, by way of immersion in water, as that is opposed to affusion, or pouring water on them. For that is all the difference, saith learned Mr. Pocock observable in Hebrew betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & that the former notes immersion, the other affusion of water, both indifferently used of any part, and both sometimes for any kind of washing that part. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11. 38. is plainly used for the washing of hands before meat. What is here affirmed of the Pharisees washings is observed by Epiphanius of the Essens, who yet seem tohave had it, as they had much more, from the Pythagorean Philosophers, whose doctrine it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that purity was to be obtained by purgations, and irrigations and washings.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Foolishness] Of the several notions that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imprudence, or folly may be capable of, that which seems most proper to this place, is that of boasting, which is the most unseemly thing, and so the most contrary to prudence, or wisdom of conversation. In this sense the word is used 2 Cor. 11. 1, 19 (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madness v. 23. (and ch. 12. 6, 11. where he foresees that his speeches for the justifying of his Apostleship against the seducers will by them be accounted boasting, and being so he knows it must go for folly. In this notion it will accord, and associate very well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumny, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride, which immediately precede, the calumniating, fastuous (insolent) and vainglorious behaviour, going ordinarily together.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Impediment etc.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one of an impedite, stammering speech, one that was tongue-tied, and to that the next verse seems to agree, where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the string that tied his tongue, was loosed; and so 'tis in●●preted here by the Syriack. But it may seem here more agreeable, to take it as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speechless; for, 1. so 'tis recited in the end of the Chapter, v. 37. he makes the deaf to hear, and the dumb to speak, which is evidently their observation upon this particular miracle. 2. the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies dumb, and is rendered ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all words to express perfect dumbness, is twice rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 14. 11. and Isaiah 35. 6. where yet in both places, the sense bears, totally dumb, and not only of a stammering speech, In the first place, Who makes the dumb, or deaf, the seeing, or blind? In the second, The lame shall leap as an hart, and the tongue of the dumb shall sing.    

CHAP. VIII.  
1. IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them.  
2. I have compassion on the multitude, because they have now been with me three days, and have nothing to eat.  
3. And if I send them away fasting to their own houses, [they will faint by the way,] for divers of them came from far.  
Paraphrase 3. either they will faint for want of refreshment, or else to get victuals they will be scattered and dispersed from one another, See note on Mat. 9 m.  
4. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?  
5. And he asked them, How many loaves have ye? and they said, Seven.  
6. And he commanded the people to 
† lie down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sit down on the ground, and he took the seven loaves, and gave thanks, and broke, and gave to his disciples to set before them, and they [did set them before the people.]  
Paraphrase 6. distributed them, gave every one of the multitude a portion.  
7. And they had a few small fishes, and he blessed, and [commanded to set them also before them.]  
Paraphrase 7. appointed them to give every one a piece of fish.  
8. So they did eat and were filled, and they took up of the broken meat that was left, seven baskets.  
9 And they that had eaten were about four thousand, and he sent them away.  
10. And straightway he entered into a ship with his disciples, and came into [
* or, the borders of Magedon, for the old Gr. & Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the parts of Dalmanutha.]  
Paraphrase 10. the coasts of Magdala, Mat. 15. 39 or Magadon (as S. Jerome and S. Augustine there read it) a village, near which lies another called Dalmanutha, so that either of them might fitly denominate the whole.  
11. And the Pharisees came forth and began to 
† dispute with him, demanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  question with him, [seeking of him a sign from heaven, tempting him.]  
Paraphrase 11. requiring him to show them some miracle from heaven, by which they might know him to be a Prophet, but this they did not out of sincerity of heart, to believe in him upon any such miracle (of which they had store already) but only to ensnare him.  
12. And he 
* groaned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given unto this generation.]  
Paraphrase 12. Hereupon saith Christ in a great sadness, This is an infidel perverse sort of people, miracles would be but cast away upon these, and therefore they shall not be afforded them upon ask, only that great miracle of my rising from death, typified by that which befell Ionas, Mat. 16. 4. that shall be afforded them.  
13. And he left them, and entering into the ship again, departed to the other side.  
14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.  
15. And he charged them, saying, 
* See, take heed of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Take heed, beware of the leaven of the Pharisees, and of the leaven of [Herod.]  
Paraphrase 15. See note on Mat. 16. a.  
16. And they reasoned among themselves, saying, [It is because we have no bread.]  
Paraphrase 16. This he saith to reproach us for our negligence in providing and bringing victuals with us.  
17. And when Jesus knew it, he saith unto them, [Why 
* do ye discourse that ye have no bread? do ye not yet understand nor consider? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reason ye because ye have no bread? Perceive ye not yet, neither understand? Have ye your heart yet hardened?  
18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?  
Paraphrase 17, 18. Why should you think that my speech should relate to your having no bread? as if I were not able to supply that want, will you never understand nor consider what is done before you? will you always be thus senseless, thus unimprovable, that nothing can enter into you, making no use of eyes, or ears, or memory, after all this?  
19 When I broke the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.  
20. And when the seven among four thousand, how many [baskets] full of fragments took ye up? And they said, Seven.  
Paraphrase 20. See note on Mat. 16. b.  
21. And he said unto them, [
* How do ye not consider? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How is it, that ye do not understand?]  
Paraphrase 21. How stupidly inconsiderate are you?  
22. And he cometh to Bethsaida, and they bring a blind man unto him, and besought him to touch him.  
23. And he took the blind man by the hand, and led him out of the town, and when he had spit 
* into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on his eyes and put his hands upon him, he asked him if he saw aught.  
24. And he 
† recovered sight.  note a looked up, and said, [
* I see men, for as trees, I see them walking, or, I behold men, for I see as it were trees walking, so the King's MS: and many printed Copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  I see men as trees walking.]  
Paraphrase 24. I see men, but cannot distinguish them from trees, but that they walk.  
25. After that he put his hands again upon his eyes, and [made him look up,] and he was restored and saw every man clearly.  
Paraphrase 25. wrought the cure perfectly upon him,  
26. And he sent him away to his house, saying, Neithr go into the town, nor tell it to any in the town.  
27. And Jesus went out and his disciples into the towns of [Caesarea Philippi] and by the way he asked his disciples, saying unto them, Whom do men say that I am?  
Paraphrase 27. Mat. 16. not●. c.  
28. And they answered, John the Baptist, but some say Elias, and others, One of the prophets.  
29. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art [the Christ.]  
Paraphrase 29. The long expected Messias of the world.  
30. And he charged them that they should [tell no man of him.]  
Paraphrase 30. not proclaim him as yet to any that he was the Christ, See Mat. 16. 20.  
31. And he began to teach them, that [the son of man must suffer many things, and be rejected of the elders, of the chief priests and scribes, and be killed, and after three days rise again.]  
Paraphrase 31. the prophecies of the Messias could not be fulfilled, unless he suffer, and be rejected, and at last put to death by the great Consistory or Sanhedrim of Jerusalem, (see note on c. 5. c.) and rise again the third day.  
32. And he spoke that saying [openly.] And Peter took him, and began to re book him.  
Paraphrase 32. in the heaving of the people (see note on Joh. 7. a.) or without any figure or parable to involve it, which formerly he had often used, Joh. 2. 19 and 3. 14. Mat. 16. 4.  
33. But when he had turned about, and looked on his disciples, he rebuked Peter, [saying, Get thee behind me Satan: for thou savourest not the things that be of God, but the things that be of men.]  
Paraphrase 33. telling him, that his proposal was contrary to the will of God, the prophecies, the end of his coming, the salvation of men, and such only as was fit for the adversary of all these to propose to him.  
34. And when he had called the people unto him, with his disciples also, he said unto them, Whosoever [will come after me, let him deny himself, and take up his cross and follow me.]  
Paraphrase 34. will undertake to be my disciple, must resolve not to care what becomes of his own secular advantages, or of even life itself, but prepare himself for the same death, that I shall die before him, and to follow me as a disciple both in life and death.  
35. For whosever will save his life, shall lose it; but whosoever shall lose his life for my sake and the Gospels, the same shall save it.  
36. For what shall it profit a man if he shall gain the whole world and lose his own soul?]  
Paraphrase 35, 36. And let me tell him that the great care of preserving himself, if it make him to deny or forsake me, in the pursuit of it, shall not be a probable course of standing him in any stead in this world, it shall be the very means to destroy many, who, if they continued firm to their profession, might probably escape (see Mat. 16. 25.) and however the advantages to the constant, and losses to the cowardly, in another life, are infinitely above all other considerations.  
37. Or what shall a man give in exchange for his soul?]  
Paraphrase 37. The losing of life here, if it happen by an unchristian desire to save it, or however everlasting death, is so great a loss, that nothing else is worth having, which is so purchased.  
38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his Father with his holy Angels.  
Paraphrase 38. See note on Mat. 16. m. n.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Looked up] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven signifies to look up or lift up the eyes that way. So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9 16. and thus it is used of persons that did see, nay being spoken of them, it is sometimes used in that sense, without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, as Lu. 19 5. Christ's looking up is his looking up to the tree the mention of Zacchaeus' climbing up to the tree, intimating it as clearly, as if it had been expressed. And Lu. 21. 1. it is simply to see or behold, being spoken of Christ, who sitting over against the treasury Mar. 12. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked upon them that cast in etc. But the word is generally used of blind persons, and then signifies recovering of sight, See Mat. 11. 5. 20. 34 Mar. 10 51, 52. Lu. 7. 22. 18. 41, 42, 43. Joh. 9 11. 15. 18. Act. 9 12, 18 and 22. 13. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is recovering of sight, Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted.    

CHAP. IX.  
1. AND he said, Verily I say unto you, [There be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power.]  
Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here, particularly of John, Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers, and destroying the Jewish state, See note on Mat. 3. c. and on Mat. 17. a. and 24. b.  
2. And after six days Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and he was [transfigured] before them.  
Paraphrase 2. changed into another form or manner of appearance.  
3. And his raiment became shining exceeding wit as snow, so as no note a fuller on earth can white them.  
4. And there appeared unto them Elias with Moses, and they were talking with Jesus.  
5. And Peter [answered and said unto Jesus Master, it is good for us to be here. Let us make three tabernacles, one for thee, and one for Moses, and one for Elias.  
6. For he wist not what to say, for they were sore afraid.]  
Paraphrase 5, 6. said to Jesus, Lord, what a blessing is this to us to be made partakers of this dignity? let us abide here always. And not knowing what to speak, being together with his transportation of joy, in a great fright also (as the rest of them were, so that they fell on their faces, Mat. 17. 6.) he spoke he knew not what, saying, We will make three tents or tabernacles, one for thee and us, etc.  
7. And there was a cloud that overshadowed them, and a voice came out of the cloud, saying, [This is my beloved son, hear him.]  
Paraphrase 7. This is he whom I have appointed to reveal my whole will unto you, whatsoever he tells you is perfectly my will and pleasure, and he himself the only eternal Son of God, whom therefore you and all the world are obliged to hearken to and obey.  
8. And suddenly when they had looked round about, [they saw no man any more] save Jesus only and themselves.  
Paraphrase 8. Elias and Moses were vanished out of sight, and none left.  
9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the son of man were risen from the dead.  
10. And they 
* held a discourse, disputing among themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kept that saying with themselves, questioning one with another, what the rising of the dead should mean.  
11. And they asked him saying, [
† The Scribes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  Why say the Scribes that Elias must first come?  
Paraphrase 11. And upon occasion of what they saw, and heard in the Mount, (see note on Mat. 17. a.) they asked Christ, saying, Is it not resolved by all that are skilled in the prophecies of scripture, that Elias must come, before that great day, that Moses and Elias talked of with thee?  
12. And he answered and told them, Elias verily cometh first and restoreth all things, and how it is written of the son of man, that he must suffer many things, and be set at nought.  
13. But I say unto you that Elias is 
* also is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  indeed come, and they have done unto him, whatsoever they listed, as it is written of him.]  
Paraphrase 12, 13. And he answered them saying, It is no doubt prophesied of Elias, Mal. 4. 5. that he should come before the great and terrible day of the Lord, that is, the destruction of the Jews, on purpose to convert, and deliver them from it, v. 6. But let me tell you, John Baptist is this Elias, and he, ye know, is come already as well as I, and they have used him, as Ahab used Elias, when he was here on earth, stood out obdurate against all his threats, And as they have done with him, so shall they deal with me, persecute, despise, and put me to death, according to the predictions of the old prophets concerning the Messiah, and as was intimated by John Baptist in those words of his, [Behold the Lamb of God that taketh away the sins of the world,] meaning that I should bear your punishments as a lamb, be sacrificed, and slain by, and for you. See Mat. 17. 11, 12.  
14. And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them.  
15. And straightway all the people, when they beheld him, were greatly amazed, and running to him, saluted him.  
16. And he asked the Scribes, [
* What do ye dispute among yourselves? according to some copies which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What question ye with them?]  
Paraphrase 16. About what do you question the disciples? ver. 14.  
17. And one of the multitude answered and said, Master, I have brought unto thee my son which hath [a dumb spirit.]  
Paraphrase 17. a disease which when it is upon him takes away his speech (an Epilepsy, Lu. 9 39) and hearing, v. 25.  
18. And wheresoever he taketh him, 
† it throws him down.  he note b teareth him, and he foameth, and gnasheth with his teeth, and pineth away, and I spoke to thy disciples that they should cast him out, and they could not.  
19 He 
‖ or, he answereth and saith to them: for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  answereth him, and saith,] O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.  
Paraphrase 19 He said to his disciples, or, In his answer to the man he said to his disciples, See Mat. 17. 17.  
20. And they brought him unto him, and when he saw him, straightway the spirit [
* boiled within him, troubled him.  tore note c him,] and he fell on the ground and wallowed foaming.  
Paraphrase 20. put him into a fit  
21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child.  
22. And ofttimes it hath cast him into the fire, and into the waters, [to destroy him:] but if thou canst do any thing, have compassion on us, and help us.  
Paraphrase 22. so as to endanger his life.  
23. And Jesus said unto him, [If thou canst believe,] all things are possible to him that beleiveth.  
Paraphrase 23. If thou canst believe me to be able to do it, thou mayest then be capable of this miracle; For  
24. And straightway the father of the child cried out, and said with tears, Lord, I believe, [help thou mine unbeleif.]  
Paraphrase 24. and whatever degree of faith is wanting in me, I beseech thee to pardon, and repair it in me.  
25. When Jesus saw that the people came running together, he [rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit,] I charge thee come out of him and enter no more into him.  
Paraphrase 25. commanded the devil that inflicted that disease, saying, Thou evil spirit which afflictest this person so sorely, that he can neither speak nor hear,  
26. And the spirit cried and 
* put him into a hreat disquiet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rend him sore, and came out of him, and he was as one dead, insomuch that many said, He is dead.]  
Paraphrase 26. And he fell into a sore fit of Epilepsy, and therewith was forever freed of the disease.  
27. But Jesus took him by the hand and lifted him up, and he [arose.]  
Paraphrase 27. recovered.  
28. And when he was come into the house, [his disciples asked him privately, note d Why could not we cast him out?]  
Paraphrase 28. His disciples thinking verily that they were not able to cure this disease, asked in private, what the reason was.  
29. And he said unto them, This kind can come forth by nothing, but by prayer, and fasting.]  
Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed, and their not using that means (which they ought to have used) was it that made them not able to do it, and that was the culpable omission, which he reprehended in them, v. 19 See Mat. 17. 21.  
30. And they departed thence and passed through Galilee, [and he would not that any man should know it.  
31. For he taught his disciples and said unto them, The son of man is delivered into the hands of men, and they shall kill him, and after he is killed, that he shall rise the third day.]  
Paraphrase 30, 31. And Christ now determined to be more private, seeing and telling his disciples how little good was now likely to be done by his farther miracles, it being certain that the chief of the Jews would instead of believing on him, put him to death, but as this should be, so within three days he should rise again, and that would be a proper means to convince some. See note on Mat. 8. b.  
32. But they understood not that saying, and were afraid to ask him.  
33. And he came to Capernaum, and being in the house he asked them, What was it that ye disputed among yourselves by the way?  
34. But they held their peace: for [by the way they had disputed among themselves, 
‖ who was greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who should be the greatest.]  
Paraphrase 34. they had, as they went along, fallen into a contention which of them was to be preferred before, to take place of the rest.  
35. And he sat down and called the twelve, and saith unto them, [If any man desire to be first, the same shall be last of all, and servant of all.]  
Paraphrase 35. The precedence among my disciples, all that they are capable of, that of being governor's of the Church, brings no advantage to him that hath it, but to be more the servant of other men, more work and business being the only advantage of that precedence, which shall befall you, and your successors in the Church.  
36. And he took a child, and set him in the midst of them, and when he had taken him in his arms he said unto them,  
37. Whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth not me, but him that sent me.]  
Paraphrase 36, 37. To which purpose he gave them a significative emblem in showing them a little child, and having done so, taking him into his arms, and embracing him; By the former part intimating (what was before expressed v. 35.) that he that will expect to be capable of any office of dignity from him (to have that authority in the Church after, which he hath now from his Father) humility and meekness is the only way to it; By the second (his embracing the child) his great kindness to, and particular owning of such humble followers of his, They have commission from him, as he hath from his Father, and the receiving, or entertaining, and submitting to them is interpretatively the entertaining, and obeying of Christ, and by consequence, of God the Father, whose commission Christ came with.  
38. And John answered, saying, Master, we saw one casting out devils in thy name, and he [followeth not us,] and we forbade him, because he followeth not us.  
Paraphrase 38. Goes not along in our company.  
39 But Jesus said, [Forbid him not: for there is no man that shall do a miracle in my name, that can lightly speak evil of me.]  
Paraphrase 39 This proposal of thine is like that of Joshua Numb. 11. 28. and is to be answered as that was by Moses, Let as many cast out devils in my name as will, or can, for though they accompany not with us, as then Eldad and Medad were not with the rest of the seventy, v. 27. yet assuredly the same Spirit worketh in them, and I shall not be dishonoured by such.  
40. For he that it not against us, is on our part.]  
Paraphrase 40. For he that goes out into the field, doth always take one part or other, and his not engaging against me, as is evident by his using, not blaspheming my name, is an argument infallible that he is on my side, believes in my name, which he makes use of to such purposes.  
41. For whosoever shall give you to drink a cup of water in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.]  
Paraphrase 41. For 'tis not only the great eminent performances, those which are in you my constant attendants and disciples, which is accepted by me, but every the least degree of sincere saith, and Christian performance, (proportionable but to the expressing the least kindness, giving a cup of water to a disciple of mine for being such) shall be accepted and rewarded by me.  
42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.  
Paraphrase 42. And on the other side he that shall oppose me in the least degree, discourage the meanest Christian, hinder his progress in christianity, his condition is so sad, that as it were much better for him never to have been born, so being born it were a preferment to him to be annihilated again.  
43. And if thy hand offend thee, cut it off, it is better for thee to enter into life maimed then having two hands to go into hell, into the fire that never shall be quenched:  
44. Where their worm dyeth not, and the fire is not quenched.  
45. And if thy foot offend thee, cut it off, it is better for thee to enter halt into life, then having two feet to be cast into hell, into the fire that never shall be quenched:  
46. Where their worm dyeth not, and the fire is not quenched.  
47. And if thine eye offend thee, pluck it out, it is better for thee to enter into the kingdom of God with one eye, then having two eyes to be cast into hell fire.  
48. Where their worm dyeth not, and the fire is not quenched.  
Paraphrase 43, 44, 45, 46, 47, 48. It is a sad thing that Christians should, by any temptations or occasions whatsoever, be aliened from Christ, yet such things are to be looked for, and therefore the great misery of it, and infelicity lies upon them, that do contribute any thing towards it (see Mat. 18. 7.) And therefore if any thing, that is most near unto thee, most useful, or necessary to thy secular concernments, be a means to alien thee from the service and confession of Christ, part with is most readily, and speedily, thou hadst better lose that, and (after what ever sufferings here) inherit heaven eternally, than (after what ever temporal enjoyments here) to be thrown into Hell, where the remorse for such folly, and the sharp torments attending it shall never be at an end.  
49. For every one shall be note c salted with fire, and every sacrifice shall be salted with salt.]  
Paraphrase 49. For every Apostate, or temporary Christian, every wicked man that by the temptations of the flesh forementioned is taken off from the Christian course, shall (like a burnt offering) be consumed with fire, but every pious man will preserve himself pure from all evil affections, as the sacrifice is by salt from all putrefaction.  
50 Salt is good, but if the salt have lost his saltness, wherewith will ye season it? [Have salt in yourselves, and have peace one with another.]  
Paraphrase 50. As the doctrine and grace of Christ is useful to you in respect of yourselves, to eat up corruptions in the soul, so let it have that other quality of salt, as it is a sign of union and of the perpetuity and firmness of that, and so let it engage you in all amity and peaceableness with other men.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Fuller on earth] 'Tis possible there may be a meaning in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not ordinarily taken notice of, yet because it is but a conjecture, I have neither put it into the margin nor Paraphrase, but only left it to be mentioned here. The Fuller, whose work it is to cleanse, and dress cloth, doth for these purposes use a kind of earth, which is therefore ordinarily known by the name of fullers earth which hath a special cleansing whitening faculty in it, beyond all other things. This 'tis possible may be here looked on, in the description of the whiteness of the appearance of Christ's garments, that 'twas so pure a degree of white, that no fuller by or with, earth could be able to whiten any thing so. And though the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not favour this interpretation, yet the promiscuous uncertain use of Prepositions among sacred writers is so observable, that it may take off much of that one objection. For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Acts 3. 16. in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith, as by a means. And if it be so rendered here, it will bear this sense, No fuller by, or by means of, earth can so whiten any thing. So 1 Cor. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy knowledge. Otherwise it is used for with, Phil. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum omni memoria vestri, saith R. Stephanus, with every remembrance of you. And that rendering will agree to this sense also. But the truth is, neither of these three examples come perfectly home to it, they being in the Dative, this in the Genitive case, and so I leave it as a conjecture, and only add that in Theophrastus' character of a niggardly person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies much of this fullers earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he earnestly eutreats the Fuller's that his garment may have a great deal of earth, that it may not be sullied quickly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Teareth him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to break or rend, Mat. 7. 6. and 9 17. Mar. 2. 22. Lu. 5. 37. (and to break out, Gal. 4 27. that is to speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies also to beat, or throw down, upon, or against the ground, and is by 
* ad uxor. 2.  Tertullian according to that latitude of the word rendered evertere, to throw down, Mat. 7. 6. (though the context in that place seems not to own it, the treading under foot going before, not following it) thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the river, being swelled into a torrent, beat upon the house, Lu. 6. 49. and upon it follows in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently it fell. In stead of it S. Matthew in the parallel place Mat. 7. 25, 27. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fell upon. And so in the end of the verse in S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fall of it was great. Thus doth Hesychius render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide, or break in pieces, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, to throw down, (as here v. 22. 'tis expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hos. 12. 14 (and so Lu. 5. 37.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Sam. 30. 16. to pour on the ground) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus in this place the Syriack and the old Latin took it, and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, Job 12. 14. Ezech. 26. 4, 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to subvert and cast down, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 29. 5. and 31. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay on the ground, or dash against the ground, Ezech. 31. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to throw on the ground Am. 5. 6. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 33. 2, 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 23. 33. and 39 And Mat. 17. 15. where this disease is described, as also here v. 22. 'tis said that he falls into the fire and into the water, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where ever it takes him, if by the fireside, it throws him into the fire, if by the water, into that. To this the whole story of this man's disease perfectly agrees, being directly the falling sickness.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Tear him] What is the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be seen by the ancient Grammarians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus out of Hesychius. The word signifies such a stir or tumult within one, as in a pot or cauldron is joined with boiling or seething, and produceth a froth or foam at the top, and so is a clear description of an Epilepsy, which doth so boil within, as to cause a foaming at the mouth both here and Lu. 9 39 Some Manuscript copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it, troubled, disquieted, put him in a commotion.  
V. 28. Why] on here must signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; wherefore; see note on Lu. 7. c. and so the Kings MS. reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the ancient Greek and Latin MS. and others in like manner.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 47. Salted] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is Isa. 51. 6. set by Symmachus to signify consumed, in like manner as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole burnt offering is consumed, burnt all of it with fire; which is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unquenchable fire going before, and so the meaning of this expression will be here, that that first sort of men, the Apostates, or wicked carnal Christians, the subject of the former verses (to which therefore the universal particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one, is to be restrained, as in scripture 'tis frequent to restrain it) shall be used as the burnt offerings are, they shall have fire in stead of salt, but the pious minded Christian, like the Minchah, shall have the 
* So Pliny Nat. Hist. l. 31. c. 7. of Salt, Maxim in sacris intelligitur ejus auctoritas, quando nulla consiciantur fine mold salsa: and Plato, that i● is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body grateful to God.  salt, the grace of God and Christian doctrine, and by Gods help make use of it to eat up all his corruptions, and degrees of putrefaction left in him, and also to be a principle of union and peaceable mindedness in him, v. 50. as among other uses of salt it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unitive also, (see note f.) and is accordingly used in covenants and confederations, and thence Leu. 2. is the salt of the Covenant of God. But it is not unlikely, that in this place (and that of Isaiah) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies first to be caught, then to be consumed, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 12. is preying upon, and joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying or consuming. So Isa. 66. (whence the former words, their worm never dyeth and their fire, etc. v. 24. are taken) after the mention of Gods pleading by fire, v. 16. is added v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be consumed together. The agreeableness of this interpretation both to the words, and to the Context, shows how unnecessarily that conjecture was taken up by 
* Ep. 443.  Jos. Scaliger, of the text being corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 2. when neither ●ny one copy gives countenance to the emendation the Septuagint or any other ancient author 〈◊〉 used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then it is strange to conceive, what should suggest those inordinate expressions, which there follow in that Epistle, especially this, Mea est vera hujus loci interpretatio, quem foedissima menda ab incunabulis usque ipsius Christianismi invasit. Sunt & alia passim in textum Evangelicum ab ultima vetustate vitia admissa, quae nemo praeter me indicaverit. Et hoc quod jam aperuimus praecipuum est ex omnibus. Qui aliquo sensu communi praeditus est, non poterit non laudare sententiam nostram. Nihil enim verius este potest.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 50. Salt] That salt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a symbol significative of friendship and peace, is ordinarily said; In reference to which is that of Aeschines de ementit. Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the salt of the city, meaning thereby the public peace. and prosperity; and from hence saith 
* In Iliad. a.  Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salt before all other meaets was set before the guests. The only difficulty is, from whence this custom sprang, or wherein this symbolical nature of salt consists, and that is answered by the same Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as salt being compacted of many drops of water, every one in itself fluid and unsteady, becomes one solid body; so they that from distant places conjoin into a league of friendship, meet together both in place and friendly disposition.    

CHAP. X.  
1. AND he [rose from thence] and cometh into the coasts of Judaea by the farther side of Jordan. And the people resort unto him again, and as he was wont, he taught them again.  
Paraphrase 1. departed from Galilee Mat. 19 1.  
2. And the Pharisees came to him and asked him, [Is it lawful for a man to put away his wife? tempting him.]  
Paraphrase 2. Is it lawful for a man, upon a dislike of his wife, for other causes besides fornication, to put her away? This they asked out of an intention to ensnare him, knowing his doctrine in this matter, Mat. 5. 32. contradicted that liberty which they had by Moses.  
3. And he answered and said unto them, What did Moses command you?  
4. And they said, [Moses suffered to write a bill of divorcement, and to put her away.]  
Paraphrase 4. Moses gave us liberty to do so, Deut. 24. 1.  
5. And Jesus answered, and said unto them, [For the hardness of your hearts he wrote you this precept.]  
Paraphrase 5. This law wherein that was permitted by Moses, was written to provide by that means against the inflexibleness, and imperswasiblenesse of the Jews hearts, which, if this were forbidden them, would be apt to commit some greater villainy.  
6. But from the beginning of the creation God made them male and female.  
7. For this cause shall a man leave his father and mother, and cleave to his wife,  
8. And they twain shall be one flesh: so than they are no more twain but one flesh.  
9 What therefore God hath joined together, let not man put asunder.]  
Paraphrase 6, 7, 8, 9 But the prime law of the creation was quite otherwise, making the union between husband and wife a sacred thing, that must not be violated by any. See note on 2 Pet. 1. 6.  
10. And in the house his disciples asked him again of the same matter.  
11. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery [against her.]  
Paraphrase 11. by living as an husband with her, whom he marries, when he is the husband of another, and causeth his own wife, from whom he thus unreconcileably parteth, to commit adultery, Mat. 5. 32. that is, giveth her great occasion, and temptation, and danger to do so.  
12. And if a woman shall note a [put away her husband and be married to another, she committeth adultery.]  
Paraphrase 12. part with her husband, do her part in absolving the husband from his band to her, and make use of it, to marry herself again to another.  
13. And they brought young children to him, that he should touch them, and his disciples rebuked those that brought them.  
14. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for [of such is the kingdom of God.]  
Paraphrase 14. they are of that temper of innocence and simplicity (and being impotent themselves, resign themselves up to be aided and sustained by others) that they are of all others the fittest emblemens' of those, of whom the Christian Church is made up here, and heaven hereafter.  
15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.  
Paraphrase 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility, and self-denial and resignation, and sole dependence on Christ, as is observable in one of this 〈◊〉 never be received or entertained by Christ.  
16. And he took them up in his arms, put his hands upon them, and blessed them.  
17. And when he was gone forth into the way, 
* or, behold a certain rich man; so the Kings MS. reads; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there came [one] running and kneeled to him, and asked him, Good master, what shall I do, that I may inherit everlasting life?  
Paraphrase 17. a young man Mat. 19 20. a Ruler Lu. 18. 18.  
18. And Jesus said unto him, [Why callest thou me good? There is 
* none, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no man good but one, that is God.]  
Paraphrase 18. The attribute of good belongs truly to none but God, Is that thy meaning to acknowledge me such when thou callest me by that title?  
19 Thou knowest [the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, note b 
‖ deprive  Defraud not, Honour thy father and mother.]  
Paraphrase 19 The six commandments of the second table of the decalogue, Honour thy father and thy mother, Thou shalt not commit adultery etc. and in stead of the tenth, Thou shalt rest contented with thy own, and not seek to increase thy own condition by the diminution of other men's.  
20. And he answered and said unto him, Master, [all these have I observed from my youth.]  
Paraphrase 20. thus far I have gone already, and have all my time constantly been an observer of all these commands.  
21. Then Jesus beholding him, [loved him, and said unto him, One thing thou lackest, Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, take up the cross and follow me.]  
Paraphrase 21. approved these gracious beginnings in him, and accordingly spoke friendly and kindly to him, to allure and advance him to that degree of contempt of worldly possessions and riches (which otherwise would depress his soul, and make him uncapable of true discipleship, as the thrones in the parable of the sour) that might give him the true advantages of wealth, ability of relieving and supporting others, and by a readiness to suffer the utmost in that profession, qualify him for a capacity. of discipleship first, and then of eternal treasure.  
22. And he was sad at that saying, and went away grieved: for he had great possessions.  
23. And Jesus looked about, and saith unto his disciples, How note c hardly shall they that have riches [enter into the kingdom of God?]  
Paraphrase 23. undertake the doctrine of Christ here, or be made partakers of his glory in the kingdom of heaven hereafter?  
24. And the disciples were astonished at his words: but Jesus answereth again, and saith unto them, Children. How hard is it for them [that 
* have placed their confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trust in riches] to enter into the kingdom of God?  
Paraphrase 24. that look upon wealth with the eye of the world, as that which can help them to all they want?  
25. It is easier for a camel to go through the eye of a needle, then for [a rich man] to enter into the kingdom of God.  
Paraphrase 25. For such a rich man continuing in that worldly-mindedness.  
26. And they were astonished out of measure, saying among themselves, Who then can [be saved?]  
Paraphrase 26. See Mat. 19 25.  
27. And Jesus looking upon them, saith, With men it is impossible, but not with God, for with God all things are possible.  
Paraphrase 27. See Mat. 19 26.  
28. Then Peter began to say unto him, behold we have left all and followed thee.  
29. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the Gospels,  
Paraphrase 29. See Mat. 19 29.  
30. But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and [mothers,] and children, and lands with persecutions, and in the world to come eternal life.  
Paraphrase 30. See note on 2 Pet. 3. c.  
31. But note d many that are first shall be last, and the last, first.]  
Paraphrase 31. But for you who talk so much of your sufferings, know this, that of those that come in latest to discipleship or Apostleship, (as Paul) some shall in diligence and bringing in proselytes to Christ, 1 Cor. 15. 10. very much outstrip those who came in first (that is, Peter who here speaks, and the other disciples of Christ's first election.)  
32. And they were in the way going up to Jerusalem, and Jesus went before them, and they were amazed, and as they followed, they were afraid, and he took again the twelve, and began to tell them what things should happen unto him,]  
Paraphrase 32. And as Christ before, and his disciples after him were going up to Jerusalem, they began to consider the danger of this voyage, the Sanhedrim resolving to kill him, Joh. 11. 53. and sending writs to apprehend him, v. 57 and they were horribly afraid, whereupon he took the twelve into a nearer conference, Mat. 20. 7. and began to tell them distinctly, what usage he should now meet with at Jerusalem.  
33. Saying, Behold we go up to Jerusalem, and the son of man shall be delivered up to the chief priests, and unto the Scribes, and they shall condemn him to death, and [shall deliver him to the Gentiles.]  
Paraphrase 33. because they have not themselves in the Sanhedrim power to put anyman to death, they shall deliver him up to the Romans to do it.  
34. And [they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him,] and the third day he shall rise again.  
Paraphrase 34. he shall be reproachfully dealt with and scourged, and spit on, and put to death,  
35. And James and John the sons of Zebedee come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.]  
Paraphrase 35. And the mother of James and John in behalf of her children came (Mat. 20. 20.) to him with a petition. See note on Lu. 7. a.  
36. And he said unto them, What would ye that I should do for you?  
37. They said unto him, Grant unto us that we may sit on thy right hand, and the other on thy left hand in thy glory.  
38. But Jesus said unto them, [Ye know not what ye ask: Can ye drink of the cup that I drink of, and be baptised with the baptism that I am baptised with?]  
Paraphrase 38. The preferment which ye ask for, is not such as you take it for, but only a condition of suffering, which perhaps you will not be much in love with, or able to support.  
39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, 
〈◊〉 It is not mine to give, save to those for whom it hath been prepared. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and with the baptism that I am baptised withal, shall ye be baptised:  
40. But to sit on my right hand, and on my left hand, is not mine to give, but it shall be given to them for whom it is prepared.]  
Paraphrase 40. But to be advanced before all others is a thing of that nature, that I shall not dispose of it, according to favour partially, to gratify you, or satisfy your importunity, but according to those rules, and conditions, and qualifications which my Father hath set down.  
41. And when the ten heard it, they began 
† to have indignation about James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be much displeased with James and John.  
42. But Jesus called them to him, and saith unto them, Ye know that [they which 
* see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are accounted to rule over the Gentiles, exercise Lordship] over them, and their great ones exercise authority upon them.  
Paraphrase 42. they that among the Gentiles do exercise rule over them, receive advantages from their subjects, are served, and maintained in all their grandeur and splendour by them, See Mat. 20. 25. and 1 Pet. 5. note a.  
43. But so shall it not be among you, but whosoever will be great among you, shall be your minister.]  
Paraphrase 43. But in the authority which I shall confer on you, and your successors, it shall be quite otherwise, ye shall attend and wait upon them whose Rulers you are.  
44. And whosoever will be the chiefest, shall be servant of all.  
Paraphrase 44. And the higher ye are advanced in Ecclesiastic dignity, the greater burden of office and duty shall lie upon you, to attend the wants of all your inferiors, and to supply them.  
45. For even the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.]  
Paraphrase 45. See Mat. 20. 2●.  
46. And they came to Jericho, and as he went out of Jericho with his disciples, and a great number of people, [blind Bartimaeus the son of Timaeus] sat by the highway side begging:  
Paraphrase 46. There were two blind men, Mat. 20. 30. of which one was called Bartimaeus, that is, the son of Timaeus, which  
47. And when he beard that it was Jesus of Nazareth, he began to cry out and say, Jesus thou son of David, have mercy on me.  
Paraphrase 47. And when they were told that it was Jesus that passed by, Bartimaeus (and the other in like manner, Mat. 20.) cried out and said,  
48. And many charged him that he should hold his peace, but he cried the more a great deal, Thou son of David, have mercy on me.  
49. And Jesus stood still, and commanded him to be called: and they called the blind man, saying unto him, Be of good comfort, rise, he calleth thee.  
50. And he casting away [his garment,] rose and came to Jesus.  
Paraphrase 50. his upper garment, See note on Mat. 5. 1.  
51. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.  
52. And Jesus said unto [him,] Go thy way, thy faith hath made thee whole: and immediately he received his sight, and followed Jesus in the way.  
Paraphrase 52. Bartimaeus (and the other also, both together)  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Put away her husband] That which is here said convertibly of Divorces, the wife putting away the husband, as the husband the wife, must not so be understood, that the wife hath (or ever had) in any case power to put away the husband, though not to marry again, as, in case of fornication, the husband may put away the wife; For there is that difference between the Husband and the Wife, that renders one lawful, and not the other, viz. the dominion of the Husband over the Wife, which the Wife, whose part is obedience, Gen. 3. 16. 1 Pet. 3. 6. hath not back again over the Husband; and accordingly in the Law, though there be a liberty given to the man of putting away the wife, in more cases than Christ allows of, yet there is none given the Wife to put away the Husband in any case; and Christ, that restrained that liberty of the man to the one case of Fornication, cannot be thought (and no where appears) to have enlarged, or extended that liberty to the Wife. As for the some kind of semblance of it here in this text, it will cease to be so, by observing either of these two things, First, that the only thing here in hand in these two verses, is to set down the unlawful, and adulterous divorces, viz. those that are attended with marrying some other, for such are all they equally, whether committed by the man, or woman, and so there is no occasion here to state that other question of lawful divorces, which had been made by the Pharisees v. 2. and answered Negatively v. 3. etc. And consequently all that is here said, is that the Wife, however separated from the Husband, may not marry again, not that she may in any case lawfully separate. Many things of this nature there are in the Scripture which are spoken only to prepare for somewhat else, and have themselves no farther importance, all the weight of the speech lying on that other part to which they prepare. See Note on Mat. 9 d. Secondly, The nature of the word, that is here, and in other places of the New Testament, used for divorcing, falls out to be a word, which signifies not putting away, as that notes any act of authority, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolving, losing, releasing from a debt, or a band, and so it may truly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is only releasing, absolving, not putting away, the husband, that is, doing what is in her power to do, but not pretending to more; The Grecians were wont to speak more accurately, calling it on the man's part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to send, or cast out the wife, but on the wife's part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to leave, or forsake the Husband, which though practised among the heathen sometimes, yet being but an act of desertion, it pretends not to any authority over him that is forsaken.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Defraud not] That our Saviour reckons up here the six last precepts of the Decalogue, containing our duty toward our brethren, that is, toward other men, under the Law, is presently clear to him that considers the words, either here, or Mat. 19 17. From thence it is clear again, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is S. Marks rendering of the tenth commandment. And it is observable how many ways this commandment is rendered in the Bible, in Exod 20. and Deut. 5. the Septuagint express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not covet, S. Paul Rom. 7 7. hath the same, but S. Mark here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not defraud, and S. Matthew, ch. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou shalt love thy neighbour as thyself, From which 'tis farther observable what is the meaning of that commandment, That undoubtedly, which will be the joint united importance of these three phrases, & not that which might be thought sufficient to express the meaning of some one of them, that is, so to rest satisfied every man with his own lot, which God hath afforded him, and so to desire the good of others as well as of himself, as not to desire, or endeavour to gain any thing to himself by the loss or diminution of any other, to think the neighbour as fit to enjoy any thing that belongs to him, as himself to enjoy his own, and so join together these two precepts of the Heathens, the Quod sis esse velis, nihilque malis, in Martial, the perfect complacency with our present condition, and the— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Menander, the not coveting so much as a needle or pin of another's.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  V. 23. Hardly] The thorny ground appears by the parable of the sour to be very contrary tooth good, fruitful, the emblem of the honest heart, wherein Christianity was to be planted; By that was meant the mind choked with riches and the cares of this world, which betray and eat out many good hopeful seeds of grace, which would otherwise lift up the soul to the pursuit of the one necessary. And this is the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great difficulty of the rich man's being a disciple of Christ, and attaining to his kingdom. This Julian, in his Epistle to Ecebolius, speaks of scoffingly, and saith that he took away from the Christians all that they had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may not be deprived of that heavenly kingdom which they hope for.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Many] They who were called and chosen first to be disciples, who consequenly ought to have expressed more zeal, more fidelity, and taken more pains in the Apostolical office, are here called the first, in respect of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being first called into the vineyard, and such was Peter and John, and the rest of his present disciples. The last are those which were called later, as S. Paul, who saith truly of himself, that as he was born out of due time, suddenly (not regularly, as the disciples in Christ's life-time had been, disciples a long space, before they had their commission of Apostleship) so he was in labours more abundant, etc. 1 Cor. 15. 10. and 2 Cor. 11. 23. And they that have written the Itineraries of the Apostles have observed the truth of it, S. Paul having travailed much farther than either S. Peter or S. John, as they have described the circuit.    

CHAP. XI.  
1 AND when they came nigh to Jerusalem, unto Bethphage and Bethany at the mount of olives, he sendeth forth two of his disciples,  
Paraphrase 1. Mat. 21. 1.  
2. And saith unto them, Go your way into the village over against you, and as soon as ye be entered into it, ye shall find a [colt] tied, whereon never man sat, lose him and bring him.  
Paraphrase 2. foal of an Ass  
3. And if any man say unto you, Why do you this? say ye that the Lord hath need of him, and straightway he will send him hither.  
4. And they went their way, and found the colt tied by the door without, in a place where two ways met, and they lose him.  
5. And certain of them that stood there said unto them, What do ye losing the colt?  
6. And they said unto them, even as Jesus had commanded, and they let them go.  
7. And they brought [the colt] to Jesus, and cast their garments on him, and he sat upon him.  
Paraphrase 7. See Note on cap. 5. a.  
8. And many spread their garments in the ways, and others cut down branches of trees, and strewed them in the way.  
9 And they that went before and they that followed cried, saying, Hosanna, 
* Blessed in the name of the Lord be he that cometh.  blessed is [he that cometh] in the name of the Lord.  
Paraphrase 9 the Messias whose coming is prohecyed of, and so long expected. See Note on Mat. 11. a. and Mat. 21. 9  
10. 
‖ Blessed in the name of the Lord be the coming, or, future kingdom of David our father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Blessed be [the kingdom of our father David that cometh in the name of the Lord, Hosanna in the highest.]  
Paraphrase 10. that kingdom of David our father (or of Christ typified by him) which hath been prophesied of, and expected as future, and is now ready to begin, we acknowledge thee O Lord, in the highest heavens. See Note on Mat. 21. a.  
11. And Jesus entered into Jerusalem and into the Temple, and [when he had looked round about upon all things, and now the even tide was come, he went out unto Bethany with the twelve.]  
Paraphrase 11. having cured the lame etc. Mat. 21. 14. etc. at even he retired to Bethany to lodge there with his disciples.  
12. And on the morrow 
† as they went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when they were come from Bethany, he was hungry:  
13. And seeing a figtree afar off having leaves, he came, 
* if forsooth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if haply he might find any thing thereon, and when he came to it he found nothing but leaves, for 
* it was not a season of figs.  the time of figs was note a not yet.  
14. And Jesus answered and said unto it, No man eat frult of thee hereafter for ever.] And his disciples heard it.  
Paraphrase 13, 14. And being so, he espied afar off a figtree full of leaves, and went to see if there were any fruit on it, and when he came he found no one fig nor any thing, but leaves on it, the year being, it seems, unseasonable for that fruit, and therefore being willing to show a miracle on a fruitless tree, (which had nothing but leaves to be destroyed by his curse) he said unto it, This tree shall never bear more fruit, but shall wither and dry up presently. Which sentence of Christ if it be applied as an emblem to men that bear no fruit, it will then signify that they which profess piety (which is answerable to bearing of leaves) must never be found without fruit, If they be, Christ will visit them, and subtraction of grace and destruction will be their portion, the one following upon the other, as the instant withering here upon the word of Christ. But the most pregnant meaning of it is, that the Jews which were just like that leafy tree, without any kind of degree of fruit on it as this time, when Christ came from heaven to call for it, should suddenly be destroyed.  
15. And they come to Jerusalem, and Jesus went into the temple, and began to cast out them that sold and bought [in the temple, and overthrew the tables] of the money-changers, and the seats of them that sold doves,  
Paraphrase 15. in the court of the Gentiles, which the Jews were more willing to profane (see Note b.) and overturned the tables, &c▪ See Note on Mat. 21. b.  
16. And would not suffer that any man should carry any 
* commodity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mat. 21. b.  vessel through the temple.  
17. And he taught saying unto them, Is it not written, My house [shall be called 
† the house of prayer to all nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note b of all nations, The house of prayer? but ye have made it a den of thiefs.]  
Paraphrase 17. shall be an holy place, set apart for all the people of the world to worship me in, but you have tranformed it into a receptacle for cheats to reside in, See Note on Mat. 21. c.  
18. And the Scribes and chief priests heard it, and sought how they might destroy him, [for they 
* or, feared, because; for the Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feared him, because all the people was astonished at his doctrine.]  
Paraphrase 18. for resolving unto to be instructed or reform by him, not to receive the reformation brought from heaven, they were yet afraid that something would come of it, derogatory to their authority, for the whole multitude of men that heard him, looked on him with admiration.  
19 And when even was come, he went out of the city.  
20. And in the morning as they [passed by] they saw the fig tree dried up from the roots.  
Paraphrase 20. went again from Bethany to Jerusalem Mat. 21. 20.  
21. And Peter calling to remembrance, saith unto him, Master, behold, the fig tree, which thou cursedst, is withered away.  
22. And Jesus answering, saith [unto them, Have faith in God.]  
Paraphrase 22. to the disciples, Believe in God.  
23. For verily I say unto you, that whosoever shall say unto this mountain, Be removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith.]  
Paraphrase 23. For I have given that power to you, that if any of you in the fear of God, with full confidence of faith, without all mixture of doubting, shall set upon any the greatest difficulty, though as great as the removing of a mountain, and assuredly believe that, through the strength and power of God in Christ, it shall be done, 〈◊〉 shall do whatsoever he will.  
24. Therefore I say unto you, What things soever ye desire, when ye pray; believe that ye receive them, and ye shall have them.]  
Paraphrase 24. This is to be undertaken by you, not upon confidence of your own strength, but by humble prayer to God, and whatsoever you shall thus pray for, believing that I will according to my promise grant it to you, that ye shall be sure to receive from me.  
25. And when ye stand praying, forgive if ye have aught against any, that your father also which is in heaven may forgive you your trespasses.]  
Paraphrase 25. But for the obtaining this certain return to your prayers, the other conditions which have formerly been required (see Mat. 6. 14.) to make men's prayers effectual, must be observed by you, Namely, that whensoever you pray for any thing to be granted you by God, you put all malice from you, and be filled with all charity even to your enemies, that God may in like manner deal with you.  
26. But if you do not forgive, neither will your father which is in heaven forgive your trespasses.  
Paraphrase 26. And if you do not so, there is no expectation that any prayer of yours, whether for pardon of sin, or any thing else, shall be heard and granted by God.  
27. And they come again to Jerusalem, and as he was walking in the temple, there come to him [the chief Priests, and the Scribes, and the Elders,]  
Paraphrase 27. the Sanhedrim of the Jews, to whom prophets were wont to approve their mission,  
28. And say unto him, By what authority dost thou these things? and who gave thee this authority to do these things?  
29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.  
30. The baptism of John, Was it from heaven, or of men?] Answer me.  
Paraphrase 30. Was John that received proselytes by Baptism, sent with commission from God, or no?  
31. And they reasoned with themselves saying, If we shall say, From heaven, he will say, Why then did ye not believe him?  
32. But if we shall say, Of men, they feared the people: for all men counted John, that he was [a prophet indeed.]  
Paraphrase 32. a prophet sent with commission from God.  
33. And they answered and said unto Jesus, We cannot tell. And Jesus answering, saith unto them, Neither do I tell you by what authority I do these things.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Not yet] That the words are thus literally to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it was not a time, or season of figs, there is no doubt; what the meaning of the word time, or season here is, will be the only difficulty. If the time, or season of the year, wherein figs are ripe, so that it be here said it was not that time of ripe figs, than many inconveniencies will follow, As first that will not be (as this passage is designed) a reasonable account, why there was nothing but leaves on the tree, for green figs there might be, and so somewhat beside leaves though the time of ripe figs were not come, 2ly, It is not to be imagined that Christ being hungry, v. 12. and thereupon going out of his way to a fig tree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all account to find some food there, should do so at a time, when he knew fruit was not ripe, green figs, before they are ripe, being as unfit for food as could be imagined. 3. If we consider the time which is there specified, we shall have reason to doubt, whether thus interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were indeed any truth in the speech, being great probability, that at this time of the year figs in Judaea were wont to be ripe. For it was immediately before the Passover, (presently after the Hosannaes') both here, and in Matthew. And that is about the time of putting the sickle into the corn, Deut. 16. 9 and their offering their first fruits, (seven weeks before Pentecost, Leu. 23. 16.) by which it is evident that fruits were then ripe in that country. This may be farther confirmed by a passage in Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
At the time that the Cuckoo sounds out his note (that we know is at the beginning of our spring) than all the Phoenicians (that is, the inhabitants of Canaan, Mat. 16. Note f.) reaped their wheat and their barley in their fields, and that was the meaning of the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, saith the Scholiast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Cuckoo cries, we reap, by we noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the circumcised, as appears by that Scholiast in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Egyptians there were many circumcised (so Herodotus in Euterpe saith of them.) And then that the fruits of trees were gathered also at the same time with the corn, appears among many other evidences, by the express words of Philo, Leg. ad Caium p. 795. E. where Petronius in his letter to Caius, about the setting up the image of Jupiter in the Temple, tells him his fear, that the provoked Jews would set on fire all the fruits of the ground; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the fruit was now ripe (where by the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the proper word for the time of fruits being ripe) and therefore care must now be taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the taking in of the fruits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only the corn of the field, but the fruit of the trees, from which circumstance it is, that Baronius duly concludes that this of the designed dedication of that image, was at the Passover, and so a punishment that might mind the Jews of their sin of crucifying Christ at that time of the year. As for that objection which is apt to deceive many, and so imposed upon S. chrysostom, because this time of Easter is not the time of harvest in other places, whereupon that Father Tom. 4. p. 629. l. 20. speaking of Pentecost, saith, it was the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the sickle was to be put into the harvest and the fruits to be gathered in, 'tis easily answered, that the difference of the Climate betwixt Judaea and Greece, and much more betwixt Judaea and us; being so great, and the forwardness of fruit depending so immediately on that, there can be no strangeness in it; For these and other reasons it seems improbable that this should be the meaning of the words. Another notion, I conceive, there is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, or season, which will be subject to none of these, nor any other inconveniences. For the word literally signifying a seasonable time, and time being of a great latitude, belonging to any part of time, an age, a year, and not only a part of a year, though the first of an age cannot, yet the second of a year may be appliable to this place, and then the meaning will be, that that was not a season of figs, that is, a good fig year, a year that brought forth any store of figs in that country. And in this interpretation of the phrase, the whole passage will be very perspicuous; Christ was hungry v. 12. and seeing a fig tree afar off, having leaves, that is, looking very promisingly, he went out of his way to it, if so be he might find any thing, that is, any one, or more figs upon it, And when he came to it, he found nothing but leaves, not one fig of any kind, ripe or other, of which this reason is rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it was not a kindly seasonable year of figs. Whereupon Christ immediately curseth the tree, for having such promising verdure of leaves, but no kind of fruit on it, and so symbolically foretells the fate of that people of the Jews, who were at this time very barren of good works, 'twas a very ill season of fruit with them, (and when Christ comes shortly after to visit, shall he find faith on the earth? any fruit of the Christian faith in that land of Judaea?) though they made very promising fair professions. Having said thus much, it will not be necessary to take notice of the emendation, which the learned Dan. Heinsius hath here proposed, converting it, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it was not a season of figs, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for where he was, (that is, in that place) the season of figs, that is, it was the season of ripe figs. The exceptions which offer themselves against this conjecture are many. 1. The great change that is made by this means even from a Negative to an Affirmative, from one member of a contradiction to another, which if it were allowed upon no greater grounds, then of a conjecture, the consequence would be very dangerous, 2. In case this conjecture were admitted, the words so read would be of a style discernibly different from all the rest of the book; For of either of those forms of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where he was, for in that region, or place, in opposition to other remote climates, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, season of figs so concisely, for it was the season of figs, 'twould be hard to find any example in the New Testament: And then, though to reduce a perplexed intricate, unusual form of speaking, to a perspicuous ordinary phrase, it might be reasonable to propose a conjecture, yet to force it by this means from an usual to a strange form, (for which there is no example) will not be very reasonable. Lastly, there is no need, or use of any change, as already appears; but on the contrary, if the change were admitted, the verse would be less intelligible than now it is, For the words are a reason, as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for assures us: Now that which is next before, and to which this is affixed as a reason, being this, that coming to the fig tree he found nothing but leaves, the words in that new reading, for where he was, it was the season of figs, cannot be thought a reason of that (the season for fruit cannot be the reason that there was no fruit,) but would be of the contrary, whereas the words in the old reading are a clear reason of it, there were no figs, but only leaves to be found, for it was not a season of figs. The only thing possible to be replied, is, that the words so altered shall be a reason of Christ's going to the tree to see if there were any fruit on it, and not of his finding no fruit, Which if it be said, than I answer, that this is most unreasonable, when the words, as they lie, are regularly a reason of what went next before, to change them, upon conjecture or fantasy, into the direct contrary, and then affix them as a reason of what is farther off, and with which they do not connect, but might with as much reason be farther severed and connected with any other (yet remoter) passage, to which a fresh conjecture should accommodate them.  
V. 17. All nations] There were three atria, or courts, or isles in the Temple, the first, the court of the Priests, the second of the other Jews, together with the perfect complete Proselytes, they that were circumcised and undertook the whole Law, and differed nothing from Jews, but that they were born of Gentile parents, the Proselytes of justice, or of the Covenant, (see Note on Mat. 23. d. and c. 3. a.) and the third was the court of the Gentiles, that is, of those Gentiles, which were received as Proselytes of the gates, the Gentile worshippers, or pious heathens, that had undertaken the seven precepts of the sons of Noah (renounced Idolatry, etc.) though not the whole Jewish law; This court of the Gentiles was indeed discriminated by a sept or little low wall from the court of the Jews, and was therefore by them thought less holy than their court, and because the Jews did not worship in it, they therefore conceived that it might be lawfully put to common or profane uses and so 'twas here used by the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  But Christ saith, it was a house of prayer to the Gentiles, and therefore had a promise of God's peculiar presence there, and consequently a relative sanctity, and was not to be thus used to common profane uses.    

CHAP. XII.  
1. AND he began to speak unto them by parables, A certain man] planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.  
Paraphrase 1. And Christ spoke many parables unto them, all pertinent to the rebuking of them for their unbeleif, as first that mentioned Mat. 21. 28. and then secondly this here Mat. 21. 33. of a man that  
2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard:  
3. And they caught him, and beat him, and sent him away empty.  
4. And again he sent unto them another servant, and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.  
5. And again he sent another, and him they killed, and many others, beating some, and killing some.  
6. Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.  
7. But those husbandmen said among themselves, This is the heir, come, let us kill him, and the inheritance shall be ours:  
8. And they took him and killed him, and cast him out of the vineyard.  
9 What shall therefore the Lord of the vineyard do? He will come and destroy the husbandmen, and will give the vineyard unto others.  
10. And have ye not read this scripture, The stone which the builders rejected, is become the head of the corner?  
Paraphrase 10. Psal. 118. 22. Isa. 28. 16. Mat. 21. 42. Acts 4. 11. Rom. 9 33. 1 Pet. 2. 7.  
11. This was the Lords doing, and it is marvellous in our eyes.  
12. And they sought to lay hold on him, but feared the people: for they knew that he had spoken this parable against them, and they left him and went their way.]  
Paraphrase 12. And they were willing to find some justifyable occasion to apprehend him, being somewhat restrained by fear of the people, and yet being much incensed against him (for they knew that he had designed these parables particularly to portray them) but in fine they let him alone at present and departed.  
13. And they send unto him certain of the Pharisees, and of the Herodians, to catch him in his words.]  
Paraphrase 13. Soon after, being wiling to get some accusation against him, they sent some of the Pharisees and some of the Herodians together to him, the Pharisees that thought not Caesar to have right over Judaea, but looked on him as an usurper; and the Herodians (see Note on Mat. 22. b.) which asserted his right, that between them they might bring him to say somewhat either against the liberty of the people of God, asserted by the Pharisees, or against the power of the Roman Emperor, asserted by the others; perhaps also suspecting by his frequent being in Galilee (and his Apostles most of them being born there) that he was of the sect and doctrine of the Galileans, that no acknowledgement or tribute was to be paid to the Emperor.  
14, And when they were come, they say unto him, Master, we know [that thou art right, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth,] Is it lawful to give note a tribute to Caesar, or not?  
Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it, and not suffer the fear of Caesar to restrain thee from telling us the will of God.  
15. Shall we give, or shall we not give? But he knowing [their hypocrisy] said unto them, Why tempt ye me? Bring me a penny that I may see it.  
Paraphrase 15. the treacherousness of their design under those fair words,  
16. And they brought it. And he said unto them, Whose is this image and superscription? And they said unto him, Caesars.  
Paraphrase 16. See Note on Mat. 22. c.  
17. And Jesus answering, said unto them, Render to Caesar the things that are Caesar's, and to God the things that are Gods. And they marvelled at him.  
18. Then come unto him the Sadducees, which say there is [no resurrection,] and asked him, saying,  
Paraphrase 18. Mat. 22, 23. no future state after this life,  
19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.  
20. Now there were seven brethren, and the first took a wife, and dying, left no seed;  
21. And the second took her, and died, and left no seed; and the third likewise;  
22. And the seven had her, and left no seed, last of all the woman died also:  
23. In the resurrection therefore, when they shall rise, whose wife shall she be of them, for the seven had her to wife?  
24. And Jesus answering, said unto them, Do ye not therefore err, because ye know not [the Scriptures, neither the power of God?]  
Paraphrase 24. The doctrine of the scriptures concerning the resurrection, and the power of God in bringing it to pass?  
25. For when they shall rise from the dead, they neither marry, nor are given in marriage, but are as the Angels of God which are in heaven.  
26. And as touching the dead that they rise, have ye not read in the book of Moses, how in the bush God spoke unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?  
Paraphrase 26. See Note on Mat. 22. d.  
27. He is not the God of the dead, but the God of the living.] Ye therefore do greatly err.  
Paraphrase 27. Those therefore were then alive, when God said this of them, which was long after their death.  
28. And one of the Scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?  
29. And Jesus answered him, The first of all the commandments is, Heat O Israel, the Lord our God is one Lord.  
30. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy [mind] and with all thy strength, this is the first commandment.  
Paraphrase 30. Understanding v. 33.  
31. And the second is like, namely this, Thou shalt love thy neighbour as thyself: there is none other commandment greater than these.  
32. And the Scribe said unto him, Well, Master thou hast said the truth, for there is one God, and there is none other but he.  
33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices.]  
Paraphrase 33. And the real substantial performance of all duties both towards God and Man, is to be preferred before all those ritual performances that Religion is generally placed in.  
34. And when Jesus saw that he had answered discreetly, he said unto him [Thou art not far from the kingdom of God.] And no man after that durst ask him any question.  
Paraphrase 34. This account of thine argues that thou art not far from being a Christian, the doctrine of the Gospel containing little more in it beyond this.  
35. And Jesus answered and said, while he taught in the Temple, [How say the Scribes that Christ is the son of David?  
Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture.  
36. For David himself said by the holy Ghost, The Lord said to my Lord, Sat thou on my right hand, till I make thine enemies thy footstool.  
37. David therefore himself calleth him Lord, whence is he then his son? And the common people heard him gladly.  
38. And he said unto them in his doctrine, beware of the Scribes which love to go in long clothing, and love salutations in the market places,  
39 And the chief seats in the Synagogues, and the uppermost rooms at feasts:  
40. Which devour widows houses, and for a pretence make long prayers, these shall receive greater damnation.  
Paraphrase 40. Ma. 23. 14.  
41. And Jesus sat [over against the treasury,] and beheld how the people cast money into the treasury, and many that were rich cast in much.  
Paraphrase 41, in the Temple over against the chest, into which the freewill offerings were cast for pious and charitable uses, Lu. 21. 1.  
42. And there came a certain poor widow, and she threw in two mites, which make a farthing.  
43. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in then all they which have cast into the treasury.  
44. For they all did cast in of their abundance, but she [
* out of her penury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of her note b want did] cast in all that she had, even all her living.  
Paraphrase 44. having scarce enough for herself, yet out of that very little hath been liberal, and  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Tribute] Judas of Galilee (called indifferently Gaulonita and Galilaeus) was saith Josephus, head of a fourth sect among the Jews, (see Antiq. l. 18. c. 2.) and having Saddok a Pharisee joined to him, he solicited the people to defection, telling them that God was to be their only Master and Prince, and no mortal to be acknowledged such; that the requiring a tax from them, if it were paid by them, was a manifest profession of servitude, and that 'twas their duty to vindicate their liberty, by which means he raised a great sedition among the Jews, and was the cause under pretence of defending the public liberty, of innumerable mischiefs to the nation. Of this sect 'tis possible they suspected Christ might be a favourer, and the rather for his being counted a Galilean, and that therefore they now come and ask him this question. And though he answer most punctually in favour of the Roman Emperor, and so much more for the paying then for the refusing to pay tribute, yet because there was so much caution in his speech as that the Pharisees were not able to take any advantage against him, It is therefore improved into an accusation against him, that he forbade to give tribute to Caesar, Lu. 23. 20. see Note on Mat. 22. b. That which is in the Printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tax, or tribute, is in the old Greek and Latin MS. which Th. Beza sent to the University of Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head money.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Want] To discern the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Scripture writers, it will not be amiss to look on it a little in the Old Testament, Ezr. 6. 9 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered) signifies that which they have need of, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies oportuit, necesse habuit, indiguit, to want, or have need of, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 21. 4. will be rendered out of her necessaries, out of that which was necessary to her, out of that which she wanted for herself, out of her very low estate or extremity (as appears by that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all her provision, all that she had to live or subsist on) as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that which those others had to spare: Thus Phil. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of a very low estate, wherein he had no more than absolute necessaries (with which, saith he, he had learned to be content) expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being abased or very low, v. 12. both which are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hungering is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding full. So 1. Cor. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you ought to have done, and did not, they have supplied, 2 Cor. 8. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your abundance may be a supply to their necessities, and c. 9 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the necessity of the Saints, and c. 11. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my necessity; So Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your defect of ministering to me, or that ministering to me, which was necessary, but through distance could not be performed, on our part, So Col. 1. 24. I rejoice in my sufferings for you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: thus, or to this sense, Christ suffered for his Church, his body, (yea Lu. 24. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ought to suffer, in many respects there was a necessity of it) And so in like manner by way of correspondence (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) it is necessary, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that I that am a Christian, should suffer for you, for the Church, that is, his body, this now I do, I in my flesh make up, by way of Antitype, those necessary sufferings of Christ for his body. So 1 Thess. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to complete or fill up (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) those things that are necessary to your faith. All this is here cast together, to give one entire view of these words in the New Testament.    

CHAP. XIII.  
1. AND as he went out of the Temple one of his disciples saith unto him, Master, see what manner of stones, and what buildings are here.  
2. And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another that shall not be 
* plucked asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thrown down.  
Paraphrase 2. See Note on Mat. 24. a.  
3. And as he sat upon the mount of olives, over against the Temple, Peter and James and Andrew asked him privately,  
4. Tell us [when shall these things be? and what shall be the sign when note a all these things shall be fulfilled.]  
Paraphrase 4. When shall this utter destruction of the Temple be, and consequently of the Jewish nation, and what prognostics or forerunners of it shall be observable: (see Note on Matth. 24. b. c.  
5. And Jesus answering them began to say, Take heed lest any man deceive you.]  
Paraphrase 5. And Jesus answered them, the forerunners that you are most concerned to know, are the great dangers that ye shall be in, if ye be not very wary of being seduced and drawn off from the truth.  
6. For many shall come in my name, saying, I am Christ, and shall deceive many.]  
Paraphrase 6. For before that time, many false prophets and false Christ's pretending to deliver the nation from the Roman subjection, shall appear among you, and draw many followers after them.  
7. And when ye shall hear of wars and rumours of wars, be ye not troubled, for such things must needs be, but the end shall not be yet.  
8. For nation shall rise against nation, and kingdom against kingdom, and there shall be earthquakes in divers places, and there shall be famines and troubles, these are the beginnings of 
* the pangs of travail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sorrows.]  
Paraphrase 8. For there shall be civil wars among you (see Note on Mat. 24. c.) and earthquakes in several parts of your country, and famines and tumults, these are as the first grudging of those great pangs of travail which shall after some time come suddenly upon your nation.  
9 But take heed to yourselves, for they shall deliver you up [to 
† the counsels & consistories, ye shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  counsels, and in the Synagogues ye shall be beaten, and ●e shall be brought before Rulers and Kings for my sake, for a testimony 
* to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against them.]  
Paraphrase 9 to the great Consistory in Jerusalem, and the lesser in other cities where you shall be scourged, and delivered to the Roman powers, that they may put you to death (because the Jews cannot) and this shall be a means of making known to them the Christian religion (as it was in S. Peter and Paul)  
10. And the Gospel must first be published among all nations.]  
Paraphrase 10. But before this destruction come on the Jews, the disciples shall have preached through all the cities of Jewry, and from them depart to the Gentiles.  
11. But when they shall [lead you, and deliver you up, take no thought before hand what ye shall speak, neither do ye premeditate, but whatsoever shall be given you in that hour, that speak ye, for it is not ye that speak, but the holy Ghost.]  
Paraphrase 11. carry you before those tribunals, be not solicitous beforehand (see Mat. 10. 19) what answers or pleas to make, for at that time ye shall be by the Spirit of God extraordinarily instructed what apologies or answers to make, and what shall then come into your hearts; remember 'tis an effect of this special promise of mine, and so to be looked on by you, as the dictate of God's Spirit, and not as any invention of your own, and so without fear or diffidence to be delivered by you.  
12. Now the brother shall betray the brother to death, and the father the son, and children shall rise up against their parents, and shall cause them to be put to death,]  
Paraphrase 12. And these prosecutions, and bringing you before tribunals ye must look for from those that are nearest to you, from Jews of your closest alliances.  
13. And ye shall be hated of all men for my name sake, but he that shall endure to the end, the same shall be saved.]  
Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition, All which must not be matter of discouragement to you, for it will be so ordered by the providence of God, that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelm the unbelievers and Apostates, and the only sure way of making you eternally happy, (see Mat. 10. 22. note h.) whatsoever your sufferings be  
14. But when ye shall see [the abomination of desolation, spoken of by Daniel the Prophet, standing where it ought not, (let him that readeth understand) then let them which be in Judea flee to the mountains]  
Paraphrase 14. the Roman army (see note on Mat. 24. f.) like that which Daniel spoke of, besieging Jerusalem, that holy city, towards which the Gentiles ought not to be suffered to approach, etc. (what ye read in Daniel of other times, have here a farther completion) then be sure ye get you out of Judea. see Mat. 24. g.  
15. And let him that is on the house top, not go down into the house, neither enter therein, to take any thing out of the house,  
16. And let him that is in the field [not turn back again to take up his garment.]  
Paraphrase 16. get away with as much speed as possibly he can, and not venture the hazard of his life, to save any thing that he hath.  
17. But woe to them that are with child, and to them that give suck in those days.  
18. And pray ye that your flight be not in the winter.]  
Paraphrase 17, 18. And the haste will be so great which will be necessary in this conjuncture of time, that they that have encumbrances about them to stop that haste, as for example, women with child, or that give suck, or any else, in case it happen to be in the winter, will be much endangered by it.  
19 For in those days shall be affliction such as was not from the beginning of the creation which God created, unto this time, neither shall be.]  
Paraphrase 19 For they shall be days of most heavy affliction and pressure, such as never were, and never shall be paralleled in any time.  
20. And except that the Lord had shortened those days, [no flesh should 
* escape, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be saved, but for the elects sake, whom he hath chosen, he hath shortened the days,]  
Paraphrase 20. Such fury of the zealots, such intestine tumults and horrid cruelties, and such foreign close sieges from the Romans, and from thence miserable famines and plagues, that it will be imputable as an especial act of God's overruling providence, if there be one Jew left undestroyed. But 'tis foretold by the Prophets that a few shall escape, and that all the Jews should not be utterly cut off, (see Mat. 24. 22. and note k) and for the fulfilling that prophecy care shall be taken for the preserving of some, those especially who shall adhere constantly to the obedience and faith of Christ.  
21. And then if any man shall say to you, Lo, here is Christ, or, Lo he is there, believe him not,]  
Paraphrase 21. And so ye are nearly concerned to be careful, that ye run not out after any deceivers.  
22, For false Christ's and false prophets shall rise, and shall show signs and wonders, [to] seduce, if it were possible, even the very elect.  
Paraphrase 22. that they may, or such as may  
23. But take ye heed, [behold I have foretold you all things.]  
Paraphrase 23. Remember I have forewarned you.  
24. But in those days, after that tribulation, the Sun shall be darkened, and the Moon shall not give her light.  
Paraphrase 24. Mat. 24. 29.  
25. And the stars of heaven shall fall, and [the 
† host's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  powers that are in heaven] shall be shaken.  
Paraphrase 25. the hosts of heaven, see Mat. 24. 29.  
26. And then shall they see the son of man [coming in the clouds with great power and glory.]  
Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon. to Revel.  
27. And then shall he send his angels and gather together his elect from the four winds, [from the uttermost part of the earth to the uttermost part of heaven.]  
Paraphrase 27. from one end of the world to another. See Mat. 24. 31.  
28. Now learn a parable of the figtree, When 
* the branch thereof is now become soft, and the leaves sprout forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  her branch is yet tender, and putteth forth leaves, ye know that summer is near.  
29. So ye in like manner when ye shall see these things come to pass, know that it is nigh, even at the doors.]  
Paraphrase 29. The like judgement may ye make by these signs and prognostics to discern when this vengeance comes near.  
30. Verily I say unto you, That this generation shall not pass, till all these things be done.]  
Paraphrase 30. To which I farther add, that it shall be within the life time of some now living, and here present, within thirty or forty years, this is sufficient warning for you, and answer to your question, v. 4.  
31. Heaven and earth shall pass away, but my words shall not pass away.]  
Paraphrase 31. (And do not ye doubt of the truth of it, for it is irreversibly set.)  
32. But of that day and that hour knoweth no man, no not the Angels which are in heaven, neither note b the Son, but the Father.]  
Paraphrase 32. But of the point of time when this shall be, no created understanding knows, no not Christ himself according to his humane nature.  
33. Take ye heed, watch and pray, for ye know not when the time is.  
Paraphrase 33. And this on purpose thus concealed, to lay the greater obligation on all to be perpetually watchful, and diligent to behave themselves like Christians.  
34. For the son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.  
35. Watch ye therefore, for ye know not, when the master of the house cometh, [at even, or at midnight, or at the note c cock crowing, or in the morning)]  
Paraphrase 35. at nine at night, or at twelve, or at three, or at six in the morning)  
36. Lest coming suddenly he find you sleeping.]  
Paraphrase 36. Lest he come at a time, when ye least expect him, and find you in a posture uncapable of mercy from him, unqualified to receive benefit by his coming.  
37. And what I say unto you, I say unto all, Watch.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. All these] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, these things, and all these things signify that which had been by this Evangelist mentioned in the words immediately precedent, there is no question, And consequently that thereby is signified the Destruction of the Temple, and what was employed and contained in that, the City, and nation of the Jews, their whole Government, Civil and Ecclesiastical. Which being the words, in which S. Mark expresses that, which S. Matthew expresses in other words, (here, what shall be the sign when all these things shall be fulfilled? there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what is the sign of thy coming, and of the consummation of the age? it irrefragably follows from hence (what hath been insisted on at large in the Annotations on Mat. 24. b. c.) that the coming of Christ, and consummation of the age signifies the destruction of the Jewish Temple, and nation; Of which only, and not of the day of last Judgement, the signs are here demanded by the Disciples, and given by Christ; Which I here add ex abundanti, for the removing all scruple in this matter. To the same purpose 'tis again observable, that though here, at the beginning, S. Mark do not at all use the phrase of Christ's coming in this manner, yet v. 26. instead of that which is in another phrase in S. Matthew, c. 24. 30. then shall appear, or be seen, the sign of the son of man in heaven, this signal punishment and revenge on the crucifyers from Christ now reigning in heaven he hath these plain words, Then shall they see the son of man coming in the clouds with great power and glory.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. The son] That this whole discourse belongs to the destruction of Jerusalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been said in the Annotations for the evincing of it. Which having been the matter of daniel's predictions, and afterwards of some of John's visions in the Revelation, and here of Christ's, It is most certain, that the time of it was revealed by God to this son of man, and other his servants, and therefore of that, and of the particular circumstances connecting to the last point of that, it cannot be understood, that of that knoweth no man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. That day and hour therefore, of which the words are to be understood, must be more nicely interpreted, to signify not the time more loosely but more strictly that very point of time, wherein this fatal blow was to be struck; And of this, to preclude the curiosity of men, and to engage their vigilance, Christ is pleased to tell them, that no dispensation of Gods, either by man viz. Daniel, or any other Prophet, or by Angel, or (which is highest) by the son of man, had ordered us thus to know the times or the seasons, this being no part of the Prophetic office of any man, or within the commission of Christ himself, to reveal this secret to them. What the Agnoetae taught in this matter, and wherein their supposed mistake consisted, is not obvious to define. They were thus called, saith 
* De Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 514. A.  Leontius, because they defined from this text, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Christ as man was ignorant of some things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner as we say he suffered grief, etc. For this, saith he, Theodosius Bishop of Alexandria wrote against them, but his authority is not great, being himself tainted, and deemed as an Heretic, as there appears, and so accounted by 
* Ann. 535 n. 71 Theodosiu● Alexandrinus Episcopus Haereticus  Baronius, and his followers Theodosiani or Jacobitae. But Eulogius Bishop of Alexandria also wrote against them, and the Epitome of his arguments and answers we have in 
* n. 230 p. 882  Photius, and the sum of them is, that what is here said of Christ, was said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundùm respectum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* So Aquinas from Origen par. 1. qu 10. 〈◊〉 2. ad. 1  in that his body, viz. the humane nature, of which he was the head was not without ignorance, as, saith he, he is said to be made sin and a curse for us, because the head appropriating to itself the things of the body, he thus took upon him the things of the body, viz. of us sinful men. Yet 
* p. 183  after this, though he much dislike, that either according to his Divinity or Humanity, ignorance should be attributed to him, he cannot but 
* Ibid.  acknowledge with Gregory Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he knows indeed as God, but is ignorant as man, only adding, that the Fathers that acknowledged, or admitted ignorance in our Saviour, in respect of his humanity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did not produce this, as a doctrine, but to repress the Arians, made use of it. Now of this discourse of Eulogius 
* Ep Ex. Reg. l. 8 Ep. 42  Pope Gregory gives his opinion in his Epistles, that he admires much in it, but dislikes nothing, that he had written a great deal to Anatolius the Deacon to the same sense, that what he said of Christ's words, that they were to be referred to him juxta corpus ejus, not quod sumus, in respect of his body, which we are, is most true, and that S. Augustine had oft expressed himself to the same sense, adding also another interpretation of the words, not that the son of man was ignorant of that day, Sed quia hunc sciri minimè permittat, but that he would by no means permit it to be known. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caesarius Dial. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so Aqninas also part 3. qu. 10 art. 2 ad. 1.  After this, another subtlety, as he styles it, he proposeth, that the only son being incarnate, and made for us perfect man, in natura quidem humanitatis novit diem— Sed hunc non ex natura humanitatis novit, knew the day in his humane nature, but not from his humane nature, because being made God-man, he knew it only per Deitatis suae potentiam, by the power of his deity. This certainly hath truth in it, but will not easily be discerned how it opposeth them, who acknowledging Christ God-man to know all things in this hypostatical union, do yet affirm him, in respect of his Humanity, to be ignorant of some things; For 'tis not necessary, they should mean any more in thus affirming, then that he hath not this knowledge of all things from his Humanity, but from his Divinity only. In that Epistle of Gregory's, one thing is resolved, which may possibly give some light to this whole matter, viz. 
* Res valde manifesta est quia quisquis Nestorianus non est, Agnoeta esse nullatenus potest.  that he that is no Nestorian, cannot be an Agnoeta. If this be true, than we have a competent cause of the Agnoetae being reckoned up for Heretics, for such the Nestorians doubtless were, denying the union of the Divine and Humane nature in Christ. But the history rather inclines us to believe, that the Agnoetae were Eutychians than Nestorians, for Theodosius was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that opposed the Council of Chalcedon, and those that broke off from him (about this point of Christ's being ignorant of some things, in respect of his Humanity) had been, till then, of his communion, and so opposers of that Council, see Leontius, p. 514. A. These Eutychians heresy consisted in this, that they affirmed so close an union betwixt the Word and the humane nature, that they became but one nature, and this was refuted in that Council of Chalcedon, and the Agnoetae being opposers of that Council, must be supposed to adhere to this Heresy, and then indeed it must be acknowledged they were Heretics, and their Heresy, so much worse than bare Eutychianisme as it is blasphemy to impute nescience or ignorance to God. For supposing, as an Eutychian supposeth that the divinity and humanity were by union 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  become one and the same nature, 'twere prodigious to believe, that this nature were ignorant of any thing. This therefore I suppose to be the ground of defining these Agnoetae to be Heretics; for such they were, if they thus taught. But for the doctrine of those, which hold firmly the decrees of all the four first General Counsels, and so condemn all the Heresies there condemned, particularly that of Nestorius, dividing the Persons, and of Eutychus confounding the Natures in Christ, and only affirm, that though as God, he knew all, yet as man, he was ignorant of some things, just in the same manner, as he was passable and subject to all humane infirmities, which had not sin in them, and that this is his own express affirmation, that the son of man knew not that day and hour, this sure is so far from Heresy, that, as the same Leontius elsewhere tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 531. B. it is the unanimous assertion of all the Fathers, to which neither the Council of Chalcedon, nor any other hath taught any thing contrary. For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resuming this business of the Agnoetae, and recounting the answer that some gave, that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither the son] were spoken by Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— by way of prudential economy, to avert the disciples from their inquiry— he adds, as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 531. B.  his own affirmation, that it is not fit to speak over subtly in this matter, and that therefore the Synod did not make any decree in it.  
V. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  35. Cock-crowing] The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning. For there were two cock-crowings in the night, as appears c. 14. 30. and the second is here spoken of, and called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also Mat. 26 75. and Lu. 22. 34, and Joh. 13. 39 there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock shall crow, where yet the meaning is clearly this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second crowing as appears by this Evangelist, ch. 14. 30. See Censorinus.    

CHAP. XIV.  
1. AFter two days was the feast of the Passover and of unleavened bread: and the chief Priests and Scribes sought how they might take him by craft] and put him to death.  
Paraphrase 1. When the Passover which is the preparation to the seven day's feast of unleavened bread (or in the evening of which began the abstinence from all leavened bread) was now but two days off, that is, About wednesday in the Passion-week, the Sanhedrim took council how they might apprehend him secretly without any great noise, Lu. 22. 6.  
2. But they said, Not on the 
* feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feast- day, lest there be an uproar of the people.]  
Paraphrase 2. And they resolved on it in council (see Mat. 26. 5.) that It were best to defer it till after the Passover, lest the multitudes being then there, they should rescue him tumultuously.  
3. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman, having an 
* a cruse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mat. 26. b.  alabaster box of ointment of note a spicknard very precious, and she 
† shaking, or rubbing the cruse, she poured out of it upon.  note b brake the box, and poured it on his head.  
4. And there were some that had indignation among themselves,] and said Why was this waist of the ointment made?  
Paraphrase 4. Judas was very angry at it, (Mat 26. 8.  
5. For it might have been sold for more than three hundred pence, and have been given to the poor: and they murmured against her.  
6. And Jesus said let her alone, Why trouble ye her? she hath wrought [a good work on me.]  
Paraphrase 6. a singular work of charity upon me.  
7. For ye have the poor with you always, and whensoever ye will, ye may do them good, but me ye have not always.  
8. She hath done what she [could, she is come aforehand to anoint my body 
* toward embalming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the burying.  
Paraphrase 8. had in her power was able, she hath done this prophetically unto me, using this funeral rite as a prefiguration of my death which is now approaching.  
9 Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.  
10. And Judas Iscariot one of the twelve, went unto the chief Priests [to] betray him unto them.  
Paraphrase 10. to agree with them upon a price whereupon he would.  
11. And when they heard of it, 
Mat. 26. 2.  they were glad, and promised to give him money. And he sought how he might 
* seasonably deliver him up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  conveniently betray him.  
12. And [the note c first day of unleavened bread, when they killed the Passover, his disciples] said unto him, Where wilt thou that we go and prepare, that thou mayst eat the Passover.  
Paraphrase 12. on thursday even, the beginning or first part of the Paschall day, on which they use to put leaven out of their dwellings, and at the conclusion of it that is, at sunset following, to eat the Passover, his disciples. (according to the custom of beginning then to make preparation for the Paschall sacrifice on the day approaching) came and  
13. And he sendeth forth [two of his disciples,] and saith unto them, Go ye into the city, and there shall meet you a man hearing a pitcher of water, follow him,  
Paraphrase 13. Peter and John, Lu. 22. 8.  
14. And whersoever he shall go in, say ye to the good man of the house, The Master sayeth, Where is the guests chamber, where I shall eat the Passover with my disciples?  
15. And he will show you an upper room 
* laid with carpers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  furnished and prepared, there make ready for us.  
16. And his disciples went forth and came into the city, and found as he had said unto them, and they made ready [the passover.]  
Paraphrase 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Egypt, (but not the lamb, see note c.)  
17. And in the evening he cometh with the twelve.]  
Paraphrase 17. And in the night (see note on Mat. 14. d.) he comes with the rest of the twelve.  
18. And as they 
* lay along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat and did eat, Jesus said, Verily I say unto you, 
† one of you shall deliver me up, he that eateth with me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  One of you [which eateth with me] shall betray me.  
Paraphrase 18. One that eateth in the same mess with me, v. 20.  
19 But they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?  
20. And he answered and said unto them, It is one of the twelve,] 
* he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that dippeth with me in the dish.]  
Paraphrase 20. even he (according to Psal. 41. 12.) that eateth in the same mess with me.  
21. The son of man indeed goeth, as it is written of him, but woe to that man, by whom the son of man is betrayed: Good were it for that man if he had never been born.]  
Paraphrase 21. I am to go out of this world to be put to death, according to prophecies; God hath determined that I should come, and like the good shepherd, incur any hazard, lay down my life for the sheep, and foreseeing the malice of the Jews, and their bloody designs, and the falseness of Judas, etc. hath determined to permit me to be slain by them, and accordingly hath foretold it by the prophets, that I should be led as a sheep to the slaughter etc. But that will contribute little to his advantage, that is the actor in it. It is a most unhappy thing to have any hand in putting the Messias, or any other person to death, though their dying may be determined by God to most glorious ends, which the wicked actor or contriver knows nothing of, nor at all designs, but directly the contrary. And therefore any such is a most wretched creature.  
22. And as they did eat, Jesus took bread, and blessed, and broke it, and gave to them, and said, Take eat, This is my body:  
23. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it.]  
Paraphrase 22, 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist.  
24. And he said unto them, This is my 
* blood, that of the new Covenant, that which is shed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blood [of the new Testament which is shed for many.]  
Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind, to assure unto them pardon of sin, Mat. 26. 28. upon their repentance and new life.  
25, Verily I say unto you, [I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.]  
Paraphrase 25. that this is the last Passover I shall keep with you, the next feast I shall keep with you will be in heaven, (see note on Mat. 26. 29. f.)  
26. And when they had sung [an hymn,] they went out into the mount of Olives.  
Paraphrase 26. See note on Mat. 26. g.  
27. And Jesus said unto them, All ye shall be [
* scandalized in, or, through me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offended because of me this night; for it is written, I will smite the shepherd, and the sheep shall be scattered.]  
Paraphrase 27. discouraged and fall of from me, by reason of that which you shall see befall me this night, For as this is the time wherein that prophecy of smiting the shepherd, the man that is my fellow, saith the Lord of hosts, Zach. 13. 7. is to be fulfilled; so shall that other part of that prophecy be fulfilled, that the sheep my followers shall be much dismayed, and dispersed by the fright of it.  
28. But after that I am risen, I will go before you into Galilee.]  
Paraphrase 28. But I shall not long continue under the power of death, I shall soon rise again, and when I do so, I will appear to you in Judaea first, Joh. 20. 19 and afterward, Joh. 21. 1. I will go into Galilee, and thither you may resort to me, and I will give confirmations of your faith, Joh. 20. 20. and settle the whole business of the Church, v. 21. etc. before I ascend to heaven.  
29. But Peter] said unto him, Although all should be offended, yet will not I.  
Paraphrase 29. But Peter being of a warmer spirit, and greater confidence and assurance of his own steadiness then the rest,  
30. And Jesus saith unto him, Verily I say unto thee, that this day even [in this night before the cock crow twice,] thou shalt deny me thrice.  
Paraphrase 30. this night which is the first part of the Jewish day, before the second cock-crowing (see note on c. 13. 35. c.)  
31. But [he 
* over and above, said the mo●e, Though there should be a necessity that I should die with thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spoke the more vehemently, If I should die with thee, I will not deny thee in any wise.] Likewise also said they all.  
Paraphrase 31. the more Christ forewarned him of his fall, the more confidently he affirmed the contrary, That though adhering to thee should certainly cost me my life, yet would I not, to save that life, do any thing contrary to the owning and acknowledging thee, that thou art my Lord, and I a disciple that retain or belong to thee.  
32. And they came unto a place, which was named Gethsemane, And he said to his disciples, Sat ye here [while I shall pray.]  
Paraphrase 32. while I go a little way off and pray.  
33. And he taketh with him Peter and James and John, and began to be fore amazed, and to be very heavy.  
34. And saith unto them, my soul is exceeding sorrowful unto death, tarry ye here and watch.  
35. And 
* going before a little he fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he went forward a little, and fell on the ground, and prayed, that if it were possible [the hour] might pass from him.  
Paraphrase 35. the portion of affliction now present upon him and approaching  
36. And he said, 
† Abba, which is father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See note on Rom. 8. c.  Abba Father, all things are possible to thee, take away this cup from me, nevertheless [not that I will, but what thou wilt.]  
Paraphrase 36. not what seemeth most desirable to my flesh, but to thy divine will and wisdom.  
37. And he cometh and findeth them sleeping, and saith unto Peter, [Simon, sleepest thou? Couldst thou not watch one hour?]  
Paraphrase 37. Thou that didst even now express so much kindness and constancy to me v. 31. art thou so unable to do so much less? In this state of agony, which I expressed to you that I was in, v. 34. couldst thou be so little concerned, as to fall asleep when I stayed so little while from you?  
38. Watch ye, and pray, lest ye enter into temptation,] The spirit truly is 
* forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ready, but the flesh is weak.  
Paraphrase 38. Believe it, as confident and secure and unconcerned as you are, the danger now approaching me, is so near to you also, and the temptation from thence to deny and forswear me so great, that it were fitter for you to be watchful and importunate with God in prayer, that you be not overcome by temptation; see Mat. 26. 41  
39 And again he went away and prayed, and said the same words.  
40. And when he returned he found them asleep again (for their eyes were heavy) neither wist they what to answer him.  
Paraphrase 40. See Mat. 26. 44.  
41. And he cometh the third time and saith unto them, [Sleep on now, and take your rest, note d it is enough, the hour is come, behold, the son of man is betrayed into the hands of sinners.]  
Paraphrase 41. Fare you well, your watching will now be no farther useful to me, The fatal minute foretold you is now present, behold, I shall presently be apprehended and delivered to the Romans, by them to be put to death (because the Jews could not put to death:)  
42. Rise up, let us go, Lo, he that betrayeth me is at hand.  
43. And immediately while he yet spoke, cometh Judas one of the twelve and with him a great multitude with swords and staves, from [the chief priests and the Scribes and the Elders.]  
Paraphrase 43. the Sanhedrim of the Jews  
44. And he that betrayed him, had given them a token, saying, Whomsoever I shall kiss, that same is he, take him, and [lead him away safely.]  
Paraphrase 44. carry him to safe custody, take care he escape not.  
45. And assoon as he was come, he goeth straightway unto him, and saith Master, Master, and kissed him.  
46. And they laid their hands on him, and took him.  
47. And one [of them that 
* were with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stood by] drew a sword, and smote a servant of the high priests and cut off his ear.  
Paraphrase 47. of the three disciples that were with him v. 33. viz. Peter.  
48. And Jesus answered and said unto them,] Are ye come out as against a thief, with swords and with staves to take me?  
Paraphrase 48. And Jesus having reprehended that act of hasty unjustifiable zeal in Peter, and cured the wound, restored the ear to him that had lost it, Mat. 26. 52. etc. turns him to the company that comes to apprehend him, and said.  
49. I was daily with you in the Temple teaching, and ye took me not; but [the scriptures must be fulfilled.]  
Paraphrase 49. this dealing of yours is necessary to the fulfilling of that decree of Gods, expressed by the prophecies of Isaiah, etc.  
50. And [they all] forsook him and fled.  
Paraphrase 50. All his disciples.  
51. And there followed him a certain young man, having a linen cloth cast about his naked body, and the note e young men laid hold on him,]  
Paraphrase 51. And there was a young man, who had been (as 'tis probable) raised from bed by the noise, and so had no more but his inner garment, and that through hast not put on but cast about him, and he followed after to see the event, and the soldiers seeing him were about to apprehend him,  
52. And he left the linen cloth, and fled from them naked.  
53. And they led Jesus away to [the high priest, and with him were assembled all the chief priests and the Elders and the Scribes.]  
Paraphrase 53. Caiaphas' the high priest Mat. 26. 57 where the whole Sanhedrim was come together.  
54. And Peter followed him afar off even into the palace of the high priest, and he sat with the servants, and warmed himself at the note f fire.  
55. And the chief priests and all the council sought for witness against Jesus, to put him to death, and found none.  
56. For many bare false witness against him, but their 
† testimonies were not sufficient.  witness [note g agreed not together.]  
Paraphrase 56. was not equal to that charge of capital crime, were of a lesser moment, if they had been true, not enough to put him to death.  
57 And there arose [certain, and bare false witness against him, saying,  
58. We have heard him say, I will destroy this Temple made with hands, and within three days I will build another made without hands.]  
Paraphrase 57, 58. Some that heard him speak of his own death and resurrection after three days, under the phrase of this temple, or, the temple of his body, Joh 2. 19 and they applied this to the Temple of Jerusalem, and bare witness that he said so of that.  
59 But neither so did their witness agree together.]  
Paraphrase 59 But that, if sufficiently testified, was yet no capital crime.  
60. And the high priest stood up in the midst, 
And neither thus was their testimony sufficient. See note g.  and asked Jesus, saying, Answerest thou nothing? what is it] that these witness against thee?  
Paraphrase 60. And therefore to get some charge against him out of his own mouth, the high priest stood up and said to him, Answerest thou nothing? what fairest thou to these things?  
61. But he held his peace and answered nothing. Again the high priest asked him and said unto him, Art thou the Christ, the son of note h the blessed?  
62. 
See c. 13. 26.  And Jesus said, I am, And ye shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven.  
63. Then the high priest rend his clothes, and saith, What need we any farther witnesses?  
64. Ye have heard the blasphemy, what think ye? And [they all] condemned him to be guilty of death.  
Paraphrase 64. the whole Sanhedrim, v. 53.  
65. And some began to spit on him, and to cover his face and to buffet him, and to say unto him [Prophecy,] And the 
* Sergeants, officers, apparitors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  servants did 
† beat him with blows of a rod, of cudgel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See note on Mat. 17. k.  strike him with the palms of their hands.  
Paraphrase 65. Tell us by divine skill who strikes thee.  
66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest,  
67. And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.  
68 But he denied, saying, I know not, neither understand I what thou sayest And [he went out into the porch, and the cock crew.]  
Paraphrase 68 he was preparing to go out into the place before the hall, and it was about midnight, the first cock-crowing.  
69. And a maid saw him [again,] and began to say to them that stood by, This is one of them.  
Paraphrase 69. Some hours after.  
70. And he denied it again, And a little after they that stood by said to Peter, Surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto.  
71. But he began to 
* imprecate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  curse and to swear, saying, I know not this man of whom ye speak.  
Paraphrase 71. And with a solemn imprecation on himself he swore that he knew him not, was none of his followers.  
72. And [the second time the cock crew, And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice, and note i 
† he lo●ked upon him, and wept.  when he thought thereon, he wept.]  
Paraphrase 72. It was the second cock-crowing about three in the morn, and upon hearing of a cock crow Peter called to mind, what Jesus had said to him, Before etc. and casting his eye up to Christ, he saw him look earnestly upon him, Lu. 22. 61. which together with the crowing of the cock, put him in mind of what he had done, and thereupon he wept (as himself confesses here by his amanuensis S. Mark, but, say the others, he wept bitterly.)  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Spikenard] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been explained Mat. 26. b. Besides that, there are some other difficulties in that passage of the story, as it is set down with some variation in this Gospel. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As 1. For the sort of ointment 'tis here said to be nard, which was not any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dry ointment, as should make it needful to be put in a box, or that box to be broken for the taking it out, but fit to be poured in, and out of a cruse, being moist and fluid, whence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nonnus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dew or watery substance. This nard is reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ointments that do distil out of reeds, either of their own accord, or when they are cut and bruised, and with which nothing is wont to be mixed, that so it may remain a pure, simple, liquid and noble juice. Hence it is called spicata nardus, spikenard, because it thus distils ex spicis vel ex aristis, out of canes or reeds, And it is very possible that that may be the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, lightly varied from the Latin spicata. Some have thought it to come from the name of a place Bist or Pist, whether that be the Metropolis, of Carimania, or of the region of Cabul in India, Others that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify sincere, unmixed as the Latin sincerus, sincere, is said to be made of sine cera without mixture of wax (contrary to the Ceromaoyle and wax together, used by the athletae) and so 'tis generally called pure nard Pura distillant tempora nardo, in Tibullus, pure nard distilling on his temples, and such is commonly the more chargeable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Archestratus) as this here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. John, costly or precious, thus Marcellus in his book De medicament. and Theophil. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unmixed, faithfully prepared, And the Old Glosses, balsamum sine impostura, that is, mixtura, without any deceit. So saith saith Vadianus, Epit. de insulis Mar. Mediterr. Dignum cognitu, quod Plinius tradit l. 13. scilicet novem herbarum species esse, quae nardum imitentur, & adulterent; unde intelligimus in tanta fraudis materia usum loquendi obtinuisse ut pistica nardus diceretur quae sincera & absque vitio est, & plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, germana, & nulla arte vitiata. It is worth knowing, what Pliny affirms, that there are nine species of herbs, which imitate and adulterate nard, whence it is, that, in so great matter of deceit, that nard is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is sincere, and without fault, deceitless and not vitiated by any art. But that which seems to me the most probable is, that as there are in the New Testament writers many Latin words, and those a little disguised by turning into Greek, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for libra etc. so here spicata may be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as it were, the Anagram of it, the misplacing, but yet retaining all the consonants in it. This is I find, Erasmus' opinion of it, whose judgement I shall suppose fit to recommend it to the reader.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Brake] This part of this passage expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remains still (after all that hath been said on S. Matthew and here) to be explained. That it cannot be interpreted of her breaking the vessel, I am persuaded, not only first, because a vessel of that kind, of Marble is not easily broken (and Nonnus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marble vessel, and if it had been of Gold or Silver, or other metal, 'twere as hard to be imagined) and 2. because there was no need of breaking it, and 3. because Suidas mentions this very vessel or cruse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (together with many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notable relics, as laid up by Constantine the great, but taken away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Theodosius the great) which sure if it had been broken in pieces by the woman could not well have been laid up by Constantine, nor would Suidas have said it was, if he had so understood this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel, at least would not have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cruse, but only some pieces of it. And although perhaps that relation in Suidas be not of infallible authority, that it was kept till Constantine's time, (which yet the durable matter, of which 'twas made, was able to authorise) yet thus far may an argument be drawn from thence, that they that affirmed it to be so kept, did not believe it broken by the woman, and that Suidas which was a very good Grammarian, and thought it not broken, did infallibly understand somewhat else (and not breaking) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But besides these I have yet this farther argument, in that 'tis here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she poured out of it, which was most proper for the business in hand, it being the manner to pour out such ointment out of the mouth of the vessel; So Euphemus in Pollux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cruse presently and the manner of pouring out the ointment is there expressed, by using a spathula or rudicula, an instrument to put into it first, to taste the ointment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word here) before it be poured out, and also to stir up the thicker parts of it from the bottom and from the sides, that they may come out together. To this purpose hath the Syriack interpreted it she opened it, and the Aethhiopic, she opened and poured out. And for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Active, that doth not naturally signify to break, but either contundere conquassare, to knock, to beat or shake together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius, So in 
* in Demonact. p. 58.  Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fustibus contundere, not to break (though in the Passive that which is contusum or contritum is oft that which by such contusion is broken to pieces) A. Gellius speaking of a boy that was to pour out oil from the cruse into a fallet of herbs, the oil not coming at first, concussum vehementius, saith he, iterum in ollam vertit, he shock, or knocked it very vehemently, and then turned the mouth of it over the dish. Or else conterere, to rub, or scrape, etc. Thus the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgarly signifies tercre, to rub, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rub upon, as in 
* Laus. hist. c. 29. p. 〈◊〉  Palladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rubbing the head of the viper on the parts, on purpose that it might bite him; and then by Analogy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be, to rub together. If it signify contundere, or conquassare, to knock, or shake, than the meaning will be, that she shook the vessel, or knocked it against the ground, that it might run the more fluently, and the more corpulent parts might rise from the bottom, and then she poured it on his head. But if 〈◊〉 signify conterere, than it refers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux, the instrument ordinary among Apothecaries, to rub, or scrape the inside of the vessel, that the ointment stick not to it. In one of these two notions I doubt not but 'tis taken, and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is also by the Sepuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excutio, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strike against the ground, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour out, Prov. 5. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open, and that very agreeable to the moistness, or thinness of the Nard, which before was mentioned.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. First day of unleavened bread] Some difficulty there is in the Old Testament about the beginning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Leu. 23. 5. Numb. 28. 16. In Exodus, on the fourteenth day of the month Nisan at even the Passover is to be killed, v. 6. and the flesh eat that night, v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that month at even, and to last till the 21 day of that month at even, whereas in Leviticus and in Numbers 'tis distinctly said, In the fourteenth day of the first month at even is the Lords Passover, and on the fifteenth day of the same month is the feast of unleavened bread, and agreeably Josephus Antiq. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fifteenth day of the feast of unleavened bread follows the Passover, and last seven days. These will soon be reconciled, if first we suppose that the Jews fourteenth day begin at the Sunset of the thirteenth according to the first calculation, Gen. 1. The evening and the morning were the first day, and the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night and day, for the natural day, And then secondly, that betwixt that time and the next evening being the full time that belonged to the fourteenth day, all that belonged to the Passover was to be done, the place of eating it prepared, the lamb killed, and dressed, and eaten about the conclusion of that 24 hours, according to that of Moses, Exod. 12. 8. They shall eat the flesh in that night (not the night with which the fourteenth day began, but the night or evening concluding, or shutting up the fourteenth day) that is, not defer the eating it any longer, than that night, leave none of it till the morning, v. 10. And then thirdly, that this day of the Passover being the Eve or preparation of the seven days feast of unleavened bread they were that day before Sunset, (that is, before the fifteenth day began) to purge out or remove all remainders of leavened bread out of their houses and to eat the Passover with unleavened (which seems to be referred to by S. Paul. 1 Cor. 5.) and then the feast of unleavened bread was to begin, and last seven days, that is, from the evening that concluded the fourteenth, and began the fifteenth day Leu. 23. 5. Numb. 21. 16. to the evening, the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day. Agreeable to this is that of Josephus, Ant. l. 2. speaking of this feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we keep that feast eight days, beginning from the fourteenth day of the month, wherein at even they were to eat unleavened bread, Exod. 12. 18. and then to keep the feast of unleavened bread seven days after. From this explication of those texts of the Old Testament the controversy about the time of Christ's and the jews keeping this Passover, here in the New, may be decided. And first the precise time of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first day of unleavened bread be defined. On the thursday evening then, wherein the thirteenth day of the month was concluded, and the fourteenth day (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & day, and evening and morning) began, expressed here by two characters, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first day of unleavened bread (not the first day of the feast of unleavened bread, or the first of the seven days, but) the preparation to that feast, wherein the leaven was put out of their houses, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they killed the Passover, that is on the evening which began that Paschal day, (at the end of which, the Pascal lamb was wont to be killed and eaten) The disciples say unto him, Where wilt thou that we go, and prepare that thou eat the Passover? For according to the usual custom, that night and the next morning, the Jews were wont to prepare, and make ready, cleanse the house, remove all leavened bread out of it, and at length lay the cloth, dress the meat, and eat the Passover about the evening or night after. But the truth was, Jesus our Passover was to be sacrificed (that is, crucified himself) before the next evening or night, wherein the Paschal lamb used to be eaten, and therefore he resolved to keep it sooner, viz, in the former part of that Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; This saith the learned Grotius, is the importance of, my time is at hand Mat. 26. 18. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keep the Passover, that is in respect of the suddenness of my death approaching I will keep it presently, and Luk. 22. 15. I have earnestly desired to eat this Passover with you, before I suffer; But this not by eating the Lamb; That was to be slain by the Levites, 2 Chron. 35. 6. and sacrificed in the Temple, Deut. 16. 2, 6. (and that so it continued at this time and after, appears by the story of Cestius, learning by this means from the Priests the number of the Lambs that were sacrificed, and the people that were present at a Passover) and that on the the fourteenth day at even only, that is, at the conclusion of that day, But another Passover, which was not sacrificed (and accordingly of that which Christ took, it is no where said in the Gospels, that it was sacrificed, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I keep, or celebrate, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I eat it) but eaten, as a memorial of the afflictions and deliverance out of Egypt, viz. unleavened bread, and bitter herbs, and nothing else. To this purpose it may be observed, that as Joh. 13. 1. the time there specified for the supper, v. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the feast of the Passover, Upon which it is added, that Jesus knew that his hour was come, that he should pass out of this world unto the Father, that is, that he, our Passover, should be sacrificed; and so himself pass before the Passover, intimating that what he now doth at this supper, was upon this consideration, that he knew he should not live to eat the Lamb with them. So at the time of the eating of this supper in John, which is here, v. 12. called this (commemorative) Passover, The solemn Paschal feast (by the mention of those things that they have need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or against the feast v. 29.) appears to be yet to come, the Disciples it seems conceiving that it would follow in its due time, as it would, had it not been prevented by Christ's death. This commemorative Passover they that could not come up to Jerusalem to sacrifice, were wont to observe at home, in remembrance of the deliverance, And accordingly Christ by his approaching death being hindered from the more solemn celebration of it by killing, and sacrificing of the Lamb, yet would needs keep this commemoration of it on the same day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though many hours before the ordinary eating of the Lamb, viz. in the night before, expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. which that it signifies not only the evening but in some places necessarily the night, see Note on Mat. 14. c. This setting of the passage will perspicuously reconcile all difficulty, and seeming contrarieties in the relations of this matter among the Evangelists.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 41. It is enough] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, may best be learned from Hesychius, though in the place, which orderly belongs to it, the word be not to be found in the printed copies. After the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and after again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By which it appears to be an Impersonal, and to signify sufficit, actum est, and here to import, ['Tis to no purpose to speak any more of not sleeping, 'tis now too late] and this preparative to what follows, the hour is come etc. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also, as Num. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it suffice you, where Symmachus and Theodotion out of the Hebrew literally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is much for you, So in Anacreon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is sufficient for I see her. In order to this interpretation of the word, it is observable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4. 18. seems to have a peculiar forensick notion for satis habeo giving a discharge, subscribing of an Acquittance, (which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I give you my acquittance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as upon receiving of a dibt, saith Theophylact) for all that which now ye sent me, having, as it follows, received by Epaphroditus, etc. Now this notion of it being Impersonally applied to this place, signifies Christ's giving them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or acquittance, a requiring no farther attendance from them, (they may sleep on now) and so, according to our vulgar phrase, giving them a quietus est. So Mat. 6. 2. and 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they receive all that is due to them, by the receiving the praise of men they acquit God of any farther payment. So Gen. 43. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I received your money, good and lawful money, and acquit you of it, and accordingly Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist, I received, and so doth Theopaylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are praised have received all from men, that is, have acquitted God. Another way hath been thought of to interpret this place, by adhering to the nature of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that notes distance or absence, but that not far removed, approach or drawing nigh. So the Syriack seems to have understood it here; For in the printed copy of that, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquavit finis, the end approacheth, and in Manuscript copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquavit consummatio, the consummation approacheth, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have the same importance, both signifying, to draw nigh. According to this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken Personally, and having no Substantive annexed to it, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hour, which follows, must belong to that, as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come; thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hour (the point of time) draws nigh, yea it is come, the son of man is delivered into the hands of sinners, and so it will agree with what follows immediately, Behold he is at hand that doth it. But the former I conceive the fittest to be adhered to, though the latter having the authority of the Syriack, is not unworthy to be mentioned also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 51. Young men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young men is a title here of the Roman soldiers, as in Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mustering of soldiers, so Jos. 6. 22. the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two soldiers went to spy, and Jos. 2. 1. and Isa. 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bows of the young men, or soldiers. See Casaubon against Barron: p. 113. So Juvenes in Latin do usually signify; See Lipsius Epist. quaest. l. 1. Ep. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 54. Fire] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light is here and Lu. 22. 56. clearly taken for a fire, for to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warming himself refers. And it is observable, how it comes to do so. The Writer of this book, and all of the New Testament, and so the Greek translators of the Old were Jew's by nation, and had learned Greek, Hence it is, that though they write in Greek, yet they not only retain the Hebrew idiom in phrases, and forms of speeches, but farther in many other things imitate the Hebrew manner especially in two things, 1. in the Conjugations of Verbs, They having in Hebrew more then there are in Greek, do yet express the sense of all their Conjugations by Greek words of other Conjugations, being not able to do otherwise, as when Hiphil one of their Conjugations is to make do a thing, they finding no Conjugation in Greek answerable to this, make use of the Active for it. Thus have we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 14. to make triumph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 45. to make arise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 12. to make to hasten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 4. to make to sit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make recite, Lu. 11. 53. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make abound, 2 Cor. 9 8. Thus when we read Mat. 5. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, literally, think thou well, or, be friends with thine adversary, it clearly signifies, make, or, get him to be friends with thee, see Note on Mat. 5. 24. m. The other thing is, that when an Hebrew word (according to the paucity of Themes in that language) signifies several things, and those severals expressed in Greek by several words of several significations; one of these Greek is often by them (according as it was the usual dialect, or manner of speaking among them) taken for the other. This might be observed in other writings of translators, which have turned books out of their own native language into a language which they have learned by study, As when a Grecian rendered the Novels out of Greek into Latin, meeting with these 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erred from the right opinion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying gloria as well as opinio, he renders it à vera aberrarunt gloria. 
l. 1. c 19  So the Translator of Irenaeus, who, in a discourse how all things were created by God himself and not by the Angels, hath these words, Ea omnia non per Angelos, neque per virtutes aliquas ablatas ab ejus sententia, All these were created not by Angels nor by any virtues pulled off from his sentence, where the Greek being questionless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been rendered ab ejus gloria, from his glory, according to the opinion of those who supposing the Angels to be made of beams and rays of God's glory, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) taught that the world was created by them. Something of this kind might be observed among the Greek authors themselves, as when the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a maid and the apple of the eye, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying only the latter of these, is yet used sometimes for a maid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence perhaps it is that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger, and generally, the disposition of the mind, whatever it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports one of these (signifying choler or anger) is taken sometimes for the other, as when in Zenobius we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and find that rendered by the Scholiast, 
Prover. Con. 3. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I make little doubt but the place in Zenobius is corrupt, and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then that being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so too. Thus hath 
* In vece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Phavorinus observed of Pindar, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things, reward in a good sense, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment in a bad, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution in a good sense. In the Septuagints, (or whosever did it) the Greek translation of the Old Testament, there are infinite examples of this kind, I must not go about to throw them in here, They would make up a volume, only one I shall mention, as being a pitch above any, which we have yet observed, or which is ordinary in the other examples, It is this, that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both burden, and honour, they do not only render that word by one of these, when it signifies the other, but moreover there being another Hebrew word, to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a burden, that is, denotes one part of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not the other yet those Translators have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by that other signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isa. 14. 25. where they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and Exod. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where yet the sense requires burden in both places. Examples of the main observation in the New Testament we shall meet with many, and observe them briefly as they come. That which is here before us, and occasioned all this preparative discourse, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying light in Greek and nothing else, but is here used for fire, most clearly upon this ground and no other, because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies light, and the sun the fountain of light (from whence it is that the Greeks call the Sun or Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth also signify light fire, or flaming fire (from whence perhaps is the Latin, uro, to burn) and so in vulgar use, both fire and light, and here upon one of these is taken and used for the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the sense require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 56. Agreed not together] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here belongs not to the agreement or disagreement of their testimonies, but to the weight of them, or sufficiency to the matter in hand, of putting him to death, either in respect to the number of the witnesses, but especially of the crimes charged on him. The testimonies that were looked for, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 35. such as would be sufficient to put him to death, and that must not be but under two or three witnesses, and for a crime which is by law capital. Now though there were many knights of the post brought in, to witness against him, v. 56. yet 'tis probable that their witnesses were of several matters, not two or more of them to one matter, and so 'tis there said, that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufficient in the first sense, in respect of the number of the witnesses. Afterward v. 57 the witnesses agree, more than one in the same testimony, and though it be not in Matthew and Mark set down in the same words exactly, yet the difference is not real but verbal between them (as in many other narrations) and each of them affirm that the witnesses said the same thing. In that verse therefore, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the testimonies were not of any capital crime, or of such importance, as that, allowing them to be true, a man should be put to death for them. And therefore it is that the chief Priest was fain to examine him, and at last adjured him (which I formerly observed the force of, Note on Mat. 26. h.) that out of his own mouth he might draw somewhat to condemn him. (For so the fashion of adjuring was designed, Num. 5. 13. when an accusation is not sufficiently proved, and there is no witness against him.) And when by Christ's answer he concludes that he had spoken blasphemy, than he rises up and saith, What need have we of any farther witnesses? ver. 63. and Mat. 26. 65.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 61. The Blessed] The Jews when they name God, generally add blessed for ever, and thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the title of God the father, see Note on Rom. 9 d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 72. Thought thereon] Many conjectures there are about the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that it might be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thinking on it, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that to be rendered, he proceeded or added to weep, that is, he wept, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 19 11 a kind of Expletive, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundance, say Grammarians, and then would be all one with his weeping bitterly in the other Evangelist; But the two latter will be less probable, if it be marked that there is a comma betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas either of those senses requires the connecting of these together, and the advantage that the last hath by agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Matthew, is again lost by that which is observed of this Evangelist, that being S. Peter's Scribe, he doth as a true penitent would do, set out his sin of denying Christ with more aggravations than any of the Evangelists, and only mentions the repentance, but more slightly than the rest. As for the first, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is but affirmed by Casaubon, but not proved by any Grammarian or Glossary, and therefore though proper enough to the place, will be of less authority, and besides, this thinking on it seems to have been contained before in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peter's remembering Christ's saying. Less probable than any of these I conceive that of Claudius Salmasius to be, 
de foen trapez. p. 272.  that it should signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, operto capite, putting on his hat, covering his head. To these I might add another conjecture, that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that ordinarily signifying to fall down, to prostrate himself, and that as an argument and expression of sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signify casting himself down, prostrating himself. But that which seems to me lest forced, and most proper to the passages set down by the other Evangelists and backed by the judgement of learned ancient Grammareans, is this, that it should signify looking on Christ casting his eyes upon him he wept. In S. Luke c. 22. 61. 'tis said (in this point of time here set down by S. Mark) that Jesus turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and looked upon Peter, And his doing any thing upon that look of Christ's (as it follows there, he remembered &c.) in an infallible argument that S. Peter looked upon him also, seeing him look; and that he did so, and thereupon wept, is the sum of this interpretation, And for authority to confirm it, 'tis Phavorinus' gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifies to look upon any man.    

CHAP. XV.  
1. AND straightway in the morning [the chief priests held a consultation with the Elders and Scribes, and the whole council, and] bound Jesus and carried him away and delivered him to Pilate.  
Paraphrase 1. the chief priests elders and scribes, that is the whole Sanhedrim having sat in consultation, and resolved that he was to be put to death (Mat. 27. 1.)  
2. And Pilate asked him, Art thou King of the Jews? And he answering said unto him, [Thou sayest it.]  
Paraphrase 2. I am.  
3. And the chief priest accused him of many things, but he answered nothing.  
4. And Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witness against thee.  
5. But Jesus yet answered nothing, so that Pilate marvelled.  
6. Now at the feast [he released unto them one prisoner, whomsoever they desired.]  
Paraphrase 6. It was the custom for him to lose to the Jews, by way of gratification, some one prisoner, whomsoever the multitude of them should demand, v. 8.  
7. And there was one named Barrabas, [which lay bound with them that had made insurrection with him, who had] committed murder in the insurrection.  
Paraphrase 7. that together with his complices was in prison for having made an insurrection, and this man had also  
8. And the multitude crying aloud began to desire him [to do as he had ever done unto them.]  
Paraphrase 8. to release them a prisoner according to custom.  
9 But Pilate answered them saying, Will ye that I release unto you the King of the Jews.  
10. For he knew that the chief priests had delivered him for envy.  
11. But the chief priests moved the people that he should rather release Barrabas unto them.  
12. And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?  
13. And they cried out again, Crucify him.  
14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.  
15. And so Pilate [willing to content the people, released Barrabas unto them, and delivered Jesus, 
* having scourged him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he had scourged him, to be crucified.]  
Paraphrase 15. in compliance to the importunity and clamours of the Jews, though he thought him absolutely innocent (and therefore sent for water to wash his hands of it, Mar. 27. 24.) and though he had inflicted scourging, as a lower punishment, to release him from this higher, see note on Lu. 23. 16. released Barrabas, and gave them their desire, delivered Jesus to be crucified.  
16. And the soldiers [led him away into the hall 
† which i● the Praetors ha' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called Praetorium, and they call together the whole band.]  
Paraphrase 16. took him aside into an inner hall from that where Pilate sat, (the hall where the Praetor sat in judicature) as a retiring room, and there they first set the whole band of soldiers, to guard him to his execution.  
17. And they note a clothed him with purple, and plaited a crown of thorns and put it about his head.  
18. And began to salute him, Hail King of the Jews.  
19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.  
Paraphrase 17, 18, 19 Then they attired him and set him out like a mock-king (implying that to be the crime for which he was punished v. 2.) putting on him a purple garment, and fastening a crown of plaited thorns upon his head, and in a scoffing manner bowing themselves to him as to a King, but withal striking him with a cane, and spitting on him.  
20. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.  
21. And they [compelled] one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.  
Paraphrase 21. See note on Mat. 5. s.  
22. And they bring him unto [the place Golgotha, which is, being interpreted, The place of a skull.]  
Paraphrase 22. a place called Golgotha, that is, a place called a skull, Lu. 23. 33.  
23. And they gave him to drink [wine mingled with myrrh] but he received it not.  
Paraphrase 23. See note on Mat. 27. 34. f.  
24. And when they had crucified him, they parted his garments, casting lots upon them, what every one should take.  
25. And it was the third hour, and they crucified him.]  
Paraphrase 25. And betwixt the third and the sixth hour, Joh. 19 14. that is betwixt nine, and twelve of the clock, he was condemned by Pilate, and soon hurried away by the soldiers, and fastened to the Cross.  
26. And the note b superscription of his accusation was written over, the King of the Jews.]  
Paraphrase 26. And according to the Roman custom, his Indictment, or charge for which he was put to death, was written and fixed over his head.  
27. And with him they crucified two thiefs, one on his right hand, and the other on his left.  
28. And the scripture] was fulfilled, which saith, And he was numbered with the transgressors.  
Paraphrase 28. And by this means that prophecy Isa. 53. 12.  
29. And they that passed by railed on him, wagging their heads, and [saying, Ah,] thou that destroyest the Temple and buildest it in three days,  
Paraphrase 29. using an expression of detestation, said,  
30. Save thyself and come down from the cross.  
31. Likewise also the [
* chief Priests with the Scribes scoffing at him, said one to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chief priests mocking said among themselves with the Scribes, He saved others,] himself he cannot save.  
Paraphrase 31. Rulers of the Sanhedrim mocking him said among themselves, He undertook to be a saviour of others, and did many miraculous cures on others, but  
32. Let Christ the King of Israel descend now from the cross, that we may see, and believe; and [they] that were crucified with him reviled him.  
Paraphrase 32. one of them  
33. And when the sixth hour was come,] there was darkness over the whole land until the ninth hour.  
Paraphrase 33. And when the trumpet, that founded twelve at noon, had gone.  
34. And at the ninth hour Jesus cried with a loud voice, saying. Eloi, Eloi, lama sabacthani, which is being interpreted, My God, my God, why hast thou forsaken me?  
35. And some of them that stood by, when they heard it, said, behold he calleth for Elias.  
36. And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone, let us see whether Elias will come to take him down.  
37. And Jesus cried [with a loud voice and] gave up the ghost.  
Paraphrase 37. aloud, saying, Father into thy hands I commend my spirit, and so  
38. And the [veil] of the Temple was rend in twain from the top to the bottom.  
Paraphrase 38. See Mat. 27. 51.  
39 And when [the Centurion] which stood over against him, saw 
* that when he had to cried, he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he so cried out and gave up the ghost, he said, Truly this man was the son of God.  
Paraphrase 39 the commander of the band of soldiers, and other of the soldiers, Mat. 27. 54.  
40. There were also women looking on afar off, among whom was Mary Magdalen, and Mary the mother of note c James the 
† 〈…〉,  less, and of Joses, and Salome.  
41. Who also when he was in Galilee followed him and ministered unto him, and many other women which came up to Jerusalem.  
42. And now when the even was come (because it was the preparation, that is, the [day before the sabhath,)]  
Paraphrase 42. eve of the feast of unleavened bread, the first day o● which was the sabbath or saturday, that year of Christ's passion,)  
43. Joseph of Arimathea [an honourable note d counsellor,] which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.  
Paraphrase 43. one of the Sanhedrim, (Lu. 23. 50.) or else a Decurion, or Counsellor in the Province.  
44. And Pilate [marvelled 
* whether he were vet dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if] he were already dead, and calling unto him the Centurion, he asked him, whether he had been any while dead?  
Paraphrase 44. did not know, doubted whether  
45. And when he knew it of the Centurion, he gave the body to Joseph.  
46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him, in a sepulchre, which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.  
47. And Mary Magdalen and Mary the mother of Joses beheld where he was laid.  

Annotations on Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Clothed him with purple] Many particulars mentioned in their dealing with Christ were not from the Jewish, but the Roman customs. Some were mentioned in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him, which the text here saith was done by the soldiers, and Luke by Herod's servants, or else the Roman guards, Lu. 23. 11. And so saith 
* De re vest.  Lazaerus Bayfius, this purple or scarlet gown, or robe was the Roman fashion, called toga picta, and accordingly by S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch. 23. 11. and was by way of scoff brought to Christ by the soldiers, as if it had been sent by the Senate and people of Rome to him, which, as the Jews said, pretended to be their King. See farther Lu. 23. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Superscription of, etc.] That it was the Romans custom to write the crime, for which any man suffered death, in a table, and carry it before him to execution, appears by Eusebius Eccl. hist. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where of Attalus the Christian Martyr it is said, that he was led about the amphitheatre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. with a table carried before him, in which was written in Latin, This is Attalus the Christian. So in Suetonius, Domit. c. 10. Detractum in arenam canibus objecit, cum hoc titulo, Impiè locutus etc. He brought him out, and cast him to the dogs, with this title, or inscription, He spoke impiously. This elsewhere he calleth elogium, a way of publishing the fault, in Calig. and so Tertullian in his Apology c. 11. And as of other kinds of death, so particularly of those that are crucified. This is mentioned by Dio of a servant, that he was carried to the cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a writing, or words, declaring the cause of his being put to death. From these records of the Romans, appears the propriety of all these expressions in the several Evangelists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the superscription of the cause, or of his crime here in Mark; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the charge, or cause, written over his head, Mat 27. 37. and simply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription, Lu. 23. 38. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Latin word Titulus) title, Joh. 19 19 all to the same purpose, noting this Roman custom observed in the dealing with him more Romano, after the manner of the Romans.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 40. James the less] That the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the Comparative, the less, or the younger, doth not appear by any circumstance of this text or Analogy of other places. And there were three James' so known, two Apostles, & the third the brother of the Lord, that this title of the less in the Comparative, could be no character of the third of these, to distinguish him from the other two. That which is most probable is, that being a kind of cognomen here, it is an Abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little in stature, the phrase used of Zacchaeus Lu. 19 3. and so notes this James to have been about Zacchaeus' size or pitch, and and so distinguish him from the others of that name, who, it should seem, were not so.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 43. Counsellor] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellor here, is matter of some question. Most probable it is, that it imports one of the Decuriones placed by the Romans in their Colonies or provinces; So saith Fornerius, Decuriones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur quòd consilii gratià allegerentur, the Decuriones were called Counsellors, because they were chosen to give counsel. So the old Greek and Latin Lexicon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decurio, Curialis. So the old glossary, Decurio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now what the Decurio is, we find in the Digests, Lib. 5●. Tit. 16. de verbor. signif. leg. 239. § 5. Decuriones dictos aiunt ex eo, quòd initio, cum coloniae deducerentur, decima pars eorum qui ducerentur consilii publici gratiâ conscribi solita sit. They were so called, because at the first when Colonies were sent out, the tenth part of them were appointed to sit as a standing Council, to manage affairs. And such an one at this time was Joseph, and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a person of great eminence.    

CHAP. XVI.  
1. AND when the sabbath was past, Marry Magdalen and Mary the mother of James and Salome, had bought sweet spices, that they might come and [anoint] him.  
Paraphrase 1. embalm  
2. And very early in the morning the first day of the week, they came unto the sepulchre note a [at the rising of the sun,]  
Paraphrase 2. when the Sun was appearing in their Horizon.  
3. And they said among themselves, Who shall roll us away the stone, from the door of the sepulchre?  
4. (And when they looked, they saw that the stone was rolled away) for it was very great.]  
Paraphrase 3, 4. And questioning one with another who should roll away the stone from the door of the tomb, it being a very great stone, they looked up and discerned that it was already removed.  
5. And entering into the sepulchre, they saw [a young man] sitting on the right side, clothed with a long white garment, and they were affrighted.  
Paraphrase 5. an Angel in the appearance of a young man  
6. And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified; he is risen, he is not here, behold the place where they laid him.  
7. But go your way, tell his disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you.  
Paraphrase 7. But stay not here seeking the living in a tomb, but go tell his disciples, and particularly Peter, that according to his own words before his death, c. 14. 28. he is risen from the dead, and that etc.  
8. And they went out quickly, and 
* ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fled from the sepulchre; for they trembled, and were amazed, [neither said they any thing to any man, for they were afraid.  
9 Now when Jesus was risen early the first day of the week, he appeared first] to Mary Magdalen, out of whom he had cast seven devils,  
Paraphrase 8, 9 and being very much amazed and frighted, they did not declare this to any whom they met by the way, but going to tell the Apostles what they had heard of the Angel, Mat. 28. 9 before they came to them, Jesus himself appeared to them, and first  
10. And she went and told [them that had been with him,] as they mourned and wept.  
Paraphrase 10. those that belonged to him, that is, his disciples,  
11. And they, when they had heard that he was alive, and had been seen of her, believed not.  
12. After that, he appeared in another form unto two of them, as they walked and went [into the country.]  
Paraphrase 12. to a village called Emmaus, Lu. 24. 13.  
13. And they went and told it unto the residue, neither believed they them.  
14. Afterward he appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief, and hardness of heart, because they believed not them which had seen him after he was risen,  
15. And he said unto them, Go ye into all the world, and preach the Gospel to [note b every creature.]  
Paraphrase 15. all the Gentiles.  
16. He that beleiveth, and is baptised, shall be saved; but he that beleiveth not, shall be damned.]  
Paraphrase 16. And he that receiveth the Gospel preached by you, and thereupon becomes a proselyte, or disciple of Christ, and desires and receives Baptism, the seal of the new Covenant, shall for all his former sins, sincerely repent of and forsaken, receive plenary pardon, and upon perseverance in new life, eternal bliss; but he that stands out obstinately and impenitently, shall be damned,  
17. And 
* signs shall attend those that believe these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these signs shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues,]  
Paraphrase 17. And moreover for the propagating the Gospel as far as may be, the Spirit shall be poured out upon you, and from you communicated to others, and thereby ye shall be enabled to do miracles, cast out devils, speak strange languages (Act. 2.) &c.  
18. note c They shall take up serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover.  
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.  
20. And they went forth and preached every where, the Lord working with them, and confirming the word with signs following. Amen.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. At the rising] The various readings in this place, may deserve to be taken notice of. 1. Gregory Nyssen Serm. de Resurr. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The most exact Copies put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now. And so Eusebius de Demonstr. Euang. l. 10. in the end, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sun being now risen, and so Lucas Brugensis citys it out of some Manuscripts. 2 lie. The ancient Greek and Latin MSS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense, and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now, be joined with that, the plain sense will be, the sun now rising, or as our English, at the rising of the sun, and so it will agree exactly with S. Matthew's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day beginning to appear, or shine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords day beginning to shine, saith Ignatius ad Trall.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Every creature] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is clear by comparing this passage with the same, as 'tis set down in the other Gospels. In S. Matthew (with whom S. Mark throughout most exactly agrees) it is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go and gather disciples over all nations, and immediately follows (as here) baptising th●m, etc. In S. Luke thus c. 24 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance and remission of sins must be preached to all nations. From whence not only appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is all the Gentiles, but a very fit occasion is offered of interpreting the same phrase again in a very hard place, Rom. 8. 22. and 1 Pet. 2. 13. which we shall refer to be explained more at large on those chapters. Some ground of the use of the phrase in this sense, seems to be taken from the Hebrew, which uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies creatures properly) for men, as being the most excellent creatures. And so the Arabic also, as appears by one of their Geographers, who speaking of cities, often saith, that there are in it many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures, but clearly signifies men, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature, is all men, in opposition to the Jews, that is, not only they, but all other nations of men beside.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. They shall take up serpents] This seems to be prophesied of by that Sibyl, out of which Virgil had learned the substance of that verse of his, 
Occidet & serpens, & fallax herba veneni  
Occidet—  The serpent shall die, and the deceitful poisonous herb, that is, shall lose their efficacy,     

The Gospel according to S. LUKE.  

CHAP. I.  
1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things [which 
* have been performed  are most surely note a believed among us,]  
Paraphrase 1. which have in these late years been so illustriously acted among us,  
2. Even as they delivered them unto us, which from the beginning were eye-witnesses, and [note b ministers of the word,]  
Paraphrase 2. Instruments and actors of those things, which were the subject matter of this following history.  
3. It seemed good to me also, having 
* exactly traced all things from the top, or from the beginning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  had perfect understanding of things from the very first, to write unto thee in order,] most note c excellent Theophilus,  
Paraphrase 3. I thought fit also, having gotten exact knowledge of the several passages, to set them down by way of history.  
4. That thou mightst know the certainty of those things, wherein thou hast been 
† catechi●ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  instructed.]  
Paraphrase 4. That thereby thou mayest be confirmed in the belief of those things which are supposed to have been taught thee, and received by thee to prepare thee for baptism, viz. the principles of Christianity.  
5. There was in the days of Herod the king of Judea, a certain priest named Zacharias, [of the note d course of Abia,] and his wife was of the daughters of Aaron, and her name was Elizabeth.  
Paraphrase 5. of the family of Abia, 〈◊〉 Chron. 24. 10. that is, of the eighth of the 24. courses of the Priests, which ministered in the temple by their weeks.  
6. And they were both [righteous before God, walking in all the commandments and ordinances of the Lord, blameless.]  
Paraphrase 9 sincere, upright persons, which so lived in obedience to Gods will in all matters of duty (without indulgence in any known sin) and to all the Jewish observances, as with God's merciful allowance to humane frailties, is sure to be acceptable in God's sight.  
7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.]  
Paraphrase 7. And they were childless in the same manner as Abraham was, for beside the barrennels of the wife they were both of an age conceived to be past childbearing.  
8. And it came to pass that while he executed the priest's office before God in the order of his course,  
9 According to the custom of the priests office, [his lot was to burn incense when he went into the Temple of the lord]  
Paraphrase 9 it was his course to go into the Sanctuary, and offer incense there.  
10. And the whole multitude of the people were praying without at the note e time of incense.]  
Paraphrase 10. And while the Priest offered incense within, the people, according to the custom, were praying without.  
11. And there appeared unto him an Angel of the Lord, standing on the right side of the altar of incense,  
12. And when Zacharias saw him, he was troubled, and fear fell upon him.  
13. But the Angel said unto him, Fear not Zacharias, for [thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.]  
Paraphrase 13. thy prayer for the people (joined with the incense, Leu. 16. 17.) and for the whole world (as Josephus and Philo say) is now most effectually heard, God meaning now suddenly to send the Messias, and before him his forerunner, who shall be born of thy wife Elizabeth, and called John.  
14. And thou shalt have joy and gladness, and many shall rejoice at his birth.]  
Paraphrase 14. And this birth of a son to thee in thy old age by a barren wife, shall not only be matter of joy and exultation to thee, but to many others also, all that expect the Messias, shall rejoice at this coming of Elias his forerunner.  
15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the holy Ghost, even from his mother's womb.]  
Paraphrase 15. For he shall be a very eminent person, abstaining after the manner of the Nazarites, and the power of the holy Ghost shall be discerned to be upon him very early, v. 80.  
16. And many of the children of Israel shall ●e turn to the Lord their God.]  
Paraphrase 16. And being a Preacher of repentance to the Jews, he shall work upon many of them, and bring them to repentance and new life.  
17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to 
* the prudence of the just, or, the minding of just things  the note f wisdom of the just, to make ready a people prepared for the lord]  
Paraphrase 17. And he shall go before the Messias, as his harbinger, with the same affections of zeal and courage against sin, (see note on ch. 9 d.) of earnest calling for repentance, (and reproving even Herod himself) and with the same authority and prophetic power, which toward Ahab was observable in Elias (to whom he hath a greater resemblance then to any of the old Testament) to work an universal reformation among the Jews, to bring them to the minding of those things which tend to true justice, and not only of external legal observances, to sincere reformation and change of all their evil ways; and so fit men to receive Christ on his conditions, and to render themselves capable of his mercies.  
18. And Zacharias said unto the Angel, Whereby shall I know this? for I am an old man, and [my wife well stricken in years.]  
Paraphrase 18. my wife beside that she hath all her time been barren▪ grown in years also, past bearing of children.  
19 And the Angel answering said unto him, [I am Gabriel, that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad tidings.]  
Paraphrase 19 My name is Gabriel, and I am an officer or attendant that wait on God, by whom I was dispatched on this good message to thee.  
20. And behold, thou shalt be note g dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.]  
Paraphrase 20. And as a punishment of thy unbelief, and withal as a sign to assure thee of the truth of what I say, thou shalt be deaf and dumb, and so continue till after the birth of the child, v. 64. which shall be according to the ordinary course of women's conceiving and bringing forth, reckoning from this time.  
21. And the people waited for Zacharias, and marvailed that he tarried so long in the [Temple.]  
Paraphrase 21. Sanctuary.  
22. And when he came out he could not speak unto them, and they [perceived that he had seen a note h vision in the Temple, for he beckoned unto them, and remained speechless.]  
Paraphrase 22. concluded that God had given him some revelation in time of his offering incense, and he made signs to them, but was not able to speak to them, continuing dumb, after the amazement of it was over.  
23. And it came to pass that assoon as the days of his note i ministration were accomplished, he departed to his own house.  
24. And after those days his wife Elizabeth conceived, and hid herself five months, saying,  
25. Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.]  
Paraphrase 24, 25. And his wife Elizabeth conceived presently (see v. 20. and note m.) and assoon as she perceived it, she went out of the way to avoid the discourses of the people, and returned not till the time of the conception of Christ (and revealing of that) whose officer and harbinger only, John was to be, And Elizabeth blessed God for this miraculous mercy of his, in giving her a child in her old age, and so taking away from her the reproach of barrenness, which was so heavy and unsupportable among the Jews, Isai. 4. 1.  
26. And in the sixth month] the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth,  
Paraphrase 26. And in the sixth month after Elizabeth's conception, See v. 36.  
27. To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgin's name was Mary.  
28. And the Angel of the Lord came in unto her and [said, 
* hail gracious person, the Lord be  Hail thou that art note k highly favoured, the note l Lord is with thee, blessed art thou among women.]  
Paraphrase 28. saluted her in this form, Hail thou gracious person, the Lord of heaven be with thee, Let all men for ever account of thee as the most blessed woman in the world.  
29. And when she saw 
* it  him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.]  
Paraphrase 29. And seeing and considering what had happened, she knew not what to judge of it, but cast about, what should be the importance of this salutation.  
30. And] the Angel said unto her, Fear not Mary, thou hast found favour with God,  
Paraphrase 30. And while she was thus musing,  
31. And behold] thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.  
Paraphrase 31. And though thou art a virgin, yet etc. (See Ma●. 1. 21.)  
32. He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David.  
33. And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end.]  
Paraphrase 32, 33. He shall be an eminent person, being the son of God (see note on Mat. 1. l.) and the God of Israel shall settle upon him a spiritual kingdom, of which that temporal of David was but an imperfect representation, the absolute government of the Church, that spiritual house of Jacob, and that kingdom of his shall continue forever, shall never be destroyed, as the kingdom of the Jews shall.  
34. Then said Mary unto the Angel, How [shall this be, seeing I know not a man?]  
Paraphrase 34. can I, being a virgin, conceive?  
35. And the Angel answered and said unto her, [The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing that shall be borne of thee, shall be called the son of God.]  
Paraphrase 35. This shall be done by the Holy Ghost, and the power of the eternal God coming upon thee, for which cause the child which shall be born, shall be the son of God, and not of any man.  
36. And behold, thy cousin Elizabeth she hath also conceived a son in her old age, and this is the sixth month with her who was called barren.  
Paraphrase 36. And for a token of this, know thou that thy cousin Elizabeth hath also conceived in her old age, and that barren woman is now six months gone with child.  
37. For with God nothing shall be impossible.]  
Paraphrase 37. For nothing is impossible for God to perform, be it never so strange, or difficult.  
38. And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word.] And the Angel departed from her.  
Paraphrase 38. And Mary expressed her faith and her obedience, ready to be disposed of by God, as he thinks fit, with all submission and humility of mind.  
39 And Mary arose note m in those days, and went into the hill-countrey with haste into a city of Judah.]  
Paraphrase 39 And immediately (see v. 24.) Marry arose, and went as speedily as she could into the hill-countrey, to some city there (of which there were many, Josh. 15. 48.) within the portion of Judah, to visit Elizabeth her cousin.  
40. And entered into the house of Zacharias, and saluted Elizabeth.  
41. And it came to pass that when Elizabeth heard the salutation of Mary, the babe leapt in her womb, and Elizabeth [was filled with the holy Ghost.]  
Paraphrase 41. was transported and inspired by God with a prophetic Spirit, See note n.  
42. And she spoke out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.]  
Paraphrase 42. And she broke out into the same words that the Angel had used to Mary, v. 28. adding also an Eulogy or benediction to the child in her womb.  
43. And whence] is this to me, that the mother of my Lord should come to me?]  
Paraphrase 43. And what an honour  
44. For lo, [assoon as the voice of thy salutation sounded in mine ears, the babe leapt in my womb for joy.]  
Paraphrase 44. at the very minute wherein thou first spakest to me, I was so affected with joy, that the child did suddenly spring in my womb by reason of that joy which transported me.  
45. And blessed is she that believed, for there shall be a performance of those things which were told her from the lord]  
Paraphrase 45. Thy belief v. 38▪ of that message which the Angel delivered unto thee from God, v. 28. and 36. shall never be repent of by thee, for it shall certainly be performed in every particular exactly.  
46. And Mary said, My soul doth magnify the Lord,  
47. And my spirit hath rejoiced in God] my ●aviour.  
Paraphrase 46, 47. Upon this Mary also broke out into a divine hymn of thanksgiving to God, saying, All the faculties of my soul, my affections, and my rational faculty, have all reason to bless and praise the name of God.  
48. For he hath regarded the low estate of his hand-maiden, for behold, from henceforth all generations shall call me blessed.]  
Paraphrase 48. For he hath done an honour, (the greatest that was ever done to any) to me the unworthiest of all his servants, In which respect all posterities shall look upon me, as the happiest person, the most highly dignified by God of any.  
49. For he that is mighty hath done to me great things, and holy is his name.]  
Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination, his name be blessed for it.  
50. And his mercy is on them that fear him from generation to generation.]  
Paraphrase 50. And his mercy and gracious acceptance and abundant kindness is to those that serve and obey him humbly, from time to time to all eternity.  
51. He hath showed strength with his arm, he hath scattered the proud in the imagination of their hearts,]  
Paraphrase 51. Whereas the proud and great designers of the world are so far from being favoured, that they are opposed and confounded by him.  
52. He hath put down the mighty from their seats, and exalted them of low degree.]  
Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist, and to advance the humble person, though of never so low degree.  
53. He hath filled the hungry with good things, and the rich he hath sent empty away.]  
Paraphrase 53. The poor that calls to him is replenished by him, and the rich man that trusts in his wealth, is often brought to beggary.  
54. He hath holpen his servant Israel, in remembrance of his mercy,  
55. As he spoke to our fathers, to Abraham, and to his seed for ever.]  
Paraphrase 54, 55. He hath now performed his promise to Abraham and to his seed, hath exhibited to them (the Jews, and all the believing world) that great promised mercy, and so made a provision for them, which shall never fail, sent the Messias, the Saviour of the world so long expected, a mercy that shall never be taken away from us.  
56. And Mary abode with her about three months, and returned to her own house.  
57 Now Elizabeth's full time came that she should be delivered, and she brought forth a son.  
58. And her neighbours and her cousins heard how [the Lord had shown great mercy upon her,] and they rejoiced with her.  
Paraphrase 58. God had shown a miracle of mercy to her, in giving her a child thus in her old age, and when she had been barren so long.  
59 And it came to pass that [on the eight day they came to circumcise the child, and they called him Zacharias after the name of his father.]  
Paraphrase 59 on the eighth day whereon it was the custom to circumcise children, and to give them names, the kindred and neighbours met to that purpose, and they intended to call him by his father's name, Zachary.  
60. And his mother] answered and said, Not so, but he shall be called John.  
Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God, and not from her husband, who was now dumb, and so had been ever since the Angel spoke to him, v. 22. (see Titus B●strensis p. 771. B.)  
61. And they said unto her, There is none of thy kindred, that is called by this name.  
62. And they made signs to his father, how he would have him called.  
63. And he asked for a writing table, and wrote, saying, His name is John: and they marvailed all.  
64. And his mouth was opened immediately, [and his tongue loosed,] and he spoke and praised God.  
Paraphrase 64. and his tongue restored to him as before.  
65. And fear] came on all that dwelled round about them, and all these sayings were noised abroad throughout all the hill-countrey of Judaea.  
Paraphrase 65. And great astonishment and reverence  
66. And all they that heard them, laid them up in their hearts, saying [What manner of child shall this be? and the hand of the Lord was with him.]  
Paraphrase 66. Certainly this child will prove some notable person: And God in a special manner was present to him, to assist and prosper him.  
67. And his father Zacharias was filled with the holy Ghost, and note n prophesied, saying,  
Paraphrase 67. And Zachary by especial motion of the Spirit of God coming on him, sung this hymn.  
68 Blessed be the Lord God of Israel, for he [hath visited and] redeemed his people.  
Paraphrase 68 hath performed his promise often mentioned (see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31.) of visiting and bringing Israel out of Egypt in this spiritual (as formerly he did by way of temporal) deliverance, and by the Christ the Messias now to be born, hath  
69. And hath raised up [an note o horn of salvation for us, in the house of his servant David.]  
Paraphrase 69. a King a Ruler, and eminent deliverer for his people; and although the kingdom be not a secular one, yet is he to be borne of David's family.  
70. As he spoke by the mouth of his holy prophets, which have been since note p the world began,  
71. That we should be saved from our enemies, and from the hands of all that hate us.  
72. To perform [the mercy 
* deal mercifully with our father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  promised to our fathers] and to remember his holy covenant,  
Paraphrase 72. the promises made to our fathers, wherein not only they but especially their seed was concerned. Gen. 22. 16.  
73. The oath which he swore to our father Abraham,  
74. That he would note q [grant unto us, that we being 
* delivered without fear from the hands of on● enemies might serve him  delivered out of the hands of our enemies, might serve him note r without fear,  
75. In holiness and righteousness before him all the days of our life.]  
Paraphrase 74, 75. give us power, ability, grace, that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man, and cheerfully and constantly persevere therein.  
76. And thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord to prepare his ways,]  
Paraphrase 76. And this John shall be a prophet of God, (foretelling judgements on the nations, if they repent not speedily) or rather of an higher rank, pointing out Christ (see Mat. 11. note d.) and as his forerunner, by the preaching of repentance and change, to fit men for Christ.  
77. To give knowledge of salvation to his people, by the remission of their sins,]  
Paraphrase 77. To teach men that in Christ there is a possibility of obtaining salvation for sinners, to wit by pardon of their sins upon repentance and new life.  
78. Through the tender mercy of our God, whereby the note f 
† rising of the Sun, or the East.  dayspring from on high hath visited us,]  
Paraphrase 78. which is a special act of compassion in God, through which it is that this rising Sun. i. e. the Messias or Christ, so called by the Prophets, is come from heaven to visit and abide among us.  
79. To give light to them that sit in darkness, and in the note t shadow of death, to guide our feet into the way of peace.]  
Paraphrase 79. to shine forth to blind, ignorant, obdurate worldlings, living in a state of death, and to put us into that way that will bring us to salvation.  
80. And the child grew and waxed strong in spirit, and was in the deserts, till the day of his showing unto Israel.]  
Paraphrase 80. And john grew, and had the Spirit of God daily more and more showing himself in him, and dwelled in the hill country of judea, where he was born, till the time of his preaching, or setting to the execution of his office among the jews.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Most surely believed] This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several notions in the New Testament: 1. It is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfilled, performed, done. So 2 Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulfil or perform thy ministry. So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulfil, adding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle saith, Fulfil, or perform thy ministry. So in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 27. & 51.  Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil desire is to do what is desired, so 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the preaching may be fulfilled, i. e. gone through with, and that the Gentiles may hear, i. e. that it may be preached to the Gentiles also. So in Hesychius Presbyter, Cent. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Old Testament did not perfect or complete the inward man to piety, or in that respect; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense. And so 'tis in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things which have been done, performed, acted, among us, of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or narration ensuing doth consist. And this is perfectly agreeable to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that in the Old Testament is once rendered by it) which signifies to fulfil, and perform, as well as to fill. So the Hebrews have a proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a man fulfil his heart, i. e. do what he lists, and in the Psalmist [to fill, or fulfil, all thy mind], is [to grant all thy petitions.] Secondly than it signifies to fill, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fullness or plenty, Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of the fullness of understanding, and because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphorical, as well as real filling, infusing, imbuing, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so too. And according to the matter of subject, to which it is applied, the signification is yet farther varied. For so being applied to the Heart, the principle of action, it signifies [to incite to any action, to embolden to do any thing] and when there is any thing of difficulty in it, or of danger, than it is particularly to give courage, or confidence, to embolden. So Act. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  why hath Satan filled thy heart, that thou shouldst lie, or deceive the Holy Ghost? i. e. why, or how did Satan incline or embolden thee to do this villainy? and so Eccles. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heart of the sons of men is filled to do evil, i. e. men are by impunity incited and emboldened to do so. So Hest. 7. 5. who hath filled his heart to do this? or, whose heart hath filled him to do this? where the Greek reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is it that hath dared? to denote the danger that he incurred that had done it, and so the boldness of the adventurer. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ordinarily to signify boldness, confidence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. confidence of hope, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confidence of faith, Heb. 10. 22. the effect of being washed from an evil conscience in the end of the verse, and the instrument of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming cheerfully to God, in the beginning. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. being confident that God was able, and so boldly depending on it. So 1 Thess, 1. 5. Our Gospel hath been towards you (preached to you) not only in word, but in power, and in the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in or with much confidence, for so the next words [as ye know what manner of men we were among you] are interpreted, c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention. And so Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let every man have assurance (such as on which his actions are to depend) in his own (not any other man's) understanding. The Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the meaning is Let a man be moved to do any thing by his own, not by another man's conscience, for so the Context enforceth, being in opposition to one man's judging another for doing what he thinks he ought to do, v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another man's conscience? These are the places where the word is used in these books, which are therefore put together here in the first place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Ministers] Two possible acceptions there are of the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may signify, as it doth in some other places, the matter, the thing spoken of, for so it doth v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the words, i. e. the things, wherein thou hast been instructed. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, i. e. thing done c. 2. 15. (see Note on Mat. 2. h.) and in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] will be the Apostles, as those that were Christ's instruments and officers, not only saw, but acted themselves the things, the passages that are here related. And this is the plainest and clearest meaning of the phrase. 2 lie. It is the opinion of other learned men, and, among them of 
* in Pandict. p. 31.  Budaeus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, as generally it doth throughout S. John's Gospel, the word, i. e. Christ incarnate. That the use of this phrase or title of Christ should not be appropriated to S. John only, may appear probable, because this style seems to have been known among the Jews, before Christ's time, and is oft used by the Chaldee paraphrast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord. As when Gen. 3. 22. we read, The Lord said, Behold the man, etc. the Targum hath it [And the word of the Lord God said, Behold Adam whom I have created alone in my age, as I am alone in the highest heavens, see the learned Paul Fagius on the Chaldee paraphrase of that place. So Gen. 26. the word of the Lord created Adam. So Isa. 1. 17. in stead of my soul, the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word hateth, and c. 45. 17. Israel is delivered or saved, by the Lord, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of the Lord, so Jer. 1. 8. because I am with thee, they read, because my word is with thee, and so Psal. 110. 1. The Lord said unto my Lord, they again, The Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his word. And to Abraham, Gen. 15. 1. I am thy shield, My word is thy shield. So is Christ called the word, in the Alcoran, and therefore the paraphrast of it, Ben Achmet expounds his word by the son of Mary. And it seems this word in this sense was gotten among the Heathens very anciently, which caused Amelius, when he read the beginning of S. John's Gospel, to cry out, Per Jovem barbarus iste cum nostro Platone sentit, verbum Dei in ordine principii esse, This barbarian is of our Plato's opinion, that the word of God is in the order of principles. Thus Julian the Apostate hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus, God, word, Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glassius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Messiae, p. 270.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Excellent Theophilus] 'Tis not certain that Theophilus here was the proper name of a particular man, but perhaps a feigned title to signify every Christian, every one that loved God, to whom he addresses his discourse. Thus saith Epiphanius Haer. 51. p. 429. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether he wrote to one Theophilus, when he said this, or whether to every man that loved God; leaving it uncertain which it was. Thus Salvian, in his Epistle to Salonius, prefixed before his books ad Eccles. Cathol. giving him an account, why he inscribed those books not by his own name, but by that other of Timothy, saith he followed this Evangelists example, qui in utroque divini operis exordio Theophili nomen inscribens, cum ad hominem scripsisse videatur, ad amorem Dei scripsit, who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus, seeming to have written to a man, he wrote to, or for, the love of God. Thus in Athanasius l. de incarn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously for Christians. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no title of honour, nor any more than Optimus in Latin, a form of civility only.  
V. 5. Of the course of Abiah] Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do literally denote the service of no more than a day, 
P. 763. 〈◊〉.  yet it is not so to be taken here, but in a greater latitude, for the space of a week. So saith Titus Bostrensis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you must not understand the word of daily continuance and serving in the Temple, but of weekly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. time of incense] At the time when the Priest offered incense within in the Sanctuary or Tabernacle, the people were left alone without, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the atrium Judaeorum, the court of the Jews, praying for the pardon of sins, every man apart for himself till the Priest came back again, and pronounced the benediction. This is it that seems to be referred to by the half hours silence in heaven, Rev. 8. 1. which seems there to be set in relation to that time of the Priests being gone in to offer incense; This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the odour of sweet smell, or of incense, unto God. Then, saith he, the sons of Aaron cried out and sounded with trumpets▪ v. 18. (as in that Rev. 8. 2. it follows, immediately, the seven trumpets were given to the Angels, etc.) and then follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19 then all the people together made haste, and fell on their face to the ground, and v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The people besought the Lord most high in prayer before the merciful, until the ministry of the Lord (the incense, noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there) were done, and they had accomplished his service, all which is a distinct description of this manner of the people's praying without, whilst the Priest offers within, as the two other parts, 1. of giving praises to God, and 2. the Priests pronouncing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benediction, are set down there also, one v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the singers sang praises with their voices, etc. the other v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Then descending he lift up his hands over all the congregation of the children of Israel, to give blessing to the Lord, or, the Lords blessing, out of his lips, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. To the wisdom] The difficulties of understanding this verse, will be best avoided, and the obvious sense of it most clearly arise, if it be first observed, that there be in the Hebrew language but few Praepositions, in comparison with the Greek. By which means it comes to pass that as our English translators do oft mistake, and disturb the sense of Scriptures by not observing this, (as for instance Job 2. 4. where we render Skin for skin, it should be, skin after skin, i. e. one thing, that is nearest to us, after another, yea all that a man hath, will he give for his life) so in the writings of those, that being Jews by birth, write in Greek, i. e. in the Greek translation of the Old Testament, and writings of the New, the Greek p●epositions are used in the latitude that belongs to the Hebrew, and not according to the strict propriety of the Greek idiom in Attic writers, but far more loosely and promiscuously. This hath been already observed on occasion of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] with a Genitive case Mat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 11. which cannot there signify under, but before, and so in other places, See Note on Mar. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. b. And the same is often observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it signifies (beside the vulgar notation of it,) sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into and for, and this upon that known ground, because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in that latitude. This being thus premised, it is next observable, that this expression of the office of John Baptist, and the answerableness of it to that of Elias, is here taken from Malac. 4. 6. There his preaching of repentance is expressed by his turning the heart of the fathers with the children (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there to be rendered with not to) and the heart of the children with the fathers, that is, converting fathers and children together, working upon them (or, according to his office, endeavouring, by preaching in the wilderness, to work upon them) and persuading them to repent, and amend their lives, Mat. 3. 2. This place of Malachi is both by Matthew c. 17. 11. and by Mark 9 12. repeated out of the Septuagint (which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall, or he doth, 
* See note on Mat. 17. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  restore, or return all, i. e. all men, (the Neutral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all being o●t taken for the Masculine, see Mat. 18. 11. & 18.) Where there is nothing set in stead of the heart of the fathers with the children, etc. but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all, noting that, and no more, to be the meaning of the phrase in Malachi, [he shall convert the heart of the fathers with the children, and of the children with the fathers, (of old and young▪ young and old) i. e. he shall preach repentance to the whole Jewish nation, noted by [the land] in the end of that verse of Malachi, which God there threatens to come and destroy with a curse, i. e. finally and universally▪ if this preaching of the Baptist, and of Christ, & of the Apostles, do not bring them to repentance. Now what is by those two Evangelists so briefly expressed by, he shall restore, or return all, is here more largely repeated out of the words of Malachi, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to convert the hearts of the fathers, etc. Whence 'tis apparent, that the Praepoposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be taken in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which belongs to that place of Malachi, and so is to be rendered not to but with the children, to this clear sense, John Baptist shall go before Christ, as his herald to prepare his way in (or admission to) men's hearts, by preaching repentance, or return, or new life, the interpretation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversion which is used in Malachi. This first part of the period being thus explained, the second, which is not taken from Malachi, but is a kind of gloss or paraphrase to explain that obscurer prophetic expression; will more easily be interpreted, if first we observe the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, which generally notes to mind, to desire, to like, to look after with an appetite, from the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for affections, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appetite, 1 Cor. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children in appetites, or designs, or inclinations, as they are that set their minds on that that profits least; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that have more perfict, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mature, manly appetites: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind, desire, look after the things above, Col. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 5. to mind earthly, carnal things: and so agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 8. 6, 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 27. the minding of the flesh, and of the spirit, that is those appetites which the flesh on one side, and the spirit on the other do incline men to; or, as Theophylact most fully, the desire and pursuit either of carnal or spiritual things. And if in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken, 'tis then the minding of just things, and being applied to that which went before turning the hearts of the fathers unto the children it will perfectly agree with it, He shall bring men to repentance, and the most disobedient (viz. Publicans etc. Lu. 3. 12.) to the minding of justice, and righteousness, Lu. 3. 13. that is, of all good things. But 'tis still possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken for that practical virtue of prudence, (as 'tis at large defined by the Moralist) the practical knowledge of those things which are truly eligible, the knowledge that will bring men to the true justice, the judging of what is or is not to be done according to the rules of justice; and 'tis possible again that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the just should be the Masculine gender, and so the phrase be rendered, the prudence or practical wisdom of just men; and then also 'twill be answerable to the text in Malachi, thus; that he shall convert the Jews, even the most vicious of them to that practice of all moral rules which denominates men just, that is, that this should be the design of John's preaching, to make them such, to work such a general reformation among the Jews. As for the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that (as was said) is ordinarily used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to, or otherwise 'twill be hard to find out any sense of these words.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Dumb] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a dumb man and a deaf, and is wont to be rendered either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mich. 7. 16. that is, growing or becoming deaf, for there the Context refers it to the ears. In this place one of the significations of the Hebrew seems to be put for the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silent or dumb, (if we believe Theophylact and the ancients) for surdus deaf, and so that which is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not able to speak will be no Pl●onasme, but signify him dumb also. For that he was not only dumb, but deaf, appears by his friends, who do not speak but nod and make signs to him, v. 62. and it is not probable that of the two things that befell him, one should be twice, and the other not once foretold by the Angel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Vision] By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision is here meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance of God by an Angel to the Priest, revealing his will unto him, and these were wont to be at the time of offering of incense, see Jos. Ant. l. 13. c. 18. where when Hyrcanus was offering incense, God gave him the Oracle. From hence it was that the people seeing Zachary stay so much longer than ordinary within, and come out speechless and astonished, concluded that he had seen a vision, that an Angel had appeared unto him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Ministration] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here first met with, may deserve to be looked into. The Origination of it among 
* Jul. Pollux and Thavorinus.  Grammarians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoils, seems remote and alien. Another way may be better collected from Hesychius by changing the punctation of a few words in him thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies public service, officiating, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with that, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus) signifies public or belonging to the people. Thus is the King called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the officer of God for public administrations, Rom. 13. 6. Hence then is the prime importance of the word for any public service. Of which sort because among both Jews and Heathens, the Priestly office, the sacrifices etc. of the Temple, were the chief, the word comes to signify any sacred office. Of this we have these footsteps in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius & Phavorinus, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus the word is used in this place by S. Lu. for the executing the priest's office, & so Phil. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joined, sacrifice and sacred office, or service, and Heb. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath obtained a more excellent ministry, that is priestly service, in opposition to the priests office on earth, ver. 4. so Heb. 9 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the utensils of the priest, and Heb. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was daily attending, or waiting on the priest's office: From hence it is brought down to the service of the Christian Church, any Christian office, as Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, while they ministered to the Lord, that is, were about the daily offices, praying, and fasting, etc. and so Rom. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I might be a minister of Jesus, employed in sacred offices. This word, though it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 public, doth not yet so belong to public employments, but that it signifies 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  domestic also (and simply serving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius) especially that office of the steward, which is most public of any in the family, having the administration of the whole domestic affair belonging to it. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux to perform the steward's office over the house. Now because, as Christ saith, it is the steward's office, to give every man his portion of food in his season, and because the diet in an house or family belongs to all, is every man's portion, only so, that the steward assigns it diversely to every one, as he thinks fit to dispense it, (and thence in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are set over the diet,) therefore in the Scripture style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for the business of the collecta or offertory, for the dispensing of the oblations, and out of them relieving the poor Christians; Thus 2 Cor. 9 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administrations of this liberality, which was to supply the wants of the Saints, as it follows there, and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality of communicating, v. 13. And so Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the relieving the Apostle, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 25. the reliever of my want. So Rom. 15. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministering to them in carnal things, is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 26. liberality to the poor saints: and so perhaps when the Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1. 7. his ministers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 14 ministering spirits, it may bear the sense of serving, so as to feed, and relieve, and provide for us. But because the office of the steward is to govern the family, as well as thus to give meat in due season, therefore agreeably to this, as the word is sometimes used by Christian writers peculiarly for the Lords supper, in reference to the feast provided there in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anciently, and still in the offertory, for the use of the poor (in the same manner as 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of bread.) so also sometimes it is used to signify the whole service of the Church, or exercise of the priest's office, and sometimes peculiarly the government of the Church, as in Eusebius generally when one Bishop dies, another, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undertakes the office, or administration, or government of it, as of Pius the Bishop of Rome l. 4. c. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same Chap. of C●ladion Bishop of Alexandria.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Highly favoured] For the finding out the full importance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, 'twill be needful first to examine the several notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from whence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes. One eminent notion of it for the Gospel of Christ is explained (as it signifies the matter of the Gospel) Note on Heb. 13. d. and (as it signifies the preaching or promulgating of it) Note on Act. 18. e. Another notion, as it signifies charity, liberality, is explained Note on Act. 2. f. and very near to that, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift, Note on 1 Pet. 3. e. Beside these it signifies also a reward, either that of good words, of thanks, as we call it, or else farther, of some real return, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, a retribution for a good turn, and so 'tis oft used. Lu. 17. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; will he thank, or reward that servant? so Lu. 6. 32, 33, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what thanks, or reward is due to you? for which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward, v. 35. So 1 Pet. 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this shall be, or shall yield a reward, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour, the reward of an heroic action, v. 20. Fourthly it signifies favour, or mercy, in this chapter, to Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast found favour with God, ver. 30. and in some other places, and in effect in all those, where it signifies the Gospel in opposition to the Law, that being so styled, because there is so much of God's favour, and undeserved mercy discernible in it, contrary to boasting, or debt. Lastly, it is taken for virtue, goodness in the latitude, without restraint to any particular kind of it, and that both of the body (beauty) and of the mind, from whence is that gloss of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word gracious signifies either good or handsome; for that universal goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace, that is, all kind of goodness, and in the knowledge. (that is practical knowledge) of our Lord, etc. and so in divers other places mentioned Note on Ephes. 5. c. Now from which of all these notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken, or (because there are but two, that can be competitors for it) whether as it signifies favour, or goodness, is somewhat uncertain; If it be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour, mercy, as it seems to be Ephes. 1. 6. then it will agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast found favour with God, v. 30. And so Theophylact expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. when he had first said, thou that art favoured, he adds by way of interpretation, for thou hast found favour, etc. But some arguments there are to prefer the other notion, 1. that Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good, or gracious, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distinctly pitching on that notion of it, and perhaps where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an excellent, lovely person, that doth all things with a grace, it may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as that book is very full of such faults) 2 lie, Ps. 18. 26. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the merciful thou shalt be merciful, the Greek Scholiast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the gracious thou shalt deal graciously. Thirdly, this word is used once in the Son of Syrach, c. 18. 17. and by us rendered rightly a gracious man. Fourthly, the word here is not only by the vulgar Latin rendered, gratiâ plena, full of grace or goodness, but in like manner by the Syriack also. And in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gracious woman, Prover. 11. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as perhaps on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungracious 2 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace or goodness; which phrase in Syriack and Chaldee signifies no more, than very good or gracious, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so Act. 9 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a very good woman, diligent, laborious, (that wrought many good things v. 39 in a peculiar notion of the phrase good works, for diligent in the calling, see Note on Tit. 3. a.) as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of beauty, signifies very handsome; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 14. full of goodness is very good; and in 
* in leg. ad Cajum p. 774. P.  Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 3.) a man full of wisdom, that is a very wise man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 5. an eminent believer. And if the word be thus rendered, 'tis then a fit form of a salutation, such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o most excellent Theophilus, v. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Lord, etc.] This speech of the Angels is by him delivered in form of a salutation (see v. 29.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail, etc. and so these words that immediately follow, being part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salutation, seem most fitly rendered by way of prayer or benediction, The Lord be with thee, Blessed art thou, etc. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is generally used, the Lord be with you, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace be with you, and the like forms of Christian salutation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 In those day's] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these days hath for the most part a peculiar signification, differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those days. The latter signifies an indefinite time, sometimes a good way off, but the former generally denotes a certain time then present, instantly, then, at that time; so here that which is said of Mary's going to Elizabeth, was sure immediately after the departing of the Angel from her, and therefore 'tis said she rose up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very hastily. So v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, immediately, Elizabeth conceived, so c. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, then, at that point of time, he went out to the mountain, See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. & 21. 15.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 67. Prophesied] To prophecy is a large word, and besides the foretelling of future events, which is the ordinary notion of it, it signifies secondly to work Miracles, as when 'tis said of Elisha's body, that being dead it prophesied; Eccles. 48. 14. referring to the miracle that it wrought, in raising the dead body, that was put into Elisha's grave, 2 Kings 13. 21. thirdly, to declare the will of God to any, by revelation, or mission from him, Thus Sibylla l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will prophesy all things that are past, present, and to come. Adding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and first God commands me to say— professing to do it from God. So the author of Synopsis Prophetiarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Any that receives knowledge from God of things past is called a Prophet. So 
* Tom. 3. p. 485. l. 42.  chrysostom, O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Prophet is no more but an interpreter, but that of God. And Grammarians have observed that the word naturally signifies no more, than this of speaking from, or in the stead of another, that is, of God; as a Proconsul is he that supplies the Consul's place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Poets were said to be the Prophets of the Muses, as in Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Muse inspire and I will prophesy. And in Theocritus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the sacred Prophets of the Muses, that speak under them, or as they are inspired and directed by them. In which sense as Christ's Prophetic office consisted in revealing the will of God to the world, so all that have in any degree done the like are styled Prophets, all that have taught men their duties towards God, and Men; Thus among the Heathens, the Divines which told men what they ought to do, their Priests, or religious persons were called Vates, Prophets. And even their Poets which ordinarily reprehended their vices, are by S. Paul called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own Prophets, Tit. 1. 12. For although of that Epimenides it be true, that he is ordinarily by the heathens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine man, and a Prophet, and that his book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles or Prophecies, yet is this rather a confirmation of this use of the word Prophet, fo● those which teach men their duty; for of this Epimenides saith Diodorus Siculus lib. 5. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine, and Plutarch in Solon, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the same purpose; and Aristotle Rhet. l. 3. c. 17. saith expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prophesied not of things to come. And thus Glaucus (among the ancient Mythicall writers) that directed men the way in their navigation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they were to order their voyage, was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sea-prophet. Thus when Exod. 7. 1. God said to Moses, I have made thee a God to Pharaoh, and Aaron thy brother shall be thy Prophet, The meaning is, that what God had or should command Moses, Moses should (as God to a Prophet, the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) deliver to Aaron, concerning Pharaoh, and Aaron should go, as a Prophet sent from God and deliver it to Pharaoh; he shall be thy spoaksman, he shall be to thee in stead of a mouth, Ex. 4. 16. Fourthly, it signifieth to expound, or interpret Scripture, as 1. Cor. 14. 1. Desire spiritual gifts, but specially that ye may prophesy, and v. 3. he that prophesyeth, speaketh to edification, etc. So v. 4, 5, 6, 22, 24, 28. 31, 32. Fifthly, 'tis sometimes set to signify wild, raving, mad behaviour, or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen, men possessed with diabolical furies, were wont to use: so when the evil spirit came upon Saul, he prophesied in the midst of the house, 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear, v. 12. because Prophets did ordinarily both speak and act in a manner far distant and remote from the ordinary practice of other men, used strange language, strange motions and agitations of the body, and accordingly were by many that looked on them thought to be mad. So the Prophet sent by Elisha to anoint Jehu, is called this mad fellow 2 Kings 9 11. Sixtly, it signifies singing and praising God, forming of divine hymns, and singing them to God. So 1 Sam. 10. 5. Thou shalt meet a company, a college or covent of Prophets coming down from the high place with a Psaltery, and a tabret, and a pipe, and a harp before them, and they shall prophesy, (where the Chaldee paraphrase reads, shall sing) and the spirit shall come on thee, and thou shalt prophesy, (where the Chaldee hath, and thou shalt praise with them.) So 1 Chron. 25. 1. David separates the sons of Asaph, Heman, and Jeduthun, who should prophesy with Harps and Psalteries and cymbals. And so 'tis possible it may be, Numb. 11. 25. where 'tis said of the seventy, that they prophesied and did not cease; for as 1. Sam. 10. 6. Saul's prophesying was to be an effect of the Spirit of God coming upon him, and was a sign of his being set a part by God for the Kingly office, and furnished with abilities for it which is called turning him into another man; so Num. 11. 15. God takes of the spirit that was upon Moses, that is, the Spirit of government, wherewith he was endued, and gave it unto the Seventy, and when the Spirit rested upon them, they prophesied; whereas the other circumstances agree, the giving them the Spirit, and fitting them for their office by that means, so the evidence of it, their prophesying may agree also, though wherein their prophesying consisted is no where defined in Scripture. This only is unquestioned, that it was some extraordinary act, a testimony that the Spirit of God in some extraordinary manner rested upon them, and as such, was discernible to all (in like manner as was Saul's stripping off his clothes and lying down naked, 1 Sam. 19 24.) and so fit to authorise them in the eyes of others, as by a miracle, and to declare to all that they were assumed to this office. And to this notion of prophesying must this place be interpreted, Zacharias was filled with the holy Ghost and prophesied, was stirred up in an extraordinary manner by the Spirit of God, to compose this divine hymn following, the Benedictus, saying, Blessed etc. And so, 1 Cor. 11. 5. Every woman praying or prophesying, Where speaking of the Church, wherein the woman is not permitted to speak c. 14. 34. 'tis apparent that prophesying cannot be taken for interpreting of Scripture, and so it remains that it signify this of singing hymns in the Church, which is fitly joined with praying. What is here said of his being filled with the holy Ghost, (as before of Elizabeth also, v. 51.) is no more than being endued with the Spirit of God (see note k.) incited by somewhat higher than his own spirit, the Spirit of God enabling him to make this hymn. So when the Spirit descended with the gift of tongues, they were filled with the holy Ghost, Acts 2. 4.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 69. Horn of salvation] The word Horn hath divers notions in the Scripture, first it signifies power, or strength, because the horns being the weapons of beasts, their strength or ability of hurting others is said properly to consist in them. So Lam. 2. 3, 17. he hath cut off all the horn of Israel, and, set up the horn of thine adversaries; so Je●. 48. 25. the horn of Moab is cut off, and his arm is broken, the horn being the beasts best instrument of defence, as the arm is the man's; so Mich. 4. 13. I will make thy horn Iron, and thou shalt beat in pieces many people, that is, I will give thee great power; so Ezech. 29. 21. I will cause the horn of the house of Israel to bud forth, they shall have some considerable strength again; so the horns of the wicked and the righteous, Psal. 75. 10. are their power. Secondly, it signifies honour, glory, triumph, as when the horn is said to be lifted up, or exalted, Psal. 75. 4. 89. 24. 112. 9 Thirdly from the union of both these, it signifies Regal power, the honour; and power of a King, so Zach. 1. 18. Dan. 7. 7, 8. and Rev. 13. 1. the four, and the seven, and the ten horns are confess'dly so many Kings. And this seems to be the importance of the word in this place, where the house of David being the regal family, and the word Saviour denoting him that is the ruler, or leader, or Prince of the people, (thou gavest them Saviour's, Neh. 9 27. i. e Rulers, Judges; and, Saviour's shall come up, (Obad. 21.) & the kingdom shall be the Lords) the horn of salvation in the house of David will denote the kingdom of Christ, that spiritual one which is not of this world, or rather Christ (in concreto) under the notion of a King. Thus Psal. 18. 2, among the titles given to God (upon his delivering David from the hands of his enemies, as here for the redeeming us from the hands of all that hate us, v. 71.) this is one the horn of my salvation, that is, my King, and Saviour; and this is agreeable also to that other part of the period, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath raised up, to, or for us, that of raising up belonging to persons advanced by God to any office of King, or Prophet, (see note on Acts 13. g.) particularly of Christ to his Kingdom, Acts 2. 30. God had sworn that he would from the fruit of David's loins according to the flesh raise up the Christ to fit on his throne, which is distinctly parallel to this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 70. The world] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an age, and in the New Testament most commonly is used in a general sense, not for the age of a man, nor again for an hundred years, but for an age of the world, or some eminent part in the division of that. Now the World is divided two ways, either into the age before the Messias, and the age of the Messias, or into the age of this world, and of the world to come after the day of doom. Accordingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the first part of the first division, for the first estate, beginning at the beginning of the world, and reaching to the end of the Jewish commonwealth. Thus is the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à secule, ordinarily used, and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, to note that general age from the beginning of the world, of which the Jewish state was an eminent part, under which prophecies had been allowed by God to this people. And it being resolved by the Jews that there was to be another age (beside that first) which they call the age of the Messias (see Note on Mat. 24. c.) or the age to come, they are wont to use the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or sometimes for brevity sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to age and yet farther, or to age and afterward,) in seculum & seculum, to age and to age, meaning thereby both these ages, the then present, and that other then to come, the age of the Messias. Thus have we interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age Mat. 24. 3. in a divers sense from that which belongs to it Mat. 28. 20. In the former to signify the Jewish state, in the latter the state of the world under the Messias. And in that notion I suppose it is, that the Gospel of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rev. 14. 6. the Gospel of that age of the Messias, the Christian faith, which was to endure till the end of the world, Mat. 12. 32. note l. Sometimes again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the first number of the second division, this world, from the creation till the day of doom, as Luk. 20. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of this age, the men of this world (opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are vouchsafed participation of that other,) do marry, etc. and so in many other places. And so likewise for the second part of the second division, the state after this life, that of another world, ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come, and that world or age, it is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply also, as Joh. 6. 51, 58. he shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render for ever, or to that age to come, which is eternal. And from this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it is peculiarly, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies eternal, including both this world and that other. This eternal future state was, it seems, denied by the Sadducees, and thereupon it is the observation of the Jews, that after Ezra's time it was appointed, that at the end of benedictions in the Temple, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum should be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age to age, i. e. from this age to the next. So we find it in c. 9 of Cod. Berachoth, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all the conclusions of benedictions they were wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age; But when the Sadducees perverted this form of speech, and said that there was but one age, they appointed that the form should be from age and to age. And though perhaps this latter form be before Ezras' time to be met with in the Hebrew writings, yet, it seems, 'twas not in their forms of benedictions in the public service, and there it was probably inserted on that occasion. And an abbreviate of that form it is which the Christians have delivered to them by Christ, Mat. 6. 13. thine is the kingdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the power and the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both ages, the present and the future, which we according to sense render for ever and ever, i. e. for this world (which is one for ever,) and for the next (which is another for ever.) This is more largely set by the Apostle, Gal. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the ages of ages, but yet more amply in the ancient Church, which added that second versicle to the doxology [As it was in the beginning (i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age, from the beginning of the world, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies) is now, and ever shall be, world without end] i. e. now, in this world, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that world, which shall never end.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 74. Grant] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Infinitive mood after it (as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is, according to the sense of it, to be rendered, as if the word power, or something else like it, were to be understood; so often in the Revelation, as c. 2. 7. and 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will give to eat, or drink, i. e. power to do so, c. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will give the privilege, or favour, to sit. So the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner c. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was given to receive, to do, to give, and so c. 16. 8. and 19 8. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, or the like, is clearly understood, which in many other places is expressed, c. 9 3. c. 6. 8. c. 15. 5, 7. etc. and so the former part of the 74. ver. being read, as it were, in a parenthesis, the sense will be perspicuous, The oath which he swore to Abraham our father, that he would give us power to serve him in holiness, etc. And so, beside the explication of that oath made to Abraham (which hath from this passage been explained in 
* Pract. Cat. l. 1. sect. 1.  another place) here will be observable also the allusion of this whole passage to the names of the Baptist, and his parents. For the meaning of Zachary is the remembrance of God, and to that refers his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's remembering his covenant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 72. Elizabeth signifies the oath of God, and to that refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the oath which he swore. And John signifies the free gift, or grace, of God, and to that refers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the giving deliverance and grace to serve him in sincere holiness, etc. the grace of Justification, Sanctification, and Perseverance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Without fear] That the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear] refers to our enemies, in whose power before we were, appears by the distinct mention of them in the next words, and therefore it cannot with any sense be applied to the excluding that fear of our danger, which is founded only in ourselves, our own negligences, or miscarriages. And that it is to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being delivered, and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving, is not only apparent by many ancient Copies, which so join it without any comma betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Irenaeus l. 3. c. 11. reading it, Nobis sine timore ereptis, servire in sanctitate, us being delivered without fear, to serve him in holiness, and 
* pag. 722.  Titus Bostrensis— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because some oft times are delivered from the hands of enemies, but with fear, therefore he saith, that he gives us to be delivered without fear, adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ's coming caused us to be without fear delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we felt not, had no apprehension of, the treachery of our enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but he presently snatched us out, and transferred us from them into his own lot and portion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which lays the obligation on us (as on those that are now become his) to serve him in holiness and righteousness, etc. but also by the nature of the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear] in the translatours of the Old Testament, in that only place, where 'tis used, Prov. 1. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall rest without fear from all evil, which is an explication of the dwelling safely that immediately preceded. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear among the sacred writers, not for the passion itself, but for the object of it, as 1 Pet. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear not their fear, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies whatsoever formidable object, which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. malicious persons can bring upon them. So also in humane writers, in 
* in tyrannicid. p. 400.  Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fear, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of danger. And so in Alex. Aphrodis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the terror or terrible things threatened by the tyrant. So in 
* ap. Stobae. p 433.  Menander— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A fairspoken woman is exceeding great fear, i. e. is very much to be feared, a great danger. So Isa. 8. 12. whence that place of S. Peter is taken, where the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his fear or terror, the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which notes the formidable object, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the passion, and presently it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord shall be thy fear, i. e. the object of it, and so he is called the fear of Isaac. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] also the thing that is feared, Prov. 3. 25. as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the incitations of wicked men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the follow to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 7. may signify the thing against which he prayed, and from which he was delivered. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger, as Wisd. 17. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preserve safe, and so 1 Cor. 16. 10. where the Apostle speaking of Timothy, bids them see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may be safely with them, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. peaceably. The same thing is expressed by the translatours of the Old Testament, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 4. 8. Prov. 1. 33. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes hope, or expectation of future good, but as 'tis opposite to our present notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and imports safety. And this observation might be extended to many other words in the Scripture, which seem to denote actions, affections, or faculties, but are used for the objects of them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will of God, 1 Thess. 4. 3. the things which Gods wills, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 8. 24. the things hoped for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, Rom. 4. 14. and in many other places, where it signifies the doctrine of the Gospel, the thing to be believed. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow for calamity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Pet. 2. 19 (and therefore, saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hurt and destruction, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamity) and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wounded, Rom. 14. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to mourn, but to use such asperity as will cause mourning, 2 Cor. 12. 22. But this by the way. I shall only add that by Analogy of Scripture, it no way appeareth that fear is to be excluded from our serving of God, but rather that it is a good powerful motive to it, and so is called the beginning of wisdom, and a wholesome companion of it, and therefore we are commanded to work out our salvation with it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 78. Dayspring from on high] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the title of Christ, there is no question, whether it be literally to be rendered the East, or the rising of the sun, that sun of righteousness, Mal. 4. 2. And this title seems formerly to have been bestowed on him, Zach. 3. 8. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Behold the man whose name is the East, or rising of the sun, as Justin Martyr citys it dial. 
p. 105.  cum Tryph. For which we ordinarily have, whose name is the Branch. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies oriri to rise or spring, and that may be applied to a branch that sprouts out of the tree, but so also it belongs to the rising sun, and accordingly signifies also lucere, to shine, and Heb. 1. 12. the brightness is in the Syriack Ts●mach of his glory. And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zachary be not a quite distant thing from the same word here in this other Zachary, it must then needs be in this other sense, for that here it is so, appears by that which follows, both of visiting, and giving light to them that sit in darkness. And so it may well be read out of that Prophet too, ch. 6. 12. not, he shall grow or branch up; (referring to the word Branch, but) he shall rise up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, shine out from under him. Hence is it that where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East is used in other places of Scripture, some of the Greek Scholiasts have still applied it to Christ. As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look toward the East, i. e. saith Olympiodorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Sun of righteousness, our Lord Jesus Christ. And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint, the righteous East; Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ the Sun of righteousness. And from hence perhaps it is that Tacitus hist. l. 5. at the destruction of Jerusalem, saith that some on that occasion remembered antiquas Sacerdotum literas, the ancient writings of the Priests, which foretold eo ipso tempore fore ut valesceret Oriens, that at that very time it should come to pass, that the East should prevail, i. e. Christ, cujus nomen est Oriens, whose name is the East, meaning all this while by the East, that Orient or rising Sun, and not the point, from whence he risech. To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of all things sent him forth (in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes) his most ancient son, or first born.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 79. Shadow of death] What is the meaning of this figurative speech, the shadow of death, will be best conjectured by comparing it with Psal. 23. 4. though I walk thorough the valley of the shadow of death, etc. There making God his shepherd v. 1. he compares himself to a sheep, which feeds sometimes upon an hill, sometimes in a valley, and again may be supposed to be in danger of Wolves, or else free from that danger. The hills being the highest, have all the light and warmth of the sun upon them, and the valleys chose that are shaded by the hills have much less of that warmth or light, and being also more subject to incursion of Wolves than the hills were, (where their coming would be more discernible) this is there the meaning of, [the valley of the shadow of death] a gloomy vale of danger of the utmost evil. Proportionably here (in a spiritual sense) the shadow of death is a state of sin, and ignorance, want of light, or knowledge, and want of warmth, or grace, the description of the state under the Law, which afforded neither of these in any proportion to what is now done by Christ, and so left men in a dangerous condition, till Christ was thus pleased to shine upon them, and thereby to rescue them out of it.    

CHAP. II.  
1. AND it came to pass in those days that there went out a decree from [Caesar Augustus, that note a all the world should be note b 
* enroled.  taxed.]  
Paraphrase 1. Augustus' the Roman Emperor, that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls, etc. according to their families.  
2. (And 
* this first enrolling was  this taxing was first made when Cyrenius [was governor of Syria.)]  
Paraphrase 2. was sent Procurator into Syria (under which province Palestine was) to enrol that part of the Empire. note b.  
3. And all went to be taxed every one [into his own city.]  
Paraphrase 3. to the city where their Ancestors were born, and so these to the city where David was born, from whence they came, ver. 4.  
4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea] unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David)  
Paraphrase 4. And so though joseph dwelled in Galilee in the city Nazareth, he was forced to go into judaea,  
5. To be taxed with Mary his espoused wife, being great with child.  
6. And so it was that while they were there, the days were accomplished that she should be delivered.  
7. And she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in 
* the stable  a note c manger, because there was no room for them in the Inn.  
8. And there were in the same country shepherds abiding in the field 
* watching the watches of the night over their flock.  keeping note d watch [over their flock by night.]  
Paraphrase 8. by turns over their flock, some one watch of the night, some another.  
9 And lo, the Angel of the Lord came upon them, and the glory of the Lord shone round about them,] and they were sore afraid.  
Paraphrase 9 And an Angel of God appeared to them in a shining cloud, signifying God's especial signal presence there, (See note on Mat. 3. k.)  
10. And the Angel said unto them, Fear not, for behold I bring you good tidings of great joy, which shall be to all people.  
11. For unto you is born this day in the city of David a Saviour, which is Christ the lord]  
Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem David's city.  
12. And this shall be a sign unto you,] Ye shall find the babe wrapped in swaddling clothes, lying in 
* a stable, see note c.  a manger.  
Paraphrase 12. And by this you shall distinguish this child from all others,  
13. And suddenly there was with the Angel a multitude of [the heavenly host, praising God, and saying,]  
Paraphrase 13. Angels, so far from envying this dignity of man's nature, that they congratulated it, and thereupon sang this hymn,  
14. Glory to God in the highest, and on earth 
* or peace, toward men of good will, or of his good liking, for the Kgs Ms. and the ancient Gr. and Latin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolationis, and so many of the ancient fathers.  note e peace, good will towards men.]  
Paraphrase 14. God be glorified by them which are in the highest heavens, the Angels, etc. because of that peace which this birth of Christ hath brought on the earth; and because of that favour, mercy, reconciliation of God toward men, which is wrought thereby, or because of that reconciliation of God toward those that are found sincere before him.  
15. And it came to pass, as the Angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.  
16. And they came with haste, and found Mary and Joseph, and the babe lying in a 
* stable.  manger.  
17. And when they had seen it, they made known abroad the [saying which] was told them concerning this child.  
Paraphrase 17. whole story of all that  
18. And all they that heard it wondered at those things which were told them by the shepherds.  
19 But Mary kept all these things [and pondered them in her heart.]  
Paraphrase 19 comparing them one with another in her private meditation, without speaking of them to any.  
20. And the shepherds returned glorifying and praising God, [for all the things that they had heard and seen, as it was told them.]  
Paraphrase 20. for the real completion of all those things which were first told them by an Angel, and then heard and seen by themselves.  
21. And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so] named of the Angel before he was conceived in the womb.  
Paraphrase 21. And when the eighth day was come, wherein 'twas the law and custom for children to be circumcised and named, he was circumcised, and his name imposed on him, which was Jesus, according as he had been  
22. And when the days of her purification according to the law of Moses were accomplished, [they brought him to Jerusalem to present him to the Lord,]  
Paraphrase 22. they brought him, as their firstborn, to present him to the Priest, and then to redeem him, as Num. 18. 15. is appointed,  
23. (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the lord)]  
Paraphrase 23. (According to that law given to the Jews, that as the firstborn male of other creatures, so the firstborn son (in remembrance of Gods slaying all the first born of the Egyptians, to deliver them) should be consecrated to God, Exod. 13. 3. and since the Levites were by God taken in stead of the firstborn, it is to be redeemed, Num. 3. 12. & 46.)  
24. And to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtle doves, or two young pigeons.]  
Paraphrase 24. And then for her own purification after childbirth, Leu. 12. 6. to offer her pair of turtles, being not able to offer a lamb (which is an argument that the Magis had not yet brought their presents, Mat 2. 11.) according to the commandment of God, that he which is not able to bring a l●mb shall bring a pair of turtles, etc. Leu. 12. 8.  
25. And behold, there was a man in Jerusalem, whose name was Simeon, and the same man was [just and devout, waiting for the consolation of Israel: and the holy Ghost was upon him.]  
Paraphrase 25. an upright and godly man, looking for, and expecting the coming of the Messias, see v. 38. whether in a spiritual only, or (as most expected) in a temporal kingdom, to restore their liberty to the Jews.  
26. And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lord's Christ.]  
Paraphrase 26. And he had received revelation from the holy Ghost, that before he died, the Messias should come, and he should see him.  
27. And he came by the Spirit into the Temple, and the parents brought in the child Jesus to do for him after the custom of the Law.]  
Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit, into the Temple, and when Joseph and Mary brought in Jesus, to perform those things which were according to the law usual to be done.  
28. Then took he him up in his arms and [blessed God and said,]  
Paraphrase 28. recited this hymn,  
29. Lord now lettest thou thy servant depart in peace according to thy word.]  
Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die.  
30. For mine eyes have seen thy salvation,]  
Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias,  
31. Which thou hast prepared before the face of all people,]  
Paraphrase 31. Whom thou hast so long promised, and at last exhibited in the sight of all the congregation,  
32. A light to lighten the Gentiles, and the glory of thy people Israel.]  
Paraphrase 32. A light afforded to the Gentile world Isa. 49. 6. to reveal to them God's righteousness (or the way of living which will be acceptable to God) Psal. 116. 18. and (after he hath reform the religion of the Jews, taught them the substantial in stead of the Ceremonial observances) to bring the Gentiles to the receiving of that religion, and so to bring much glory and honour to that nation, to those at least tha● do receive him, or in case they will do so.  
33. And Joseph and his mother marvailed at those things which were spoken of him.  
34. And Simeon blessed them, and said unto Mary his mother, Behold, this child [is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against,]  
Paraphrase 34. is appointed by God to be a means of bringing punishment and ruin upon all obdurate impenitents, and on the other side to redeem, restore, recover those that will be wrought on by him, throughout all this people; and he shall be vehemently opposed, so holy and severe in his precepts and practice, that he shall be a butt or sign, such as are mentioned Isa. 8. 18. a mark for all obdurate sinners to set themselves against,  
35. (Yes a note f sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed.]  
Paraphrase 35. (And that opposition shall bring upon thee either death itself, or some sore affliction,) that the machinations and designs of men, (see note on Mat. 15. e.) which are now kept secret, may come forth, and be discovered by their dealings with him, by the judgements which they pass upon him, some receiving him as the Messias, others not. See note on Rom. 8. f.  
36. And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of Aser, she was [of a great age, and had lived with an husband seven years from her virginity.]  
Paraphrase 36. very old, and had lived in the matrimonial estate but seven years, unto which she came a pure virgin.  
37. And she was a widow of about fourscore and four years, which departed not from the Temple, but note g served God with fastings and prayers night and day.]  
Paraphrase 37. And being now a widow of about 84 years old, she constantly frequented the Temple (see note on Act. 1. d.) and performed all acts of piety, praying and fasting constantly, at the prescribed and accustomed seasons of performing those duties, fasting twice a week (see c. 18. 12.) and observing the daily hours of prayer.  
38. And she coming in at that instant [gave thanks likewise unto the Lord, and spoke of him to all them, that looked for redemption in Jerusalem.]  
Paraphrase 38. sang an hymn to him, and expressly affirmed him to be the Messias, and this she did to all those in Jerusalem which expected the coming of the Messias. See v. 25.  
39 And when they had performed all things according to the Law of the Lord, [they returned into Galilee to their own city Nazareth.]  
Paraphrase 39 they returned to Bethlehem, and there continued, till they were warned to remove into Egypt, Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee, Mat. 2. 23.  
40. And the child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon him.]  
Paraphrase 40. And Jesus grew in stature of body and faculties of mind (his divine Spirit assisting and strengthening his natural faculties) and was endued with great wisdom through the grace and power of God's Spirit upon him.  
41. Now his parents went to Jerusalem every year at the feast of the Passeover.  
42. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.  
43. And when they [had fulfilled the days,] as they returned, the child Jesus tarried behind in Jerusalem, and Joseph and his mother knew not of it,  
Paraphrase 43. had continued there all the feast days, and then came home.  
44. But supposing him to have been in the company, [went a day's journey, and they sought him] amongst their kinsfolk and acquaintance.  
Paraphrase 44. after they were come a day's journey they miss him, and made strict enquiry after him.  
45. And when they found him not, they turned back again to Jerusalem, seeking him.  
46. And it came to pass that after three days they found him [in the temple, sitting in the midst of the doctors] both hearing them, and ask them questions.  
Paraphrase 46. in the court of the Temple, or porch, and many of the Masters of Israel, the Scribes, or learned men, about him.  
47. And all that heard him were astonished at his understanding and answers.  
48. And when they saw him they were amazed, and his mother said unto him, Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing.  
49. And he said unto them, How is it that ye sought me? [Witted ye not that I must be 
* in my father's house.  about note h my Father's business?]  
Paraphrase 49. the house of God is my proper home, my father's house, and so a place fit for me to be in, but this ye were ignorant of.  
50. And they understood not the saying, which he spoke unto them.  
51. And he went down with them, and came to Nazareth, and was subject unto them,] but his mother kept all these sayings in her heart.  
Paraphrase 51. and though in that of staying in the Temple (an introduction or essay preparatory unto his office, to which he was sent by God, to whom obedience is due before parents) he did somewhat without his parents leave (see joh. 2. 4.) yet in all other things he lived in perfect obedience to them.  
52. And Jesus increased in wisdom and stature, and in favour with God and man,]  
Paraphrase 52. And jesus in respect of his humane nature consisting of body and soul, did grow or improve, his soul improved in wisdom, his body in stature, as others of his age are wont, and withal became daily a more eminent illustrious person in the eyes of all.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. All the world] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify the whole world, may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world, seems to belong to the same, which was foretold by Christ, Mat. 24. 7. and so to refer only to Judaea (see Note on Mat. 24. e. and Eusebius Eccl. Hist. l 2. c. 11.) Thus Lu. 21. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that come upon the world, seems to belong only to those things that were a coming on Judaea. And thus it is ordinarily said, that Jerusalem is situate in medio telluris in the middle of the earth; that is, of Judaea; as Delphi is said to be O●bis umbilicus, the navel of the world, that is, of Greece, and as Minos calls Crete, over which he was King, his Orbis in Ovid, 
Certè ego non patiar Jovis incunabula Creten,  
Qui meus est orbis, tantum contingere monstrum.  So Pliny in his Nat. Hist. l. 12. c. 12. uses the word Orbis for a region. In nostro orbe proximè laudatur Syriacum. But here the word belongs to the Roman Empire, which is often called by that title,  
Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9 Orbis terrarum qui Romano Imperio clauditur & definitur, and so in Spartianus, Lampridius, Marcellinus, and in Optatus l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Antoninus in his Rescript to Eudaemon Nicomediensis, I am Lord of the world, and in Ulpian, who from a Constitution of Antoninus, Qui in orbe Romano sunt, cives Romanos effectos esse; and Bartolus pronounces that he were an Heretic, which would not say that the Emperor is Dominus & Monarcha totius orbis, the Lord and Monarch of the whole world. See Hieron. Magius Miscell. l. 4. c. 15. And so Suidas in the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Augustus sent out unto all the regions of those that were subject to him, officers by women he made the enrolings, and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith, he decreed to number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the inhabitants of the Romans, and reciting the number, his style is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were found so many myriads inhabiting the dominions of the Romans.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Taxed] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here literally descriptio, and that is (not an exacting of tribute, or taxation, but) a setting down, or enrolling every person, according to their families and estates. So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies the numbering of the people or declaring how many and what kind of people they are: And Phavorinus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when each man is sent for to make known, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what and how much be hath, and whence his estate came to him. This is it that the Greek and Latin gloss in H. Stephanus hath expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, census, professus, professio, the word professio being the proper Latin word for this matter, and therefore the Vulgar very fitly hath it ver. 3. of this chap. Ibant profiteri, they went to tell what they were worth, etc. Suidas indeed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioning this of Augustus, saith it was to the other end, of bringing into his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sufficient proportion, and that it was therefore called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of this kind, by way of equal and moderate distribution, because they that were in power before him, were wont to take away what they would. But though Suidas be an excellent Grammarian, yet in matter of history his authority is not great, and 'tis sure enough the Roman subjects paid their vectigalia, certain taxes, before this, and the Publicans were the gatherers of them. And Cassiodore's words, which somewhat look toward that of taxing, yet refer it not to the cause assigned by Suidas, but because by the civil war's men's dominions or possessions were uncertain and confounded, and therefore this Census was appointed together with a survey and division, ut possession certain, and proportionably his tax be certain also. Cassiod. Var. l. 3. Ep. 52. It is therefore by learned men affirmed, particularly by Is. Casaubon in Bar. p. 105. (and is most probable) that this decree of inrolling was an effect of Augustus' curiosity (and neither of his desire to enrich his treasury, nor to reform the excesses of those before him) and this overruled by God's special providence, saith 
* Hom. 8 in Matt.  S. Chrysost. that this Emperor might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve or be instrumental to the conserving the record of the birth of Christ, whose name and his mothers as well as Joseph's, were now enrolled. And that is a farther evidence of the nature of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was not a tax, for that would not have belonged to women, and infants, but, as Cassiodore said, to the possessors only. And thus Suidas himself understands it in Augusto, that he decreed to number by head all the inhabitants of the Romans, being willing to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how great the multitude was, which must take off all authority of his to the contrary. This enrolling is most amply defined by Florus, ut omnia patrimonii, dignitatis, aetatis, artium, officiorúmque discrimina in tabulas referantur, that all the differences of patrimony, dignity, age, craft, office might be recorded. Now concerning this particular enrolling or census here mentioned, 'tis observable what Sepulveda and Gerundensis have related, that 27. years before the birth of Christ, Augustus appointed that there should be an enrolling of the whole Empire, and proclaimed it in Tarracon a city in Spain after the Cantabri (and others that in Spain had broke off from him) had been conquered and reduced by him. For than he conceived that all the parts of his Empire were quiet and settled, and so that is was a fit time to take this view of his people. Velleius Paterculus seems to agree in this relation, making mention of a notable peace, that is, quiet and rest from war about the twentieth year of Augustus, which being by him said about the 20th year, if it be resolved to have been punctually the 17th, it will fall directly on this time of this 27 years before our Saviour's birth, that being in the 44th year of his reign. But upon or soon after this Proclamation Augustus found a breaking out of some stirs in other parts, and thereupon deferred his resolution to some other quieter time, which was this very point of time wherein Christ was born. Hence it is that the ancient Spaniards observed an aera (which is a word made up of the first letters of Augustus' reign) different from all other Christians, to wit, 27 years before them, reckoning from this first proclamation in Tarracon, and counting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or enrolling here in S. Luke to have been at that time. By this passage of story considered there will arise to us matter of most excellent observation, concerning Gods wise disposal of all things, particularly in this of the birth of Christ, which, if Augustus' first decree and proclamation in the 17th of his reign, had stood, in all probability could not have been in Bethlehem, as the Prophets foretold it should. For if that had gone on in the 17th, there had been no use of this in the 44th year of his reign. Had not this been in the 44th, Joseph and Mary would have had occasion at that time to come up to Bethlehem from Nazareth, where they dwelled, Had they not done so, Christ had not been born there: Whence appears God's providence in changing Augustus' resolution by the breaking out of new troubles, and transferring this time of full peace (and so of enrolling) to this very point of time, wherein Mary being so near her time, and going up to Bethlehem to be enroled, should there fall in travail, and bring forth, that so the seed of David, and branch of Jesse (as Christ is called) that was conceived in Nazareth, should be born in Bethlehem, where Jesse lived, and David was born. Now whereas 'tis added that this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the first enrolling, that is to distinguish it from another, Act. 5. 37. the same which Josephus and Eusebius speak of and place under Cyrenius also, but differing from this here. As for Cyrenius having rule over Syria at this time, that is to be taken in a loser, not stricter sense, not that Cyrenius was there now the standing Governor under the Romans, but sent by the Emperor particularly on this occasion, to take an inventory of this part of his Empire. For so saith Suidas upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of some ancient Author, that Caesar Augustus desiring to know the strength and state of his dominions sent 20 chosen men into all his dominions, one into one part, another into another, to take this account, and P. Sulpitius Quirinius had Syria for his province, not to have any settled dominion there, but to perform this work, for which he was sent extraordinarily, Sentius Saturninus being then Precedent of Syria, Tertull. cont. Marc. l. 4. c. 19  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Manger] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Is. Casaubon ad Baron. i e. a stable where cattle stand, and not only the place where their meat is put, the manger. So in Latin Praesepe, Virgil. Aeneid. 7.  
— in praesepibus ursi Saevire— and  
Stabant tercentum nitidi in praesepibus altis,  
and to this the story best agrees, which gives the reason of their laying him in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there was no room (not in the stable, but) in the Inn.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Keeping watch] 'Tis sufficiently known that the night was distinguished into several watches, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 13. 35. the evening, and midnight, and cock-crowing, and morning, The first ending at nine in the evening, the 2d at twelve, the 3d at three, the fourth at six in the morning, as the day is divided into the third, and sixth, and ninth, and twelfth hours. Now these the shepherds in those countries (which lay chiefly upon feeding cattle) i. e. the inhabitants of the countries did so distribute among them, that such a number of them might continue in the field and watch abroad so many hours in the night, and when that watch ended, so many other fresh men might come & succeed to that care, & this the form of speech in Greek doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. literally rendered, watching the watches of the night over their flock, and so the Vulgar readeth it, custodientes vigilias noctis super gregem.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. On earth peace, good will to—] The concurrence of so many ancient Copies and readings for this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, makes it fit to give an account of that phrase, if so it be read. God's favour or acceptance, (an argument, and evidence of the sincerity of the Christians heart which is so approved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or accepted by him,) is literally the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good liking, i. e. God's good liking, or well-pleasedness. So when, in the highest degree, 'tis said of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I am well pleased. So when of Noah 'tis said, that he found grace in the eyes of the Lord, Gen. 6. 8. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are such as these, whose uprightness of heart, and sincerity, (though mixed with much frailty, and some sin, for which there is no way of pardon but in Christ) hath approved them to God, and to these and none but these, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace on earth belongs. And so this reconciliation of God to all penitent sinners, all sincere, faithful, new creatures, (those whom God sees, and owns as such) as it is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peace upon earth toward men of his goodliking] so is it, next the glory of God, mentioned in the former words, the principal design of Christ's coming into the world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. A sword shall pierce] That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer. 78. contra Dicomarianitas, and this place of Scripture said to be fulfilled by it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she was put to death according as it is written, asword shall pass through thy soul also, and so he goes on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her glory is among the martyrs. If she were not actually put to death, some great sensitive affliction, the sharpness of which is here compared to a sword, and said to pass through her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her animal or sensitive soul, is here certainly meant by it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  V. 37. Served God with fastings] Of this Hanna 'tis the testimony of Cyril of Jerusalem, Cat. 10. that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first title refers to her continence and widow-chastity for so many years, (having lived with an husband, but seven years after marriage, he, in all probability, dying at that time.) The 2d. to her devotion and strict observance of piety. The 3d. not to a solitary monial life (as the Latin interpreter there falsely renders it) but to such a strict observance of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or austerity, in fasting so often every week, and attending of public (and private) prayers so often every day (and all this for the whole space of her ensuing life) as was anciently observable among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout persons. Thus did she take herself up from the cares and affairs of the world that she might have the full vacancy for the service of God, and daily frequented the Temple at the hours of prayer, not that she did neither eat nor sleep, or that in any respect she could be said to dwell there always, but that serving God there at all the set times of prayer, and to prayer adding the weekly observances of fasting also, she returned from those performances to her own house, and there properly inhabited; and this is enough to own that expression here, that she departed not from the Temple, i. e. forsook it not, kept close to it at the set times, (though she was at her own house also at other times) as the Apostles ch. 24, 53. are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continually in the Temple, and Act. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing there, which yet doth not note that they were never out of it, but, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they continued unanimously constant in prayer and supplication, not again that they did never intermit praying, but that they were constant in the frequent daily performances of that duty, at the hours appointed for it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 49. My Father's business] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to refer to the place where they found him, i. e. in the Temple, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter, his own, Jo. 19 27. signifies his own house, as Ester 5. 10. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house, is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own. Thus the Syriack reads it, and thus Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his temple. So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his country, asks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whither drivest thou the righteous man? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dost thou not know that whithersoever he shall happen to depart, 'tis necessary he should be in his Father's house, i. e. within his providence? And 
* Cont. Paul Samosat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  Dionysius Alexandr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They found me in my house, saith he by the prophet, but in the Gospel, I must be in those of my father, i. e. in his house likewise. So 
* p. 778. E.  Titus Bostrensis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Being in the Temple of God he said, knew ye not that I must be in my fathers (house?) See the learned Fuller's Miscell. p. 585.    

CHAP. III.  
1. NOw in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being note a [Governour of Judaea, and Herod being Tetrarch of Galilee] and his brother Philip Tetrarch of note b Iturea, and of the region of Trachonitis, and Lysanias the Tetrarch of Abilene,  
Paraphrase 1. Procurator of Judaea, and Herod Governor of that fourth division of the kingdom called Galilee,  
2. Annas and Caiaphas being the note c High priest,] the word of God came unto John the son of Zacharias in the wilderness.  
Paraphrase 2. Anna's a chief priest being a man of principal authority among the Jews, and Caiaphas placed by the Procurator in the Pontificate,  
3. And he came [into all the country about Jordan, preaching the baptism of repentance for the remission of sins,]  
Paraphrase 3. to several parts of the coasts that were nigh Jordan, Bethabara, joh. 1. 28. Aenon, joh. 3. 23. and by that means all the region about jordan came to hear him, and he warned all the people to repent and be baptised of him, to come in as proselytes of his, that so their sins might be forgiven, which would otherwise bring certain destruction on them.  
4. As it is written in the book of the words of Esaias the prophet, saying, [The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.  
5. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth.]  
Paraphrase 4, 5. There shall come a crier, or herald, or harbinger of the Messias in the wilderness, to fit men by repentance for the receiving of Christ, and part of his proclamation shall be in these words, Every valley, etc. which may figuratively import the peculiar quality of the Gospel of Christ, which was to work upon the poor in spirit, and exalt them to a participation of the greatest privileges, which none of the higher loftier spirits were capable of, till they were humbled, and brought down from their heights; but literally they may seem to foretell the terrible destruction, which should shortly come upon this people for their impenitence, the plaining of the land for the coming of the Roman army (see note on Mat. 3. c.) and the visible discrimination, which should then be made betwixt the obdurate impenitent unbelievers on one side, and those that are penitent and receive Christ, on the other.  
6. And all flesh shall see the salvation of God.]  
Paraphrase 6. And all men shall discern the deliverance which is wrought for the penitent believers, when all impenitents are destroyed.  
7. Then said he to the multitude that came forth to be baptised of him, O generation of vipers, who hath warned you to flee from the [wrath to come?]  
Paraphrase 7. destruction approaching?  
8. Bring forth therefore fruits worthy of repentance, and [begin not to say within yourselves, We have Abraham to our father;] For I say unto you that God is able of these stones to raise up children unto Abraham.  
Paraphrase 8. Do not think 'twill serve your turn, that you are able to say (see note on Mar. 2. a) We are of the seed of Abraham, who have right to the promises made to him, whatsoever our actions are, See Mat. 3. 9  
9 And now also the axe is laid unto the root of the trees, Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire.  
Paraphrase 9 Mat. 3. 10.  
10. And the people asked him, saying, What shall we do then?]  
Paraphrase 10. And the common sort of people asked him, What was their task, or part of duty, to prevent or avert this ruin.  
11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise.]  
Paraphrase 11. And he prescribed to them an extensive liberality, charity, mercifulness to all the wanted what they had to spare.  
12. Then came also [Publicans] to be baptised, and said unto him, Master, what shall we do?  
Paraphrase 12. the toll or tribute-gatherers.  
13. And he said unto them, [Exact no more than is appointed you.]  
Paraphrase 13. Receive all the taxes which the Emperor requires to be gathered, but beside that, do not you either by cunning, or force take any more for yourselves.  
14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, 
* not wrong any.  neither note d accuse any falsely, but be content with your wages.]  
Paraphrase 14. And to the military men of the jews (employed by their Procurators, or the Romans) he prescribed these rules, Neither fright, nor plunder any man, but be content with that allowance, which is assigned for your maintenance.  
15. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not,]  
Paraphrase 15. And as the people were amuzed concerning him, looking for some further declaration or manifestation from him, and having some disputes within them, whether he were not the Messias himself,  
16. John answered saying unto them all, I indeed baptise you with water, but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose, he shall baptise you with the holy Ghost and with fire.]  
Paraphrase 16. john gave a clear answer to their doubts, telling every one that came to him, in plain words, that he was not the Christ, saying, My whole office is, thus to receive you as proselytes, to believe on the Messias, who shall suddenly reveal himself; I am but a disciple of that great Master, sent before him, as disciples of prophets are wont to be, to take up room for him, (see Luk. 10. 1. and Mat. 26. 20.) to serve him, to take off, and lay away his shoes (see note on Mat. 3. h.) and truly I am unworthy of this office, to be the disciple of so divine a person. But he, when he cometh, shall be another manner of person, and do other kind of things; Over and above the receiving of proselytes with water in baptism, he shall send down the Spirit of his disciples, in an appearance as of fire, Act. 2. and thereby enable them to speak with tongues miraculously, and so fit them for their office, (see Act. 1. a.)  
17. Whose [fan] is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable.  
Paraphrase 17. winnowing instrument, See note on Mat. 3. 12.  
18. And many other things in his exhortation preached he unto the people.]  
Paraphrase 18. And John Baptist said many such things as these, and more different from these, by way of exhortation and proclamation to the people, concerning the Gospel of Christ.  
19 But Herod the Tetrarch being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,]  
Paraphrase 19 And Herod calling him to the court, and hearing him often, and that with great respect to him at first (Mar. 6. 20.) at last being reproved by him for marrying his brother's wife, and for all other sins, that John saw him to be guilty of,  
20. Added yet this above all, that he shut up John in prison.  
21. Now when all the people were baptised, it came to pass that Jesus also being baptised and praying, the heaven was opened,  
22. And the holy Ghost descended in a bodily shape like a dove upon him,] and a voice came from heaven, which said, Thou art my beloved son, in thee I am well pleased.  
Paraphrase 22. And the holy eternal Spirit of God appeared visibly to come down, and to descend upon him, as a dove uses to descend, and light on any thing (see note on Mat. 3. k.)  
23. And Jesus himself began to be about thirty years of age, being (as it was supposed) the son of Joseph, which was the son of note e Heli.]  
Paraphrase 23. And at this time of his being baptised, Jesus was about thirty years old, the age before which the Levites were not to be admitted to sacred functions, Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truly no father on earth, but yet Joseph the son of Heli being betrothed to Mary his mother, he was his reputed father.  
24. Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph.  
25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Eli, which was the son of Nag,  
26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Judah,  
27. Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,  
28. Which was the son of Melchi, which was the son of Addi, which was the son of Kosam, which was the son of Elmodam, which was the son of Er,  
29. Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,  
30. Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,  
31. Which was the son of Melea, which was the son of Menam, which was the son of Mattatha, which was the son of Nathan, which was the son of David,  
32. Which was the son of Jesse, which was the son of Obed, which was the son of Boos, which was the son of Salmon, which was the son of Naasson,  
33. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Judah,  
34. Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son Tharah, which was the son of Nachor,  
35. Which was the son of Saruch, which was the son of Ragau, which was the son of Phaleg, which was the son of Heber, which was the son of Sala,  
36. Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noah, which was the son of Lamech,  
37. Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,  
38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Governor] Some question may be, what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But 
* Observe. l. 9 c. 13.  Jac. Cujacius the learned Lawyer hath cleared it; Rectiùs Vetus interpres Luc. 1. Procurante Pilato, quam alii, praeside. Praeses enim Syriae tum fuit Vitellius vir Consularis, Procurator Pilatus, Eques Romanus. Cujus rei authores habeo Tertullianum, Tacitum, Josephum. The ancient interpreter Luc. 1. renders it more truly, Pilate being procurator, than others, Pilate being Precedent, or Governor: for Vitessius was then Governor of Syria, one that had been Consul, but Pilate a knight of Rome was Procurator: So I learn from Tertullian, Tacitus and Josephus.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Tetrarch of Ituraea] That which is here said of Herod's brother Philip being Tetrarch of Ituraea and Trachonitis is thus far confirmed by Josephus Ant. l. 18. c. 7. that this Philip died in the twentieth year of Tiberius, having for the space of 37. years been Praefect of Trachonitis, and Gaulanitis, and Batanaea where in stead of Gaulanitis the truer reading is Auranitis, of which we have mention in the same Josephus Ant. l. 15. c. 13. as a part of Zenodorus his province, Trachonitis and B●tanaea being there named as the other parts of it, the latter of which (or else that, and Auranitis together) is sure the Ituraea here. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetrarch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it denotes a principality of a fourth part, and when Herod, who is called so, is elsewhere called King Herod, the word King is to be taken in that latitude, as to signify no more than what Tetrarch here doth, one placed by the Romans over this Region of Galilee, with Regal power and for life, and thereby differing from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Governor (such as Pilate here, and Mat. 27. 2.) with Commission for so many years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 14. a Deputy of the supreme, and as a Steward in a family, dispensing it under him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Procurator.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. High Priests] Concerning the two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or high Priests in this place (and the reconciling it with the Old Testament, where there was to be but one at a time, one of the sons of Aaron, Ex. 29. 30. Leu. 16. 32. and he to continue not for a year only, but for his life, whereas here it seems to be otherwise) many things have diversely been said by learned men. Without surveying of their several conjectures, I shall first think it worth observing that in the books of Samuel (when sure there was but one high Priest) Ahimelech the son of Ahitub being slain, and Abiathar succeeding him in the high Priests office, 1 Sam. 22. there is yet, after that, frequent mention of Zadok and Abiathar together, 2 Sam. 15. 35. Zadok and Abiathar the priests, and c. 17. 15. and c. 19 11. and 20. 25. and 1 Chron. 15. 11. every where Zadok and Abiathar priests, and Zadok placed before Abiathar constantly (as Annas before Caiaphas here.) The reason of which is probably this, because though Zadok was not actually high Priest in David's time, yet being the son of Ahitub 2 Sam. 8 17. (not that Ahitub, the father of Ahimelech 1 Sam. 22. 11. who was of Ithamars' line 1 Chron. 24. 2. but another 1 Chron. 6. 8. and 53. the lineal successor of Eleazar v. 4. and 50▪) to him the High-Priesthood regularly belonged, and so after the expulsion of Abiathar (the last of Elis, and so of Ithamars' line, 1 Kin. 2. 26, 27.) was restored to him, 1 Kin. 2. 35. and Abiathar being in David's time the High Priest of Eli's, and so of Ithamars' line, (to which, it seems, it was changed from Eleazar's, and continued in that line for some time) Zadok being a principal person in authority with David, a Priest, and regularly heir to the High-priesthood, is constantly joined with (and set before) Abiathar the high Priest. Agreeable to this example it is, that Anna's father-in law to (the high Priest of that year) Caiaphas, a most eminent person himself, and one that had been high-Priest also, and, I suppose, the chief of the race of Aaron's sons then alive, as Zadok was, is here set before, and joined with Caiaphas, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high Priest, though punctually he executed not the office of the high Priest. This being said by way of preparation, the main of the difficulty may perhaps be removed by observing of three things: First, That at this time, the land being under the Roman Emperor (whose name and the year of his reign is set down at the beginning of the verse, as also his Procurator of Judaea, Pontius Pilate, and the Tetrarches of other places) the succession of the high-Priests was now changed, The one lineal descendent in the family of Aaron, which which was to continue for life, being not permitted to succeed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius l. 1. c. 18.) but some other, whom he pleased, named to that office by the Procurator every year, or renewed, as often as he pleased. To which purpose is that of Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They who were at that time high Priests of the Jews, invaded that dignity, bought it, and so destroyed the Law, which prescribed a succession in the family of Aaron. Secondly, That there was at this time, after the Roman Conquest, and before the destruction of the Temple (whensoever they made no King of (but only sent a Procurator into) Judaea) the place and title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ruler of the people (and with it some part of the sovereign power) allowed unto the Jews, or at least somewhat proportionable to it. This Nasi was he which had at any time the chief power of that people within themselves, that is, what degree of power soever remained in the Jews at any time by the indulgence of their Conquerors it was principally in him: Whilst they were not subject to strangers, an absolute and supreme power (and therefore in the Law and in Ezechiel the Nafi or the Ruler signifies the King) but when they were subject to other nations, a power subordinate, such as was allowed them by those that had dominion over them, but yet that supreme among themselves, for the deciding of all controversies arising from, and determinable by their Law, though generally without power of life and death, to enforce the sentences of their judicatures. Such are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of the Captives that returned from Babylon. Zorobabel the son of Salathiel, Hag. 2. and Zach. 4. being of the tribe of Judah, Mat. 1. 12. Luke 3. 27. (at the same time when Josuah the son of Josedech is high Priest, Zach. 3. and therefore they two together are called the anointed ones, c. 4. 14. and named in the front of the Captives, Ezra. 2. 2.) and after him his posterity, till about the time of the Maccabees. According to that of S. Basil in his Epistles p. 1170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The successors of Salathiel and Zorobabel ruled the people somewhat after a popular manner, and after their time forward the principality fell to the priesthood, to wit, in the time of the Macabees. (As for Nehemiah and the Governors mentioned by him c. 5. 14. it seems by his commission, and the Babylonish name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had his power from the King of Persia, not from the Jewish nation, or from the right yet remaining in them under their Conquerors, of living according to their own laws.) After the manner of what was thus done in Palestine the like was generally put in practice in the several countries whether the Jews were dispersed, that is, not only in Babylonia, but also at Alexandria (saith Philo in Leg. ad Caium,) to the Nasi whereof all the multitude of the Jews in Egypt were subject, a million saith Philo, in his time; And therefore saith Josephus, Ant. l. 20. c. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews being dead, the Emperor Claudius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not forbid them to set Rulers of the nation over them, but consented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all should be subject to them, according to their own customs, and not be forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to transgress the religion of their fathers. The like is reported of Augustus by Philo ad Flaccum, calling these rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Josephus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and others of the heathen Writers Patriarchas, See Vopiscus in vita Saturnini. Thirdly, This office of the Nasi generally sell on some person of the greatest authority among them, for skill and knowledge in their Law. And 'twill not be improbable that that should be some Priest (such being most carefully brought up in that knowledge) and then though it be not necessary to suppose that that were the lineally descended high Priest (there being no such perhaps left in the sand) yet 'twill be easy to conceive, that a Priest the chief of one of the ranks, especially of the first rank of the Priests, and he possessed with so great authority, as that of the Nasi (the greatest now left among them should be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief or high priest. And so, I conceive, it was at this time, somewhat after the manner of what the Maccabees had formerly been, which were in a manner Kings and priests both, that is, being priests, were also one after another, leaders and rulers of the Jews, (proportionable to the Nasi, of which I now speak) the only rulers which then they had with any image of Regality on them. That this may be more discernible, 'twill not be amiss in brief to set down the beginning and progress of them. Upon the profanation committed by Antiochus upon the Law and worship of God among the Jews, arose Mattathias the son of John, the son of Simeon, a priest in Modin, of the sons of Joarib (that is, of that family which had the first course of the four and twenty assigned to them by lot 1 Chron. 24.) and so of a family next to the family of the high priest, Aaron's successor. This Mattathias not pretending any right to the high priesthood (it being not affirmed that he was chief of that family of Joarib, but a branch of one of the sons, that is, one of that course, and besides Onias the last of the high priests of the succession of Aaron, was not, that appeareth, as yet gone into Egypt) but merely as a Zealot began to to kill the profaners, than went out into the mountains with as many after him as he could get, and at last when he had gathered an army, he left Judas as the mightiest of his sons (though not by succession again as the eldest of them) to be General of it, 1 Mac. 1. 66. And he under the name of Judas Maccabaeus (or the Zealot) did lead them, was as it were their King (the only one they had) their ruler at that time, and fought their battles illustriously, cleansed the Sanctuary, built a new Altar, and being at last slain, 1 Mac. 9 18. it follows v. 29. that Judas' friends (that is, those that had continued with him in all his actions) came to choose Jonathan a brother of Judas to be their prince or captain in his stead, to fight their battles, and so he took the government on him v. 31. And upon a treaty of league betwixt Alexander the son of Antiochus Epiphanes and him, Alexander ordains him to be the high priest of his nation, 1 Mac. 10. 20. and accordingly after that he is so called, v. 69. Thus the Dukedom and the high Priesthood continued to his successors, his brother Simon, and Hiracanus Simons son, and so on, till the race of the Assamonaei or Maccabees were extinct also, by the kill of Aristobulus, and deposing of Hircanus. After which the Priesthood went among the Priests, at the will of the Governors appointed by the Romans, as Jonathan and the Assamonaei had been by the Kings, that then had power over them; but yet more uncertainly, not by successions, as among the Assamonaei they did. Now some successor as it were to that office of the Assamonaei, as far as they were rulers of the people (not as by the King appointed to be the high priests) that is, some one of the Jews, by themselves set up to be chief among them, I suppose to have been continued at this time, after Herod the Great. And this not the lineal successor of Aaron (for after the slight of the last Onias into Egypt where he built a Temple in imitation of that in Jerusalem, that aaronical line vanished, or was interrupted in Judaea) but, like Mattathias, some other Priest of great reputation and authority among the people; and such was Annas or Ananus or Ananias, at this time, a man of greatest value and authority among them, saith Josephus, who, though he differed from the high priest, put in by the Procurator, as Moses did from Aaron, yet being a Priest, and Nasi at this time, 'twill be easy to believe, that he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest or chief priest (being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a priest and ruler of the people) both here, and Act. 4. 6. and as I suppose, Act. 23. 5. where by what is said of him by S. Paul, it is acknowledged that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prince, or ruler of the people. Accordingly the story of the Gospel, Joh. 18. 13. mentions the carrying of Christ to Annas first, as to an officer of principal authority among them, who sent him bound to Caiaphas, that was the Pontifex maximus that year, of the Romans putting in, and so continued all the time of pilate's Procuratorship. If this which hath been said of the Nasi be sufficient to show that Annas might pass for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called, that's clear, and as clear, by what is said of him in Josephus, and the Gospels, the greatest man at that time among the Jews, to whom the malefactors were first brought, Joh. 18. 14. which proves him to be Nasi also) then the other part of the difficulty, as to Chaiaphas, will be soon cleared: For 'tis manifest that at this time the Roman Praefect did ad libitum, when he would, and that sometimes once a year, put in whom he pleased into the Pontificate, to officiate in Aaron's office, in stead of the lineal descendent from him. And that is it of which Josephus so frequently makes mention. After the race of the Assamonaei it seems Jesus the son of Phaebes was put in, than he being put out, Simon is put in his stead, this Simon put out, and Mathias in his stead, Ant. l. 17. c. 6. then Mathias put out by Herod about the time of Christ's birth, and Joazar put in his stead, Ant. l. 17. c. 8. then Joazar put out by Archelaus and Eleazar put in, c. 15. and he again put out, and Jesus the son of Sia put in. Then in the first of Quirinus there is mention again of Joazar son of Boethius, l. 18. c. 1. who, it seems, was put in, and so turned out again by Quirinus the same year, and Ananus the son of Seth put in his stead, who was the Annas here mentioned by S. Luke. Then Gratus at the beginning of Tiberius' reign, put out Annas and put in Ishmael, and in his stead Eleazar, Annas' son, then in his stead Simon, and after his year, Caiaphas here, who continued from that, all his and pilate's time, till Vitellius displaced him, and put Jonathan another son of Annas in his stead, and in his, a year or two after Theophilus another son of Annas, whom Agrippa again displaced, Ant. l. 19 c. 5. and put in Simon, and turning him out the same year, put in Mattathias a fourth son of Annas in the beginning of Claudius his reign, some nine years after the death of Christ, and soon removing him, put in Elioneus, c. 7. Then it seems, Cantharas was put in, for in his place Herod put in Joseph, l. 20. 1. and in his stead about fifteen years after the death of Christ, Ananias son of Nebedeus, c. 3. After him we find Jonathan, then, Ishmael, than Joseph, than Annas another son of Annas, than Jesus son of Damneus, then Jesus son of Gamaliel, than Mathias, in whose time the Jewish war began. These which I have thus named make up the number of 28. which, saith Josephus, l. 20. c. 8. held the Pontificate from the time of Herod to Titus' burning of the Temple, that is, were the men which were put into it by the Roman Precedents, And Caiaphas is one of them, and so he is mentioned Mat. 26. 3. and 57 and Joh. 11. 49. Caiaphas' high priest of that year, and Joh. 18. 13. 14. 24. referring to the yearly change of this office at that time, though, as appears by Josephus, it were continued in Caiaphas for some space. But now (to return to Annas again) it is observable from Josephus, that beside this series of the chief priests, Ananias is set down as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very same time, when Jesus Damnei is said to have been put into that other line, l. 20. c. 8. And this appears to be the Annas here, for having spoken of him in the beginning of the chapter, and affirmed him to be the happiest of all men, as having five sons advanced to the dignity of high priest (viz. Eleazar, Jonathan, Theophilus, Mattathias and Annas) after himself had enjoyed it to satiety, he now adds, that Ananias became daily more famous, beloved, and for his liberality honoured of all, obliging daily with gifts Albinus the Procurator, and the Summus Pontifex, and presently he mentions Eleazar, as son of this Ananias, whom before we have set down son of this Annas. This being thus evident, it will be more than a probable conjecture, that by Annas' or Annanians' Pontificate, now spoken of, is meant his being the Nasi or ruler of the people at Jerusalem (as before I said) he being a person of so much authority among the Jews. And so these two, the Nasi and the summus sacerdos, being the two chief men among the Jews (it being affirmed by Josephus in the end of 8 chap. of l. 20. Ant. that the Pontifices were placed in the top of the Commonwealth, after the reign of Herod and Archelaus, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to an Optimacy) may very well be resolved on, to be these two here named, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time, though it fell out that they continued to be some years together. All which being put together will perhaps be able to answer any objection which can be brought against this conjecture. This Annas is after Act. 4. 6. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Anna's the high priest, or chief priest, and without doubt is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 23. 5. and Act. 24. 1. being by Josephus so called, as even now appeared. Of him S. Paul, Act. 23. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I knew not that he is high priest. 'Tis rightly wondered how Paul should be able truly to say that he did not know him to be high priest, being so well acquainted with the Jewish nation, and the customs of their judicature: But if we take notice of the words of the bystanders v. 4. r●vilest thou God's high priest? It is first certain that Ananias was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high priest of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nor indeed any man else at that time among them, the lineal succession having been a long while interrupted. And to that in those words S. Paul answers, that he did not know that he was; meaning thereby, I suppose, the lineal descendent from Aaron. secondly there being at this time another high priest to whom that name more properly belonged, then to Ananias it could, viz. the summus Pontifex, or he that was put into the place of the aaronical priesthood by the Roman Praefect, this might truly be said by him again, I knew not that he was high priest. Howsoever knowing him to be at that time the Nasi, be retracted his hasty and sharp speech, as having said somewhat against the Ruler of the people, who was not by God's law to be evil spoken of. That which is ordinarily said of these two high priests, is, that one was the high priest, and the other his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vicarius, such as Zephaniah called the second Priest, Jer. 52. 24. Of this Sagan it is clear that, though he were chief or principal of the ordinary priests which ministered to the high priest, and, in the day of Expiation, supplied his place in officiating, if any thing fell out which hindered him from being able to do it himself, and thereupon be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of the ordinary priests, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secondary priest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other priest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus partaker of his office, viz. when he officiates for him, or in that he is appointed his vicarius, yet he is never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high priest. What he was you may plainly see, Cod. Joma c. 1. §. 1. where having spoken of the high priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to officiate on the day of Expiation, it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appoint unto him another priest under him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if by chance any pollution, or profanation, (which hinders the high priest from officiating himself) do befall him, as in Josephus, Ant. l. 17. c. 8. when Mathias the high priest was unclean, Joseph the son of Ellem was his proxy or Vicar to officiate for him, but this only for the space of one day, as he there saith, (the great day of Expiation, as the Gloss on Joma clears it) by which it appears that he was under the high priest, as his substitute once a year for a day (not for a year, or any long time) but never his colleague or equal to him. 2 lie. 'Tis evident, that this of the Sagan cannot be applied to this matter. For I shall demand, to which of these two did the office of Sagan belong at this time, to Annas, or to Caiaphas? To Annas it could not, because if it did, he must be acknowledged inferior to the high priest, whereas Annas in all passages of Scripture, where he is named with Caiaphas, hath the priority, and never appears to be inferior to Caiaphas, and therefore it must belong to Caiaphas, or to neither of them. And to Caiaphas it cannot, because 'tis manifest, both that Annas was not the Pontifex Maximus at this time, & that Caiaphas was, by the series of them, even now set down from Josephus. 3 lie. The office of the Sagan, as vicarius to the high priest, extended no farther than to the officiating in the Temple (for from that only was the high priest excluded by pollution, so as to need a substitute to officiate for him) Or if it could be conceived that the Sagan were to supply the high priests place in judicature, when he were detained by sickness, etc. yet of Annas here that cannot be affirmed, for 'tis apparent, that his authority continued to him, Joh. 18. 13. when Caiaphas was in health, and acted as high priest, v. 28. and so also Act. 4. 6. they both met in counsel together. For these reasons, I say, that ordinary way of reconciling this difficulty, by that of the Sagan, may not fitly be allowed, being not appliable to either of these, who are both named here as persons of authority among the Jews, next to the Emperor and his Procurator, and appear at the apprehending of Christ to be Magistrates and persons of civil jurisdiction, which the Nasi and high priest were, but the Sagan, as such, cannot be pretended to have been. Another account, I acknowledge, is given of this matter, by Eusebius l. 1. c. 9 to wit, that Christ is here said to have begun and accomplished his whole time of preaching under Annas and Caiaphas' high priests, which, saith he, notes the compass of 4 years, and that he began his preaching, when Annas, and ended it, when Caiaphas was high priest. For about this time, saith he, the Roman Praefects having changed the Mosaical course, they that were by them made high priests continued not above a year in it. And he brings a succession out of Josephus thus, Valerius Gratus putting Annas out of the high priesthood, made Ishmael in his stead, then after a while removing him, he put Eleazar Annas' son in his, and at the years end he gives it to Simon, and at the end of that year Joseph called Caiaphas also succeeded him, and all these within less than 4 years, and so, saith he, Caiaphas was high priest at the time of our Saviour's passion. This might sound at first hearing, as a probable conjecture, but, if examined, will cease to be such. For, 1. the thing in hand Lu. 3. 1. is not to set down the space of the continuance of Christ's preaching, but the year of the beginning of John's preaching punctually naming that 15th year of Tiberius, And 2ly, that which Josephus saith, Ant. l. 18. c. 3. is this, That at the beginning (not 15th year) of the reign of Tiberius, Valerius Gratus was sent President into Judaea, that he continued so eleven years, that in that time, probably in the three first years of his Government, he changed the high priest yearly, that Caiaphas was the last of them, who continued the rest of Gratus' time, and all pilate's ten years, and was not removed till the time of Vitellius, who succeeded Pilate, and put Jonathan Annas' son in his stead, l. 18. c. 9 By which 'tis clear that Eusebius was mistaken in applying that, which Gratus did in the beginning of Tiberius' reign, to the four years of Christ's preaching and crucifixion, which was certainly under Pilate, all whose time Caiaphas was continued in the high priesthood. And so that cannot be the way of salving this difficulty. There is only a third way, that I have met with, that Anna's having been high priest long since, was now a kind of Consulary man, and as such, being also father-in-law to Caiaphas the high priest of the year, is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also. But to this the answer is clear, that there were many other such Pontifical men alive, that is, such as had been Pontifices in their times, and therefore there was nothing in that peculiar to Annas, or which could put him in the Pontifical Fasti, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year, without some other addition of Dignity, peculiar to him from those others, such as I suppose that of the Nasi, and cannot imagine that of being father-in-law to Caiaphas, or any such extrinsecall relation to be.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Accuse any falsely,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse, and by that means to flatter those, to whom that accusation is whisperingly conveyed, and had its original from a passage about figs, as Phavorinus, and the Grammarians ordinarily express it, yet it is used in a greater latitude for wronging, taking away any thing by force from any, according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate, and to use violence, and accordingly is rendered in the Old Testament, sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in the notion of oppressing by force) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that in many places, when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the like, so in Job. 35. 9 Psal. 119. 21. and other places. From this Old Testamentuse of the word must the sense of it be fetched in the New. So when Zacchaeus c. 19 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is the only other place where the word is used) it belongs clearly to wrong dealing, violence, injustice, taking by force from others (which was ordinary for the Publicans to do●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All Publicans are rapacious, saith Zeno the Comedian, and such was Zacchaeus here) and therefore his penitent heart in that case vows the satisfaction, which the Law requires for theft, restitution fourfold. The word belongs to any kind of injustice or extortion, and so here to that which is ordinary among soldiers, rapine, plundering; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forcible invaders, and that is here farther expressed by that which follows, and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, those stipends, that are publicly appointed the soldiers, that are kept together in bands for public use, as in Vopiscus, Annonâ suâ contentus sit, non de lacrymis provincialium vivat, that is, Let them not oppress those country men, where they are quartered, but rest satisfied with the allowance of victuals, etc. that is allowed them.  
V. 23. Son of Heli] The settling of the Genealogy of Christ, and reconciling the differences between S. Luke and S. Matthew, is a matter of some uncertainty, arising from the customs of the Jews in reckoning their Genealogies, among whom it is ordinary to find different pedigrees, which seem to contradict one another, when they do not. And the matter requiring some length I rather refer the Reader to the labours of the learned H. Grotius on this place, and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg, l. 11. c. 13.    

CHAP. IU.  
1. AND Jesus being full of the holy Ghost returned from Jordan, 
See Mat. 4. 1.  and was led by the Spirit into the wilderness,  
2. Being forty days tempted of the devil, and in those days he did eat nothing, and when they were ended, he afterward hungered.  
3. And the devil said unto him, If thou be the son of God, command this stone that it be made bread.  
4. And Jesus answered him, 
See Mat. 4. 4.  saying, It is written, that man shall not live by bread alone, but by every word of God.  
5. And the devil taking him up into an high mountain, 
See Mat. 4. 8.  showed unto him all the kingdoms of the world in a moment of time.  
6. And the devil said unto him, All this power will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it.  
7. If thou therefore wilt worship me, all shall be thine.  
8. And Jesus answered and said unto him, Get thee behind me, Satan: For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.  
9 And he brought him to Jerusalem, 
See Mat. 4. note b.  and set him on a 
* battlement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pinnacle of the Temple, and said unto him, If tho● be the son of God, cast thyself down hence,  
10. For it is written, He shall give his Angels charge over thee to keep thee,  
11. And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.  
12. And Jesus answering, 
See Mat. 4. 7.  said unto him, it is said, thou shalt not tempt the Lord thy God.  
13. And when the devil had ended all the temptation, he [departed from him 
* until 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for a season.]  
Paraphrase 13. left him for a time, meaning to wait an opportunity to assault him again. See Mat. 4. 11.  
14. And Jesus [returned in the power of the Spirit] into Galilee, and there went out a fame of him through all the region round about,  
Paraphrase 14. being by the powerful incitation of the Spirit of God now stirred up to set upon this prophetic office, returned  
15. And he taught in their synagogues being [glorified] of all.  
Paraphrase 15. exceedingly admired.  
16. And he came to Nazareth, where he had been brought up, and, as his custom was, he went into the synagogue on the sabbath day, [and stood up for to read.]  
Paraphrase 16. And he made show to undertake to expound some part of sacred writ, as their Doctors are wont to do.  
17. And there was delivered to him] the book of the prophet Isaias, and when he had note a opened the book, he found the place where it was written,  
Paraphrase 17. And the officer of the synagogue (see v. 20.) brought him  
18. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty [them that are bruised,]  
Paraphrase 18. those that long imprisonment and shakels have bruised,  
19 To preach the acceptable year of the lord]  
Paraphrase 19 To proclaim to all a year of Jubilee, wherein servants are set free etc.  
20. And he closed the book, 
See note on Mar. 5. n.  and gave it again to the [
* officers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  minister] and sat dow●, and the eyes of all them that were in the synagogue were fastened on him.  
21. And he began to say unto them, This day is this scripture fulfilled in your ears.  
22. And all bore him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?]  
Paraphrase 22. And all that heard him did with acclamations express that they were amazed at the power and wisdom with which he spoke, (see Psal. 45. 2.) wondering whence he had such excellencies, Mat. 13. 54. but because they knew he was joseph's reputed son, one brought up in an ordinary condition, they did not believe on him.  
23. And he said unto them. Ye will surely say unto me this proverb, Physician heal thyself: Whatsoever we have heard done in Capernaum, do also here in thy country.]  
Paraphrase 23. Whereupon the spoke unto them, saying, that which among the Jews is by way of gibe vulgarly used to a Physician, who is himself fallen into any disease, or infirmity, Physician &c. (which signifies a man that pretends to do cures abroad, but is able to do none at home) is become appliable to me, who being believed on by strangers, and by that means having opportunities to do miracles or healing among them, am despised and rejected among my own countrymen, very few of whom having that belief of my power, as to come to me for cure, Mar. 6. 5. I cannot consequently do many such miracles here, Mat. 13. 58. which in Capernaum and other places I have done.  
24. And he said, verily I say unto you, No prophet is accepted in his own country.]  
Paraphrase 24. And so generally it hath been, when prophets have been sent to work miracles of mercy, very few among their countrymen, to whom they were familiarly known, have been found fit to receive them.  
25. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land.  
26. But unto none of them was Elias sent, save unto Sarepta a city of Sidon, unto a woman that was a widow.]  
Paraphrase 25, 26. As in Elias' time of the many men and women, particularly of widows that were in that time of famine, through all Israel, there was none qualified to receive that miracle from Elias, but one only, the widow of Sarepta, or Zarephath a city of Zidon, 1 Kin. 17. 9  
27. And many lapers were in Israel, in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian.]  
Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time, yet they being his countrymen, the observation was there as here, that no one of them had faith to seek and qualify himself for a cure of his leprosy, Only Naaman which was not that countryman, but a Syrian, was by Elisha converted to the true religion, and healed of his leprosy.  
28. And all they in the synagogue when they heard these things, were filled with wrath,  
29. And rose up, and thrust him out of the city, and led him unto the brow of the hill (whereon their city was built) that they might cast him down headlong.  
30. But he [passing through the midst of them] went his way.  
Paraphrase 30. without being hurt by any of them.  
31. And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.  
32. And they were astonished at his doctrine, for [his word was with power.]  
Paraphrase 32. he spoke with authority, Mat. 7. 29. and added miracles also to confirm the truth of what he said.  
33. And in the synagogue there was a man, which [had a spirit of an unclean devil,] and cried out with a loud voice,  
Paraphrase 33. was possessed by the devil, and tormented with a sore disease consequent to it,  
34. Saying, let us alone, what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy One of God.  
35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had [thrown him in the midst, he came out of him, and hurt him not.]  
Paraphrase 35. cast him into a sit of apoplexy, before or in the presence of them all, the devil and the disease departed from him, and he was very well immediately.  
36. And they were all amazed, and spoke among themselves, saying, [What a word is this?] For with authority and power he commandeth the unclean spirits, and they come out.  
Paraphrase 36. This is very wonderful beyond all that was ever seen before,  
37. And the fame of him went out into every place of the country round about.  
38. And he [arose] out of the synagogue, and entered into Simons house, and Simons wives mother was taken with a great fever, and they besought him for her.  
Paraphrase 38. went  
39 And he stood over her, and [rebuked the fever, and it left her,] and immediately she arose, and ministered to them.  
Paraphrase 39 commanded the fever to depart from her, and so it did.  
40. Now when the sun was setting, all they that had any sick of divers diseases brought them unto him, and he [laid his hands on every one of them, and healed them.]  
Paraphrase 40. by prayer and imposition of hands, without the use of any thing else, cured them.  
41. And devils also came out of many, crying out, and saying, thou art the Christ the son of God. And he rebuked them, suffered them not to speak: for they knew that he was Christ.  
42. And when it was day he departed, and went into a desert place, and the people sought him, and came unto him, and [stayed him] that he should not'depart from them.  
Paraphrase 42. used all means to prevail with him.  
43. And he said, [I must preach the kingdom of God to other cities also: for therefore am I sent.]  
Paraphrase 43. My business is to preach the Gospel, (and the cures which I work are but subservient to that,) and this I must preach to the rest of the villages and towns, and not continue still in one place.  
44. And he preached in the synagogues of Galilee.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Opened the book] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the manner of writing among the Jews, which was not in Parchments or papers sowed together, as we now use, but in one continued page or long roll, and that folded up to save it from dust or other harm. So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more, then charta volubilis, a paper, or parchment folded up, according to that of Isa. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a book, referring to the custom of folding books and writings; and so Apoc. 6. 14. the heavens passed away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a folded book, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by us rightly rendered a bill, Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the round form, when 'tis folded up, as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the volume, or round form of a book, which some call the folding; Thus it is used Heb. 10. 7. out of the Psalmist, for a roll, or instrument, or indenture, wherein Christ undertakes in writing, under his hand as it were, to do Gods will, or that which God requires of him, by way of office. And 
* In Heb. 10. 7.  Theophylact who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll. After the manner of these rolls or bills, were their books and other writings rolled up, when they would shut them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the books of the law folded up, saith R. Eliezer, in Gemar. Sanhed. c 7. and opened by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfolding, or unrolling, and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled up, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolling it up, v. 20. which the Hebrews ordinarily express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he folded up the book, or roll, that is, shut it up, Joma. c. 7. § 1.    

CHAP. V.  
1. AND it came to pass that as the people 
* came, or flocked about him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pressed upon him to hear the word of God, he stood by [the lake of Gennesareth,]  
Paraphrase 1. the sea of Galilee, Mat. 4. 18. or lake of Tiberias. See note on chap. 3. c. and on Mat. 14. e.  
2. And saw two ships standing by the lake, but the fishermen 
* having gone out of them had washed their nets  were note a gone out of them, and were washing their nets,]  
Paraphrase 2. And saw two boats, one belonging to Andrew and Simon, Mat 4. 18. tother to Zebedee, and his sons, James and John, and the fishermen having made an end of fishing for that time, had carried out their nets, and cleansed them, meaning not to let them down 〈◊〉 use them any more.  
3. And he went into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land, and he sat down, and taught the people out of the ship.  
4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets 
* to catch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  for a draught.  
5. And Simon answering, said unto him, Master we have toiled all the night, and have taken nothing, nevertheless at thy word I will let down the net.  
6 And when they had this done, they enclosed a great multitude of fishes, and their net broke.  
7. And they beckoned unto their partners which were in the other ship, that they should come and help them. And they came and filled both the ships, so that [they began to sink.]  
Paraphrase 7. both the boats with the weight of the fish sunk into the water discernibly, and were in danger to be lost.  
8. When Simon Peter saw it, he fell down at Jesus knees, saying, [Depart from me, for I am a sinful man, O lord]  
Paraphrase 8. My sins make me uncapable of receiving benefit from thy miracles, this great miracle of the fish being ready to drown the boat, and to become destructive to me, I beseech thee go out of the ship.  
9 For he was astonished,] and all that were with him, at the draught of fishes, which they had taken.  
Paraphrase 9 This he spoke, not out of a desire to be rid of his company, but out of a great sense of his own unworthiness, and a great dread and amazement wrought in him by the miracle.  
10. And so was also James and John the sons of Zebedee, which were partners with Simon, And Jesus said unto Simon, Fear not, [from henceforth thou shalt catch men.]  
Paraphrase 10. thou shalt be a fisherman no longer, thy trade shall be changed into a more honourable, that of catching, so as to keep alive, and not (as in hunting and fishing etc. it is ordinary) to kill what is caught by thee; thou shalt catch men, and by so doing, preserve them to all eternity.  
11. And when they had brought their ships to land, [they] forsook all and followed him.  
Paraphrase 11. all four of them.  
12. And it came to pass, when he was in a certain city, behold a man full of leprosy, who seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt thou canst [make me clean.]  
Paraphrase 12. recover me from my foul disease.  
13. And he put forth his hand and touched him, saying, I will, be thou clean.] And immediately the leprosy departed from him.  
Paraphrase 13. And he did but touch him, and speak the word  
14. And he charged him to tell no man, [but go and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.]  
Paraphrase 14. But, said he, go, etc. See note on Mat. 8. d.  
15. But so much the more went there a fame abroad of him, and great multitudes came together to hear and to be healed by him of their infirmities.  
16. And he withdrew himself into the wilderness,] and prayed.  
Paraphrase 16. did oft go aside into places of solitude,  
17. And it came to pass [on a certain day, 
* he was also teaching, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem, and the power of the Lord was present to heal them.]  
Paraphrase 17. on one of those days, besides his customary going out to some privacy for prayer, he spent some time in teaching, or expounding the Scriptures to them, and there were present many Pharisees, and Doctors of their law, and divers others coming from the parts of Galilee, etc. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose.  
18. And behold, men brought in a bed a man which was taken with the palsy, and they sought means to bring him in, and lay him before him.  
19 And when they could not find by what way they might bring him in because of the multitude, they went up on the house top, and let him down through the tiling with his couch into the midst before Jesus.  
20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.  
Paraphrase 20. Mat. 9 2.  
21. And the Scribes and the Pharisees began to reason, saying, [Who is this which speaketh blasphemies? Who can forgive sins but God alone?]  
Paraphrase 21. This is sure a blasphemer, making a God of himself, for none but such can forgive sins.  
22. But when Jesus perceived their thoughts, he answered and said unto them, [What reason ye in your hearts?]  
Paraphrase 22. What ground have you for this dispute beginning in your hearts (and expressed by your tongues, v. 21.)  
23. Whether is easier to say, Thy sins be forgiven thee, or to say, Rise up and walk?  
24. But that ye may know that the son of man hath power upon earth to forgive sins, he said unto the sick of the palsy, I say unto thee, Arise, and take up thy couch and go into thine house.]  
Paraphrase 23, 24. Is it blasphemy for him that is endued with divine power, and can cure all diseases with his word, to forgive sins also? The one ye shall see me able to do, And why may I not then freely, and without injury to any, do the other also? (see Mat. 9 6.) whereupon he said to the Paralytic, I command thy health to return to thee, and thee to take up that bed, on which now through weakness thou art laid, and to carry it home unto thy house.  
25. And immediately he arose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.  
26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.  
27. And after these things he went forth and saw [a Publican named Levi] sitting at the 
* tole-booth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  receipt of custom, and he said unto him, Follow me.  
Paraphrase 27. Matthew, or Levi, the Publican; see Mat. 9 b.  
28. And he left all and rose up and followed him.  
29. And [Levi] made him a great feast in his own house, and there was a great company of Publicans, and of others that 
† lay along.  sat down with him.  
Paraphrase 29. Matthew.  
30. 
* And the Scribes of them and the Pharisees murmured unto his disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But [note b their Scribes and Pharisees murmured again his disciples, saying, Why do ye eat and drink with Publicans and sinners?]  
Paraphrase 30. the Scribes of the Jews in that place, and the Pharisees murmured, and whispered against Christ, and questioned with his disciples, why their Master and they would do that which was so unlawful by the Jewish law, to wit, eat and drink with heathens, and those that freely converse with them.  
31. And Jesus answering said unto them, 
Mat. 9 12.  They that are whole need not a Physician, but they that are sick.  
32. I came not to call the righteous, but sinners to repentance.  
33, And they said unto him, [Why do the disciples of John fast often, and make prayers and likewise the disciples of the Pharisees, but thine eat and drink?]  
Paraphrase 33. when the disciples of John (Mat. 9 14.) and the Pharisees observe frequent days of fasting, at least two every week, and set apart those days to prayer also more solemnly than the rest, What is the reason that thy disciples do not so at all, keep no solemn weekly days of fasting?  
34. And he said unto them, [Can ye make the children of the bride-chamber fast,] while the bridegroom is with them?  
Paraphrase 34. Can it be expected or thought reasonable for the guests of a mariage-feast to fast,  
35. But [the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days.]  
Paraphrase 35. there are sad days to come upon my disciples, and when they come, and I, on whom they depend, am removed from them, then will it be seasonable for them to practise that duty of fasting.  
36. And he spoke also a parable unto them. [No man putteth a piece of a new garment upon an old, if otherwise] then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.  
Paraphrase 36. No prudent man putteth a parch of new cloth into an old garment (see Mat. 9 16.) or if he do not observe that rule of prudence,  
37. And no man putteth new wine into old bottles, else the new wine will burst the bottles and be spilt, and the bottles will perish.  
38. But new wine must be put into new bottles, and both are preserved.  
39 No man also having drunk old wine, straightway desireth new, for he saith, The old is better.  
Paraphrase 39 It is not best immediately to bring men to an austere course of life, but by degrees, lest they fall off upon the ungratefullnesse of it: for they that have tasted old wine which is the smother, will not willingly leave that for new, which is more harsh (see Ecclus. 9 10.) the old being sweeter, more grateful and delightful and agreeable to the stomach; And thus it is fit to condescend to the weaknesses of men, and not presently to require of my disciples the austerities of fastings etc. especially while I am with them, which is rather a time of festivity to them, But there will soon be a season for fasting also. ver. 35. etc.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Gone out of them] Some differences seem to be between the story of Christ's coming to these two boats etc. here set down, from what it had been in S. Matthew. There Peter and Andrew were casting nets into the sea, or lake, Mat. 4. 18. and James and John were in the ship mending their nets, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 21. but here 'tis said indifferently of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having departed from their boats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they washed, or, had washed, their nets. So again 'tis said that Christ called Andrew and Peter, and they followed him, Mat. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and departing thence he saw the other two, and called them v. 22. whereas here when Peter is called, James and John are with him v. 10. and unless they were called at the same time with Peter, there would be found no other mention of their call, or their following of him. In answer. to these, it must first be observed in general, that Matthew and Mark making a brief summary relation, and leaving out a main particular of this story, which Luke takes in, that of the miracle of the fishes, and setting down no more but his seeing and coming to their boats, and his calling them, and their following him, do upon occasion of his coming first to one boat, then to the other, set down all that belongs to the one, before they proceed to the other, which is very ordinary in all stories, when yet many of the passages are intermixed. This being said, it must next (for the reconciling of the first seeming difference) be observed, that what is here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist, must be understood of the time passed indefinitely, and be best rendered, they had washed their nets, and so for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, they had gone out and washed (that is, they had given over fishing at that time) and having done so, they were returned to their boats again before this time, when 'tis said of Christ, that he saw their ships standing by the lake, that is, at the point specified here ver. 1. when standing by the lake the people pressed upon, or flocked unto, him to hear the word. And as this is intimated by S. Luke ver. 3. (when 'tis said that Christ entered into one of the ships, and desired Simon, the owner of it, to thrust out a little, which notes that he was come back to the boat again) and as this is all that is affirmed by S. Luke in that matter, so it agrees very well with that which is said by S. Matthew; For before this it is, at Christ's first coming to the lake, that S. Matthew describes them in another posture, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jesus walking by the sea of Galilee saw two brothers, Simon and Andrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. casting a net into the sea; Which as it may possibly signify fishing, so it may otherwise be interpreted, not to denote their being actually a fishing at that time (for that is expressed Lu. 5. 4. by a very distant phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letting down their nets to catch, and that by launching out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the deep or midst of the lake) but more probably their washing their nets in the sea, as they were sitting on the shore, (and then that will be directly all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing or scouring of them, which, as now past, is here mentioned by S. Luke) And departing thence, saith S. Matthew, he saw other two brothers, the sons of Zebedee in the ship mending their nets: where, as their mending their nets was subsequent to the washing of them (and supposes it past, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had washed here doth) so it agrees with S. Luke's affirmation, ver. 7. where they are supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the boat. The design of S. Luke in setting down this circumstance of their having gone out of their boats, and washed their nets was doubtless to intimate, what is after affirmed, ver. 5. that at the time of Christ's coming thither, they had despaired of catching any fish, and so had given over for that time, and had set to washing, and after that they in one boat, saith S. Matthew, to mending their nets; which as it is a farther evidence of their resolution to fish no more at that time, so it is an enhancement of the miracle following, of the great draught of fish, which S. Luke sets down at large, but Matthew and Mark did not meddle with. Which order being thus supposed in the first part, the second will follow very agreeably, and all be capable of an exact Harmony, by compounding of Matthew and Luke together thus; Jesus walking by the sea of Galilee, at his first coming thither, saw two brothers, Simon called Peter, and Andrew his brother, casting their net into the sea, Mat. 4. 18. that is, washing of it, Lu. 5. 2. When he had stayed a while with them, he went on to another boat, and there he found other two brethren, James the son of Zebed●e, and John his brother in a boat with Zebedee their father, who having newly washed, were now mending their nets v. 21. both these precedent to, and so reconcileable with the subsequent passages mentioned Lu. 5. 2. He saw two ships standing, or abiding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the lake, that is, at the shore, and the fishermen having gone out of them had washed their nets. And then (upon the people's pressing about him to hear, Lu. 5. 1.) follows that passage (not at all related by S. Mat. or S. Mark) that he went into one of the ships, or boats, that of Peter, v. 3. and having, contrary to Peter's intention, persuaded him to launch out and let down the net 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to try what he could catch, he there wrought that miracle, which had like to have drowned the boat, and occasioned the calling in of James and John to their relief, and gave them all an astonishing evidence of his power. Hereupon to remove their fears, Christ saith to Simon here in the end of v. 10. Fear not, henceforth thou shalt catch men. At which time, I suppose, he called not him only, but all the other three, that had their parts in this miracle; This Matthew sets down first of Peter and Andrew v. 19 to whom he saith, Follow me, and I will make you fishers of men, and immediately they followed him, v. 20. and then of the other two, v. 22. who also left their nets and boat and father, and followed him; which act of their ready following S. Luke sets down agreeably, though more distinctly v. 11. when they had brought their boats to land, they left all, and followed him; i. e. when the two pair of fishermen, with their two boats, so laden that they were afraid they would sink, had brought them safe to shore, and had this farther evidence of Christ's power in delivering them from that danger, being all called, they all obeyed his call, left their trade and goods, and attended him as disciples ever after. And whereas of his calling the sons of Zebedee, S. Mark interposes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saw them mending their nets, and straightway he called them, Mar. 1. 19, 20. which seems to place no space or interval betwixt his coming to their boat and his calling them, That may easily be answered by observing, First, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently is not always taken in that nice sense, to signify immediately, but often is taken in a latitude, and includes a greater interval, than here is supposed to have been; and Secondly, that it is not unlikely, that here should be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Period, which will thus be cleared in construction, he strait way called them, and they left their father, that is, assoon as he called them, they immediately left; for so 'tis read in S. Matthew, He called them, And they immediately left the boat etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Their Scribes] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their, or of them, cannot relate to those which went next before, the Publicans, and other guests at the feast; For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Scribes where some of them, they must murmur against themselves. Another way there is to render these words, by joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmured, thus, the Scribes murmured at them, that is, at Christ and those that were with him. In this way of interpreting it there will be two difficulties, First, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmuring should be joined with a Genitive case; but that may be salved, by saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood, as when Mat. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of spirits, is power against, or over, spirits, and Lu. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accusation of, that is against, him. The Second is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendered against his disciples, is immediately joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murmured, which if it stand so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them, cannot be joined with it also. The only way to salve that is by altering the ordinary punctation, and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his disciples, joining it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Scribes and Pharisees murmured at them, saying to his disciples. But there doth not appear any necessity of this, there being yet a third interpretation, which is expressed with no inconvenience, viz. by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes of them, that is, the Lawyers etc. of, or among the Jews, inhabitants of that place, which were then present, and so the Pharisees also, as many of that sect as were there present at that time.    

CHAP. VI  
1. AND it came to pass on the 
* second prime sabbath.  note a a second sabbath after the first, that he went through the cornfields, and his disciples plucked the ears of corn and did eat, rubbing them in their hands.]  
Paraphrase 1. In the morning of the day of Pentecost falling on a sabbath day, by which conjunction that day became an high sabbath, Christ passed through the cornfields which were now full ripe (this feast of Pentecost being called the feast of harvest, Exod. 23. 16.) and his disciples (see Mat. 12. a.) plucked the ears of corn and eat of it.  
2. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?]  
Paraphrase 2. And the Pharisees questioned them, saying, Why do you eat before the public service, which is not to be done on sabbath days, especially on such days as this, the feast of Pentecost? See note on Mat. 12. a.  
3. and Jesus answering, said unto them, Have ye not read so much as this, what David did when himself was an hungered, and they which were with him?  
4. How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him, which is not lawful to eat but for the priests alone.]  
Paraphrase 3, 4. And Jesus answered for the disciples, by putting them in mind, what David did in the like case, that of hunger, transgressing the law of holy things, which is in like manner appliable to such transgressions as these on the sabbath days.  
5. And he said unto them, 
See Mat. 12. a.  that, The son of man is Lord also of the sabbath.  
6. And it came to to pass also on another sabbath, that he entered into the synagogue, and taught, and there was a man whose right hand was withered.  
7. And the Scribes and Pharisees [watched him, whether he would heal on the sabbath day,] that they might find an accusation against him.  
Paraphrase 7. observed him insidiously, and at last asked him whether the working a cure on the sabbath day were lawful or no? Mat. 12. 10.  
8. But he knew their [
* machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thoughts, and said] to the man which had the withered hand, Rise up and stand forth in the midst: And he arose, and stood forth.  
Paraphrase 8. their designs of treachery (see note on Mat. 15. e.) and yet made no scruple to run the hazard, rather than omit the working of that mercy,  
9 Then said Jesus unto them, I will ask you one thing, Is it lawful on the sabbath days to do good, or to do evil; to save life, or to destroy it?  
Paraphrase 9 And therefore said, He that doth not an act of charity when there is need of it, and he can do it, doth commit sin, and he that than doth not cure destroys; I shall therefore ask you this question, Which of these is the fittest employment for a sabbath day to cure, or kill?  
10. And looking round about upon them all, he said unto the man, Stretch forth thy hand; and he did so, and his hand was restored whole as the other.  
11. And they were filled with [madness, and communed one with another] what they might do to Jesus.  
Paraphrase 11. Senseless anger or rage, and consulted together  
12. And it came to pass [in those days that he went out into a mountain to pray, and continued all night 
* in an Oratory of God.  in note b prayer to God.]  
Paraphrase 12. at that time, or then, he betook himself (see note on c. 1. m.) to a mountain to pray, and continued all night in an house of prayer, or oratory, used to that purpose for the service of God, to which men resorted to pray.  
13. And when it was day he called unto him [his disciples, and of them he chose twelve, whom also he named note c Apostles.]  
Paraphrase 13. his followers that received the faith, and attended his preaching, and of them he chose twelve to be constant attendants (and these were the men to whom after he left his power at his parting from the world, Joh 20. 21. and gave them Commission to plant and rule the Church, and then named them Apostles, as Governors sent by commission by him.)  
14. Simon (whom he also named [Peter]) and Andrew his brother, James and John, Philip and Bartholomew,  
Paraphrase 14. Cephas, which in Syriack signifies a stone)  
15. Matthew and Thomas, James the son of Alpheus and Simon called 
* the, Zealot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Zelotes,  
16. And Judas the brother of James, and Judas Iscariot which also was the traitor.  
17. And he came down with them, and stood in the plain and the company of his disciples, and a great multitude of People out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him and to be healed of their diseases,  
18. And they [that were vexed with unclean spirits,] and they were healed.  
Paraphrase 18. that being possessed by the devils were brought into any disease by them,  
19 And the whole multitude sought to touch him, [for there went virtue out of him, and healed them all.]  
Paraphrase 19 because by virtue of any bare touch of his, cures were conveyed to all that needed them.  
20. And he lifted up his eyes on his disciples, and said note d Blessed are [ye poor, for yours is the Kingdom of God.]  
Paraphrase 20. ye lowly humble-minded men, and such as can be content to be poor when called to it, for you are the men to whom the Gospel peculiarly belongs.  
21. Blessed are ye [that hunger now, for ye shall be filled.] Blessed are ye that weep now, for ye shall laugh.  
Paraphrase 21. that in this life have an earnest desire after the righteousness which is not attained to perfectly till another: for the time shall come wherein ye shall be satisfied abundantly.  
22. Blessed are ye when men shall hate you, and when they shall note e [separate you from their company, and shall reproach you, and cast out your name as evil,] for the son of man's sake.  
Paraphrase 22. excommunicate and anathematise you as notorious offenders,  
23. Rejoice ye in that day, and leap for joy, for behold your reward is great in heaven: 
Mat. 5. 11.  for in the like manner did their fathers unto the prophets.  
24. But [woe unto you that are rich for you have received your consolation.]  
Paraphrase 24. the wealth and great prosperities of this world are a sad presage to those which do not use them Christianly: For all the good things, or matters of comfort that belong to them, they receive in this life.  
25. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep.]  
Paraphrase 25. All the worldlings present plenty will end in famine and misery, All their jollity in weeping and gnashing of teeth.  
26. Woe unto you when all men shall speak well of you, for so did their fathers to the false prophets.]  
Paraphrase 26. Even a good reputation when it is popular and general, the universal applause of the men of this world, is a very ill sign, and that which hath been generally the false, not the true, prophet's portion.  
27. But I say unto you which hear, Love your enemies, do good to them which hate you.  
28. Bless them that curse you, and pray for them which despitefully use you.  
29. And unto him that smiteth thee on the one cheek, offer also the other, [and him that taketh away thy cloak, forbid not to take thy coat also.]  
Paraphrase 29. and from him that taketh away thy upper garment, withhold not thy shirt, or inner garment also. See Mat. 5. note r.  
30. Give to every man that asketh of thee, and of him that taketh 
* taketh thy goods, exact not.  away thy goods note f ask them not again.]  
Paraphrase 30. Every man that truly wanteth (such is not he that maketh begging his trade, and refuseth to make use of his labour to sustain or rescue him from want) is the proper object of every man's charity, and therefore no man that is thus qualified to receive, and by ask offers thee an opportunity, is to be rejected by thee, And liberality consisting of two branches, giving, and lending freely without interest, do thou exercise both parts of it towards the poor, give to all distrested persons that ask that from thee, and from him that wanteth and receiveth any lean from thee, exact no use.  
31. And as ye would that men should do to you, do ye also to them likewise.]  
Paraphrase 31. And whatever you would think an act of duty or charity from others to you, if you were in their condition and they in yours, be ye careful to do the same for them.  
32. For if ye love them which love you, [what thank have ye? for sinners also love those that love them.]  
Paraphrase 32. What thanks or reward can you expect? See 1 Pet. 2. 19 for the very heathens (as publicans Mat 5. 46.) are willing to pay kindnesses to them who have showed them some first.  
33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.  
34. And if ye lend to them, of whom ye hope to 
* borrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  receive what thank have ye? for [sinners also lend to sinners, 
† that they may borrow as much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to receive as much again.]  
Paraphrase 34. the heathens lend to heathens that at another time they may borrow as great a sum.  
35. But love ye your enemies, and do good, and [lend, note g 
* distrusting nothing, and  hoping for nothing again, and your reward shall be great, and ye shall be the children of the highest, for he is kind to the unthankful, and to the evil.]  
Paraphrase 35. lend to them, to whom your loan may be a seasonable mercy, though they be so poor, that ye cannot in any probability ever borrow of them at any other time, and never think, that this improvident bounty will ever bring any want on you, And this shall be a means to make God your paymaster, who will do it most abundantly, and beside that, ye shall herein imitate God himself, who is bountiful to those that make him no returns, yea, that provoke him by their sins.  
36. Be ye therefore merciful, as your father also is merciful.  
37. Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven.]  
Paraphrase 37. Mat. 7. 1. Do not accuse (see note on Joh. 12. d.) or interpret other men's words or actions uncharitably, lay not unfavourable censures on them, but deal with that candour toward others, as you expect or desire God should do to you.  
38. Give, and it shall be given to you, good measure, pressed down▪ and shaken together, and note h running over, men shall give into your bosom; for with the same measure that ye meet withal, it shall be measured to you again.]  
Paraphrase 38. All your works of mercy and liberality shall be most abundantly repaid,  
39 And he spoke a parable to them,] Can the blind lead the blind? shall they not both fall into the * ditch?  
Paraphrase 39 Another parable there was which Christ at some time used, though it seem not to have been spoken at the time when the former passages were delivered. See Mat. 15. 14.  
40. The disciple is not above his master, 
† pit? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  but [ever one 
‖ shall be perfected as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is note i perfect shall be as his Master.]  
Paraphrase 40. ever right true follower of Christ will be content to suffer what his master suffers before him, Mat. 10. 25. and that portion he must look for.  
41. And why beholdest thou [the 
* shiver, see Mat. 7. a.  mote] that is in thy brother's eye, but perceivest not the beam that is in thine own eye?  
Paraphrase 41. small thin shiver of wood  
42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, 
Mat. 7. 4.  when thou thyself beholdest not the beam which is in thine own eye? Thou hypocrite, cast out first the beam that is in thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.  
43. For a good tree bringeth not forth corrupt fruit, neither doth a corrupt tree bring forth good fruit.]  
Paraphrase 43. For 'tis not thy supercilious finding fault, or judging of others, that will ever denominate thee good, unless thine own heart, and practices be accordingly.  
44. For every tree is known by his own fruit,] for of thorns men do not gather figs, nor of a bramble-bush gather they grapes.  
Paraphrase 44. For every tree is discerned to be good by bringing forth that fruit which is proper to it, good of the kind.  
45. A good man out of the good treasure of his heart bringeth forth that which is good:] and an evil man out of the evil treasure of his heart, bringeth forth that which is evil. For of the abundance of the heart his mouth speaketh.  
Paraphrase 45. Every man hath a treasury or repository within him, from whence all his actions are sent forth, he that hath an honest heart, a repository of good purposes and resolutions, on all occasions brings forth from thence good actions.  
46. And why call ye me Lord, Lord, and do not the things which I say?]  
Paraphrase 46. 'tis to little purpose for you to profess Christianity, to expect any good by that profession, unless your actions are suitable to my commands.  
47. Whosoever cometh to me, and hears my sayings, and doth them, I will show you to whom he is like.  
48. He is like a man which built an house and digged deep, and laid the foundation on a rock, and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded upon a rock.]  
Paraphrase 47, 48. Every disciple of mine that obeys my doctrine, is to be compared to a builder, which in laying his foundation, digged till he came to a firm rock, or hard stone, and laid his foundation upon that, and he had the benefit of it, no violence of wind, or flood (parallel to which are the most boisterous temptations of the world) could shake his building, Mat. 7. 26.  
49. But he which heareth and doth not,] is like a man that without a foundation built an house upon the earth, against which the stream did beat vehemently and immediately it fell, and the ruin of the house was great.  
Paraphrase 49. But he that sinketh not down my precepts into his heart.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Second Sabbath after the first] This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters. The most probable conjecture concerning it is that of the learned H. Grotius, which I shall thus explain and confirm. When any of the solemn yearly feasts fell on the Sabbath day, that Sabbath had a special extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath, Jo. 19 31. Now three of these feasts there were, the Passover, Pentecost, and the feast of Tabernacles. Of these feasts some days there were days of holy assemblies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together, as the first day of unleavened bread, Leu. 23. 7. and the seventh day of it, v. 8. the day of Pentecost, Leu. 23. 21. the first of the feast of Tabernacles, Leu. 23. 35. and the eighth, v. 36. And these being days of rest (as 'tis appointed in every of those places) were a kind of Sabbaths, and distinguished from the other days of the feast, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day, Is. 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast, Jo 7. 37. And accordingly Tertullian cont. Martion. l. 5. speaking of the observation of days, mentions jejunia & dies magnos, Fasts and great days. But when any of these great days fell on the Sabbath too then that was not only a great day, but a great Sabbath. Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prime, or first Sabbath, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one) and consequently three of these prime or great, or first Sabbaths there were, 1. When the Passover, that is either of the great days of that feast, but especially the first fell on a Sabbath, and 2 lie. when the day of Pentecost, and 3 lie. when the great day of the feast of Tabernacles fell on a Sabbath day, and these prime or great Sabbaths were thus distinguished one from another, The first of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath, i. e. when the first day of the feast of Passover fell upon a Sabbath day. The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second prime Sabbath, that is, the day of Pentecost falling on a Sabbath. The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the third prime Sabbath, that is, the great ●ay of the feast of Tabernacles falling on a Sabbath, of which Josephus saith, that 'tis then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored, or reverenced. By all this appears, that by this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one, as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appears to be according to Analogy, by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus (not, as 'tis conceived, for the tithe of tithes paid by the Levites to the Priests, but the second tithing which was sold, and the price carried up to Jerusalem, and spent in festivity there, Tob. 1. 7.) which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in two words the second tithing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Prayer] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory, a place where men are wont to pray, and so seems to be used in some places of the Scripture, especially in S. Luke's writings. So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Syriack read, ubi conspiciebatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where a house of prayer was seen, a praying place by a river side, as here on a mountain, such an one there was in Mispah, 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place. Jos. 11. 3, 8. they were wont to meet to pray, and to deliberate on any great affair, and there was an Altar built by Joshua, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers, which prayers and consecration, being both made unto God, it is very agreeable, that those places so consecrated to him, should be called, as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oratories, or praying houses, of God. Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus, in his own life, the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they call it, a house of prayer, ample and capacious of great multitudes; and speaking of Tiberias, I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Epiphan. t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jews, without the city, and among the Samaritans as we find, saith he, in the Acts of the Apostles. Such a place there is in Sichem, which is now called Neapolis, without the city in a plain region. And some such place it may seem to be wherein Jesus coutinued all night, in this verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Apostles.] The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles, which is here by Christ said to be given to the Twelve, is a name of power, and dignity, and authority in the Church, and how it doth signify so will deserve to be explained. That the Government of the Church of God was now settled on the son of man upon earth, that is, upon Christ incarnate, had been foretold, Is. 9 6. the Government shall be upon his shoulders, and Is. 61. 1. the spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings, etc. he hath sent me to bind up, etc. to proclaim the acceptable year of the Lord, etc. (see Lu. 4. 18, 21.) In which place as the Anointing, and the Spirit of the Lord being upon him, so the sending is a settling the Government upon him. And the sending is a solemn word, noting a Diploma, or Commission, sealed to him, (as it were, by God in heaven) by the Spirits descending on him, Mat. 3. 17. and that supplied the place of the solemn unction (the ceremony of advancing to any office, which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation) which was now out of fashion under the second Temple, and was to be supplied by God's testimony from Heaven, as to Christ it was, and is accordingly styled God's anointing him with the holy Ghost, Acts 10. 38. and simply Gods anointing, Acts 4. 27. Hence it is that Christ is said to be sent by his Father, Joh. 20. 21. to have power on earth to forgive sins, Mat. 9 6. to have all power in heaven and earth delivered to him, Mat. 28. 18. to be the teacher, and Lord of his Church, or Disciples, Joh. 13. 1. and as the High Priest of our profession, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the apostle, Heb. 3. 1. in the same sense as the Great Pastor of his sheep, Heb. 13. 20. and the only (as Pastor, so) Bishop of our souls, 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè Episcopus Dominus Jesus est, The Lord Jesus is properly a Bishop. Now what was thus conferred on Christ, was also personally exercised by him, upon earth, whiles he remained here, he preached the Gospel, instituted rites in his Church to continue for ever, called disciples, gave them commands, used their ministry, designed some to certain offices, sent out seventy Lu. 10. 1. as Heralds, before his face, gave them power to cure diseases, v. 9 and so committed to them some, though but a temporary office, or mission, which ceased at their return to him, v. 17. On others he resolved to instate a larger and more durable power, to send them as his Father had sent him, to make them his successors on earth, but this he did not at this time. He sent them indeed (the Twelve peculiarly) Mat. 10. 5. and that with no small power; power to cast out unclean spirits, v. 1. and to preach v. 7. and that was the sum of this Mission, v. 8. Preach, cure, cleanse, raise, cast out devils, freely ye have received, freely give, dispense the powers liberally to the advantage of others, which are so freely bestowed on you. Proportionably to this, and that other of the seventy, Lu. 10. it is to be remembered that among the Jews, all sorts of Messengers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Ahijah, 1 Kings 14. 6. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harsh Apostle, or messenger, of ill news, so the twelve spies, Num. 13. were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sent to explore the land, (and were as it were a sampler of the Twelve that here Christ sends out on the like account) and in the Old Testament the word is no otherwise used; Among the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths, and deuce that belonged to the Synagogues, such as Philo calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent for the moneys of the Temple, leg●ad Caium, and by the Emperor 
* In edict●ed Asiae civet.  Augustus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receivers, (and in like manner the messengers of the Church that carried their liberality, or letters congratulatory from one to another, are by Ignatius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the divine carriers, or Ambassadors) and so in the Theodosian Codex tit. de Judaeis, Apostoli are those that were sent by the Patriarch at a set time to require the gold, and silver due to them. Of these it is observable that when they were thus employed though not on any very high employments, and but for a short time, they yet were furnished with letters of Proxy, or Attorney, that what they did, might be done in the names and persons of those, from whom they were sent, and from thence the Axiom is known among the Jews, that every man's Apostle is as himself, to which Christ seems to refer, Mat. 10. 14. He that receiveth you, receiveth me, etc. So when Saul was sent by the Jewish Sanhedrim to Damascus, Acts 9 he had the letters of the High Priest with him, v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government: that must be fetched from Joh. 20. 21. where Christ sends his disciples as his Father had sent him, sends them solemnly, and with commission, in that notion of sending, wherein the Procurator, or Proconsul, is sent to his Province, or wherein Moses is sent to the Israelites in Egypt, (send by whom thou wilt send, saith Moses) or wherein Kings, and Judges, and Saviour's are every where in the Old Testament said to be sent, when they are by God advanced to any Government. Thus must Christ mean of himself, that he was sent by his father (see Mat. 10 40. & 15. 24. & Joh. 3. 24. & 5. 38. & 6. 57 & 17. 3.) & consequently thus must it be understood, that they are sent by Christ, and so Joh. 17. 11. As thou hast sent me into the world, I also have sent them (without referring to the ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews the messengers of the Patriarches) And so as in the earthly Kingdom, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers, or Procurators (such was Pilate in Judaea) which are next the Regal authority, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent, 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christ's spiritual Kingdom, sent not before his face, as Ministers, Disciples, the Seventy, Lu. 10. 1. and generally messengers are said to be sent, but sent as his successors and heirs on earth, endued with that power by commission from him which he here executed. And this is the meaning of the word here, which seems not as yet to be bestowed on them by Christ, but being after really instated on them, 'tis here, and c. 17. 5. & 22. 14. occasionally mentioned, and so Mat. 10. 2. by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anticipation (as the name Peter is, Mat. 4. 18.) the title that belonged to them at the writing of this. Thus when we read that the Father gave judgement to the Son, Joh. 5. 22. we read also in effect that the Son gives judgement to the Apostles, Mat. 19 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth, Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also, Joh. 20. 23. As the Father gave the keys to the Son, Is. 22. 22. Rev. 3. 7. so the Son gave the keys to the Apostles, Mat. 16. 19 As the Father gave the Son to sit on his Throne, so the Son gave the Apostles to fit with him on Thrones, Mat. 19 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church, Mat. 21. 42. so the Son gave the Apostles to be foundations upon a foundation, Eph. 2. 20. the foundation of Apostles, Christ being the chief corner stone: And so as the Father sent the Son, Joh. 5. 24. & 17. 18. so the Son sent the Apostles, Joh. 20. 21: And from the dignity of this office it is, that the very Angel, Rev. 19 20. (whose name hath no more in it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath, both signifying messengers, or legates) professes himself to be but a fellow-servant of John, and his Brethren, that have the testimony of Jesus, that is, of Apostles and Apostolic men. The testification of the resurrection of Christ and the Christian faith, to which the Apostles were sent by Christ being, as 'tis there said, the spirit of Prophecy, the most honourable office that any mortal can be designed to by Christ, and there put in comparison with that joyful news brought them by that Angel, of the Emperors giving up their names unto Christ. See more of this word note on Jo. 20. b. Ro. 16. b. & 2 Cor. 5. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Blessed are ye] That the Beatitudes here repeated are the same which are mentioned Mat. 5. there is little cause of doubting, though whether they were but once delivered only in the Sermon in the Mount, or whether again repeated in some other Sermon to other auditors, it is uncertain. That there is some variety in the words, as also in some other places some light differences between this and the other Gospels, seems to be caused by S. Luke's writing his Gospel by short Notes, which he had received from those which were present, being not an eye-witness or earwitness himself, (see c. 1. 3. and Note on the title of S. Matthews Gospel.) From whence it follows that these words in S. Luke are to be interpreted according to the importance of those in S. Matthew who sets them down more fully. And accordingly by the poor here, must be understood the poor in spirit there, by the hungry here, those that hunger and thirst after righteousness there, as the words of an Epitome are to be interpreted according to the sense of the entire copy, before it was thus contracted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Separate] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate denotes the first sort of Excommunication among the Jews, there is no doubt, That they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remotion, or separation to the distance of four paces, for thirty days, and that (though not totally yet) in that degree, from civil, and domestic, and sacred commerce, there being a gate into the Temple, called the Gate of mourners, by which these were to enter, to discriminate them from other men. And that Hebrew word cannot be more literally rendered in Greek, then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This did lay a reproach on him that was under it, and therefore that which is here added of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach you, may perhaps be but an appendix, or consequent of that, But then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast out your name as evil seems to refer to an higher degree, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema. For there is an Hebraism in that phrase, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name signifies no more than person (so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 15. is so many men) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your persons, you, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalous, offensive, abominable, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ashamed, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abominate, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be evil or wicked, Gen. 34. 24. Esdr. 4. 12. and so to cast out your names as evil will signify to cast out as wicked, shameful, abominable persons, a denotation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was the total casting out, and that with reproaches, curses, and execrations added to it, such as in Moses are denounced against the greater malefactors. See more of this matter Note Joh. 9 b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Ask●] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, will be worth the enquiry, For if it signify to require or demand, or ask again, the Prohibition will be somewhat strange, and not so agreeable either to the Context, or to the duty of Liberality here prescribed, that any thing but necessity should incline us to pitch on that interpretation. For if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from him that taketh thy goods be so interpreted, as to understand his forcible, or involuntary depriving thee, it will then be a means to offer up the Christian to the violence of every unjust person, and oblige him never to make use of Christian judicatures, or arbitrations (which appear not to be forbidden the Christian 1 Cor. 6. 4, 7.) to gain his own again, nay not so much as to challenge, or make claim to it, when he finds it in another's hands. Which besides that it is not agreeable to any other precept of the Gospel, is not at all pertinent to the business of Liberality, that ushers in, and of Charity that immediately attends these words. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that taketh thy goods be (as no doubt it ought) interpreted of borrowing, or receiving by way of loan, than the not-demanding, or ask them again, makes that loan all one with a gift, and so the same that had before been said, only an addition of a fraud in him that borroweth, and payeth not again. The surer way than of understanding these words aright which are a double rule for our Charity, regulating both our gifts and our loans (both special charities, and distinctly mentioned in the Scripture, Ps. 112. 5. the good man is merciful, and dareth, and Ps. 37. 26. the righteous is ever merciful and dareth, and Ecclus. 29. 1. he that is merciful will lend to his neighbour) will be to observe the force of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greek Translators of the Old Testament, particularly in the book of Nehemiah where it frequently occurs for exacting of usury, and where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usuram exigentes is rendered simply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exact, without any Substantive added to it, and so the Greek noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exacting, signifies there the requiring of use. So 2 Mat. 4. 27. that which is rendered required it most probably signifies the receiving use, the period being best rendered thus, As for the money. etc. he put it not into any good course, but Sostratus took the use of it, for unto him belonged the managing of the moneys. According to which notion the Translation here will be very agreeable, and the sense commodious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that receiveth (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taketh by force, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive) by way of loan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy goods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require no usury of him, lend freely to the poor borrower, without taking, or requiring use of him, which being here a precept of charity and mercy from the rich to the poor, may not so be interpreted as to bind the poor to do the same to the rich, or any to any but the poor, as indeed the every one that asketh, to whom we are commanded to give, is not to be extended to the covetous, craving rich, but to the distressed destitute poor man, and obligeth him that is able, not who is not able to give.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Hoping for nothing again] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before ver. 34. may seem to signify proportionably to that, hoping for a return of kindness from him to whom kindness hath been showed, and so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 24. signifies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to receive. So by Analogy might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hope from. But the truth is there is not in the Bible any such notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the word constantly signifies to distrust, or despair; So Esth. 14. 19 Judith 9 12. Isa. 29. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forlorn persons, in a desperate condition. So also Ecclus 22. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear not, and ch. 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is without hope, and 2 Mac. 9 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despairing, and in all the Bible in no other sense but that of distrust, or despair. And this will very well agree with the Context also; thus, The heathens give and lend to other men, knowing that they may want themselves, and so designing their present act of charity with reflection on themselves, that they to whom they lend or give may do as much for them at another time, but the Christian is to do his acts of charity without any such purpose or design of receiving any retribution from man, and yet need not distrust, or doubt, or be discouraged in his work. For though he lose that present advantage, yet God who is the great rewarder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of recompense, or retributions, (to which the next words refer, your reward shall be plentiful, and so v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall be given unto you) will not see him a loser by it, he may be as confident (through the blessing of God which is promised to an Almes-giver) that he shall be never the worse for any thing he thus gives or lends, as if he had in his view a present retribution from him to whom he hath given or lent. To this sense perfectly agreeable is that Apostolical saying of Barnabas in his Epistle, p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doubt not to give, neither murmur when thou givest, give to every one that asketh thee, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before giving, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after, doubting and murmuring, make up the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distrusting or despairing here, and seem to be set by him, as his way of rendering this speech of Christ. In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty, 
* p. 523.  where speaking of Covetousness, that it permits not men to use or communicate their wealth, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some men's illiberality and diffidence hath sealed up their possessions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V 38. Running over] It being acknowledged, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being poured out, 'twill follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must, by Analogy with other words, signify abundantly poured out. So we may measure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and many more in the New Testament, and generally the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to increase and augment the signification, and so must be understood in this place. To pour out being a note of plenty, and this, of being more than poured out, of very great abundance.  
V. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  40. Perfect] What is the full meaning and Grammatical construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— hath been intimated, Note on 2 Cor. 13. c. To it I here add the consentient judgement of 
* ●aer. 10. v, 30. cont. Ebion, versus finem.  Epiphanius. A disciple, saith he, is not above his Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but let him be made perfect as his own Master was (of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings) that is, ready for persecution, and evil speaking.    

CHAP. VII.  
1. NOW when he had ended all his sayings in the audience of the people, he entered into Capernaum.  
2. And a certain Centurion's servant who was dear unto him, was sick and ready to die.  
3. And when he heard of Jesus he note a sent unto him [the Elders of] the Jews, beseeching him that he would come and heal his servant.  
Paraphrase 3. some of the principal men among,  
4. And when they came to Jesus, they besought him instantly, saying, that He was worthy for whom he should do this.  
5. For he loveth our nation, and] he hath built us a synagogue.  
Paraphrase 5. For, said they, he is, though a Roman commander, a great lover of the nation and religion of the Jews, and hath expressed that by an act of special piety and favour to us,  
6. Then Jesus went with them, and when he was now not far from the house, the Centurion sent friends to him, saying unto him, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof,  
7. Wherefore neither thought I myself worthy to come unto thee, [but 
* Speak thou by word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  say in a word, and my servant shall be healed.]  
Paraphrase 7. but in stead of thy trouble of coming, give but thy command by word of mouth, and I make no doubt but that will cure my servant.  
8. For [I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doth it.]  
Paraphrase 8. though I am but a subordinate commander, yet my commands are obeyed by all under me, though given by word of mouth, without my own presence to see them executed.  
9 When Jesus heard these things he marvailed at him, and turned him about, and said unto the people that followed him, I say unto you, [I have not found so great faith, no not in Israel.]  
Paraphrase 6. This heathen officer hath exercised a greater act of belief, or faith in my power, than any jew yet hath done.  
10. And they that were sent returning to the house, found the servant whole, that had been sick.  
11. And it came to pass the day after, that he went into a city called Naim, and many of his disciples went with him, and much people.  
12. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, [and she was a widow, and much people of the city was with her.]  
Paraphrase 12. and she being a widow, and by this loss of her only son left desolate, all the neighbourhood were come to her, to lament and mourn with her, and to attend the funeral.  
13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.  
14. And he came and touched the bier (and they that bore him stood still) and he said, Young man, I say unto thee, Arise.  
15. And he that was dead sat up, and [began to speak,] and he delivered him to his mother.  
Paraphrase 15. spoke, and so evidenced himself to be revived,  
16. And there came a fear on all, and they glorified God, saying,] That a great prophet is risen up among us, and that God had visited his people.  
Paraphrase 16. And they were all astonished at this sight of a wonderful work of God, and as it struck them with awe and dread at his presence, so did they acknowledge with thanksgiving to God.  
17. And this rumour of him went forth through all Judaea, and throughout [all the 
* circumambient region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  region round about.]  
Paraphrase 17. All Galilee, see note on Mat. 4. e.  
18. And the disciples of John showed him of all these things.  
19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou [he that should come,] or look we for another?  
Paraphrase 19 the Messias expected ' (see note on Mat. 11. a.)  
20. When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another?  
21. And in that same hour he cured many of their infirmities, and plagues, and of evil spirits, and unto many that were blind he gave sight.  
22. Then Jesus answering said unto them, Go your way and tell John what things ye have seen and heard, how that the blind see, the lame walk, the lepers are cleansed, 
See Mat. 11. b.  the deaf hear, to the poor [the Gospel is preached.]  
23. And blessed is he whosoever shall not be 
* scandali●ed about, or offended at me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offended in me. 
See Mat. 11. c.   
24. And when the messengers of John were departed, 
Mat. 11. 7.  he began to speak unto the people concerning John, What went ye out into the wilderness for to see? a reed shaken with the wind?  
25. But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings courts.  
26. But what went ye out for to see? a prophet? yea, I say unto you, and much more than a prophet.  
27. This is he of whom it is written, 
Mal. 3. 1.  Behold I send my messenger before thy face, which shall prepare thy way before thee.  
28. For I say unto you, among those that are born of women, there is not a greater prophet than John the Baptist, but [he that is least in the kingdom of God is greater than he.]  
Paraphrase 28. any disciple of mine, the meanest or least of them, Mat. 11. 11. is designed to a more honourable office than he.  
29. And all the people that heard him, and the Publicans, justified God, being baptised with the baptism of John.]  
Paraphrase 29. And when this John preached, none but the meaner people, and Publicans and the like received God's message by him, or expressed their thankfulness to God (for this mercy, proclaimed by him as a forerunner of Christ, viz. pardon upon repentance) and they came in cheerfully to his baptism, See Mat. 11. 12.  
30. But the Pharisees and lawyers rejected the counsel of God 
* towards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against themselves, being not baptised of him.]  
Paraphrase 30. But the Pharisees and Doctors of the law, the great and the learned men, they would not repent or make themselves capable of that mercy, but rejected him, (and now reject me,) and that proffer of mercy tendered to them.  
31. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?]  
Paraphrase 31. Whereupon Christ delivered this parable unto them, thereby to express most lively the Jews of that age.  
32. They are like unto children sitting in the marketplace, 
Mat. 11. 16.  and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not 
* wailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wept.  
33. For John the Baptist came [neither eating bread, nor drinking wine, and ye say, He hath a devil.]  
Paraphrase 33. In a strict austere course of abstinence, and your censure of him is, that he is an hypochondriack, frantic fellow.  
34. The son of man is come eating and drinking, and ye say,] Behold a glutonous man, and a wine-bibber, a friend of Publicans and sinners.  
Paraphrase 34. And I on the other side observe no such abstinences, eat meats indifferently, and converse with men indifferently, and ye censure me as sharply, saying,  
35. But wisdom is justified of all her children.]  
Paraphrase 35. See Mat. 11. note h.  
36. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisees house, and sat down to meat.  
37. And behold, a woman in the city which was [note b a sinner] when she knew that Jesus sat at meat in the Pharisees house, brought 
* A cruse, see note on Mat. 26. b.  an alabaster box of ointment,  
Paraphrase 37. an heathen or one that had lived in a sinful course,  
38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.]  
Paraphrase 38. And as he lay along, his feet being behind him that lay next to him, she standing behind him, let fall drops of tears upon his feet, effects of sorrow and love, and stooping down wiped his feet (after that new kind of washing them) with no other towel, then that of her own hair, than fell down, and kissed his feet, and poured the ointment upon them, (a festival ceremony, and an expression in her of great kindness.)  
39 Now when the Pharisee which had bidden him saw it, he spoke within himself, saying. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him, for she is a sinner.  
40. And Jesus answering said unto him, Simon I have somewhat to say unto thee.] And he saith, Master, say on.  
Paraphrase 40. And Jesus knowing the thoughts of his heart, resolved to take notice of them, and addressing his speech either to the Pharisee whose name perhaps was Simon (see note b) or else to Simon Peter, said, I will answer that objection of the Pharisee by a parable which will render the reason of this woman's extraordinary expression of love, and an account why I should be far from rejecting of her.  
41. There was a certain creditor, which had two debtors, [the one ought him five hundred pence, the other fifty.]  
Paraphrase 41. the one of a very great, the other of a much less, (but the tith of the former) sum.  
42. And when they had nothing to pay, he frankly forgave them both. 
* Or, which therefore of them will love him more intensely? for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Tell me therefore, which of them will love him most?  
43. Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged.  
44. And he turned unto the woman, and said unto Simon, Seest thou this woman? I entered into thy house, [thou gavest me no `water for my feet,] but she hath washed my feet with tears, and wiped them with the hairs of her head.  
Paraphrase 44. thou bestowedst no festival expression of the ordinariest sort upon me,  
45. Thou gavest me no kiss,] but this woman since the time I came in, hath not ceased to kiss my feet.  
Paraphrase 45. Thou didst not entertain me at my first entering into thy house with a kiss, which is the ordinary salutation and expression of kindness,  
46. My head with oil thou didst not [anoint,] but this woman hath anointed my feet with ointment.  
Paraphrase 46. See note on Mat. 26. c.  
47. Wherefore I say unto thee, [Her sins which are many are forgiven, note d 
* therefore  for she loved much,] but to whom little is forgiven, the same loveth little.  
Paraphrase 47. The greatness of the mercy shown to her hath proportionably a far greater expression of gratitude from her,  
48. And he said unto her, Thy sins are forgiven.  
49. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?  
50. And he said to the woman, [Thy faith hath saved thee, go in peace.]  
Paraphrase 50. This great expression and these affectionate extraordinary acts of thy faith are rewarded with a free pardon of all thy sins past, Go and live as thou oughtest to do for the rest of thy life, and God's favour, and all happiness go along with thee.  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Sent unto him] A seeming difference there is in the setting down this relation of the Centurion here from what we find Mat. 8. 5. There the Centurion is said to come unto him, beseeching him, and saying, v. 6. and answering v. 8. Here he sent unto him the Elders of the Jews, and they besought him, and when Jesus was not far from-his house, v. 6. he sent friends to him, saying, and part of his speech is unreconcilable with his having come unto him himself, wherefore neither thought I myself worthy to come unto thee v. 7. rendering a reason, why he had not come in person to him. This seeming difficulty may be answered by proportion with that known saying of Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things that are possible by our friends, are possible to us, which supposes that those things which we do by others, we are ourselves thought to do, and so what the Centurion did and spoke here by the Elders of the Jews, sent on purpose by him, v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his friends, sent again by him, v. 6. he may be truly said by Saint Matthew to have done, and spoken himself, Especially when (the matter of the story being directly all one in both relations) the Jews have a saying, that removes all difficulty, Apostolus cujusque est ut quisque, every man's proxy, or solemn messenger, is as himself, in which notion Christ spoke when he said, He that receiveth me, receiveth him that sent me, Mat. 10. 40. and consequently what is done by a proxy, is done by himself. Thus is Christ said to have preached peace to the Ephesians, Eph. 2. 17. which personally he did not, but by the Apostles; and repentance to the old world, 1. Pet. 3. 19 which he did by Noah; so James and John are said to come unto Christ, and petition him, Mar. 10. 35. which Mat. 20. 20. their Mother is said to do for them. Which notwithstanding Saint Luke willing to add one evidence more of the Centurion's humility, from the reason of his not going personally to Christ, chooses rather to set it down exactly, as it was in each circumstance, then only in brief, yet without all diminution of the matter, as Saint Matthew had done.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. A sinner] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a sinner here applied to the woman, may be taken in the notion wherein we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2. 15. sinners of the Gentiles and to signify no more than a Gentile woman. Thus the word seemed to signify c. 6. 32. and 34. where it is said that sinners love those that love them, that is, aliens from the law of God or Christ (Amicos diligere omnium est, saith Tertullian, 'tis common to all men to love friends) for which S. Matthew sets Publicans c. 5. 46, who we know are oft joined with sinners, and for their conversation with the Heathen (from the necessity of their office) are looked upon as a kind of Heathens, whether they were such or no, and were most of them Gentiles, as 'tis probable, their office being an employment under the Romans, to bring in taxes to them. But 'tis also true that Publicans and harlots are put together, Mat. 21. 31. and that seems to refer to the baseness and unworthiness of those two 
* See note on Mat. 9  infamous callings, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinner, as it is of affinity of signification with these may perhaps signify one that had been a whore, and that is very reconcileable with the former conjecture, that vice or trade of prostitute whores being among the Gentiles so ordinary; And so this woman, if she were a whore, was either a Gentile also, or because guilty of that gentile sin, called by this common name of Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner. That this woman, whosoever she was, was not Mary Magdalen, is probable first by the no-argument on that side, but only the mention of the name of Mary in S. John, c. 12. 3. which presently shall appear to be Martha's and Lazarus' Sister, and that another story. Secondly by the words in the chapter here following, c. 8. 2. where when it is said that Mary Magdalen was with Christ, she is described by another character, taken from that remarkable mercy wrought on her by Christ, that she had seven devils cast out of her, the very mark which is again given her, Mar. 16. 9 when 'tis said that Christ first appeared to her, and no other mention is made of her in any of the Gospels but only of her watching where Christ was laid after his crucifixion, and her going to the Sepulchre, &c, Christ's first appearing to her, and her witnessing his resurrection. Besides Mary Magdalen, 'tis evident there was another Mary, the sister of Martha and Lazarus, Joh. 12. and she brought a pound of spikenard, and anointed the feet of Jesus, and wiped his feet with her hair, as is evident by comparing that passage, Joh. 12. 3. with Joh. 11. 2. where 'tis set down of her punctually by way of anticipation, It was Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. And this Mary was not she in this chapter of S. Luke neither. For that sister of Lazarus so beloved of Christ will be much injured in her story, if she be made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether a whore or Gentile. The story of Mary in S. John is indeed all one with that in Mat. 26. 6. and Mar. 14. 3. in the house of Simon the leper. As appears, 1. By the mention of Bethany, where it was, in all three Gospels, and that the town of that Mary and Lazarus, who are therefore both of them said to be at the feast, Mary as a waiter, Lazarus lying at meat with them, Joh. 12. 2. And so 2ly. By the mention of those two speeches of Christ on that occasion, first, that what was done by her was for his embalming, and 2ly. that wherever the Gospel was preached, this fact of that woman should be preached also, the former mentioned in all three, (and so likewise Judas' murmuring) the latter in two of the Gospels. But none of all these circumstances belong here to this story in S. Luke. But on the contrary it was in one of the Pharisees houses, not in Simon the lepers, nor at all, that we have any reason to guests, in Bethany. And the Pharisee objected against Christ for this, not Judas, or one of the Disciples, and the objection was not at the unnecessary expense, as there, but that Christ would let a sinner be so kind to him, if he knew it, or if he did not, that he was no Prophet. And then the discourse between Christ and Simon, occasioned by this fact of the sinner woman in Luke (about the creditor and his debtors, and the application of it to the excess of this woman's love above his, caused by the mercy of having many sins forgiven, which she had received) is far distant from that in the other Gospels of anointing him for his burial, by way of embalming, as it were, which also contains another circumstance in it, that that of Maries was immediately before his death, Judas going out immediately upon it to betray him, Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death follows soon after, but this passage in S. Luke hath nothing to do with his death, and is set down on another occasion here by S. Luke (whensoever it was acted, as Luke indeed observes not the order of story in all his relations) viz. to show that which Christ was upon in the former passage, that those which had not lived the best lives formerly, were more ready to receive the mercies offered by Christ then the Pharisees, etc. that had a better opinion of themselves. All the affinity between these stories is that of the Alabaster or cruise of ointment poured upon him, but when that is known to be the ordinary name of a vessel, that was used to that purpose (see Note on Mat. 26. b.) and that it was very ordinary at Feasts to use ointment to pour on them, and perfume them (see Note on Mat. 26. c) this will be but a poor evidence to prove these stories to be all one, because many several feasts there might be, and were, and this civility used in all or many of these. And although in one particular wherein the Story in John differs from the same in Matthew and Mark, this in Luke agrees with that in John (which may persuade some that 'tis the same story at least, which Luke and John set down) as that John mentions not the pouring out the ointment on the head (as Matthew and Mark do) but only on the feet, which they do not (in both which Luke agrees with him) yet will not this be of any force against the former arguments, especially when 'tis remembered (what is peculiarly observed of S. John's Gospel, written after and as a supplement of the others) that John finding the mention of the anointing Christ's head by Mary in the two Gospels, did not need mention it again, but thought it necessary to add all the rest, which they had not mentioned, of anointing his feet, and wiping them with the hairs of her head, which as it is certain that it was done by Mary, because S. John affirms it, so might it also at another time be done by another woman, and no wonder at all be in it, nor matter of objection against what we have said of these being divers stories. Nay one observable difference there is in this very thing▪ wherein these two Evangelists thus seem to agree. For S. John saith clearly that Mary anointed his feet with the spikenard, Joh. 12. 3. mentioning no tears, nor any thing but the ointment, the odour of which so filled the house: but this sinner woman in Luke, though she brought into the house with her her vessel of ointment, yet in another kind of address (and that which more became her that remembered her former heathen, or sinful course,) she first stood by his feet behind him weeping, and began to bedew his feet with tears, then wiped off the tears with the hairs of her head, and yet farther kissed his feet (all which we find not in S. John) and then anointed his feet with the ointment, which is the only circumstance wherein they agree, and so it cannot be thought argumentative against so much to the contrary. And if it be farther granted that this Pharisees name was Simon also, but yet was another person from Simon the leper (as 'tis sure enough Simon was a very ordinary name at that time) I cannot foresee any the least probability against the truth of what hath been here observed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Water for my feet] That it was the fashion of those countries in their entertainments to wash their guests feet before meals, is frequently mentioned in the Old Testament. And the same was of Custom also among the Grecians in their more splendid extraordinary feasts, as we find in Athenaeus, l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. when they come together to dinner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they bring out to the guests baths for their feet of wine and spices.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 47. For] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies therefore and not for in this place is apparent not only by the clear importance of the Parable precedent, where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditor, and not therefore forgiven, because he had that love and kindness, but also by the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is promiscuously taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
See Ps 116. 10. 2 Cor. 4. 13 Eccles. 8. 6.  for, or therefore, and so (by an observation before mentioned, Note on Mar. 14. f) according to the practice of these writers, one of these Greek words may be taken for the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for used when the sense bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore. And so Mar. 9 28. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what cause or why? Interrogatively. And so, I conceive, on the other side, Ro. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set when the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not therefore, but for, that verse being the proof of the former, not proved by it; and so Heb. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or because; Moses was hidden by his Parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a comely child; so Jam. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ye ask amiss; so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies both quia and ideo, and Ecclus. 31. 15. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore, when it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, and 1 Pet. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for. But as a more direct example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore, I suppose one place in S. John to be worth observing▪ Joh. 14. 17. where Christ having upon condition of their loving and obeying him, promised the Comforter or Paraclete to the disciples, v. 15. 16. that he might abide with them for ever, he saith of him, that worldly men cannot receive him, because they neither see nor know him, but, saith he, ye know him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in all reason is to be so rendered, that it may be the effect or consequent, not as the cause or antecedent of the former, as the coming and abiding of the Paraclete was before mentioned as the consequent and reward of their loving and obeying, and not as the cause of that. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bear the same sense exactly, which here we affix to it, therefore, or for this cause (as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) he remaineth with you, and shall be in, or among, you.    

CHAP. VIII.  
1. AND it came to pass afterward, that he went throughout every city and village preaching and showing the glad tidings of [the kingdom of God] and the twelve were with him.  
Paraphrase 1. the doctrine of Christianity, and the reformation which God now expected and required to be wrought among this people, or else he would send judgements on them.  
2. And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom [went seven devils,]  
Paraphrase 2. seven devils had been cast out,  
3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which [note a ministered unto him of their substance.]  
Paraphrase 3. had supplied him with necessaries out of their own possessions.  
4. And when much people were gathered together, and were come to him out of every city, he spoke by a parable.  
5. A sour went out to sow his seed, and as he sowed some fell by the way side, and it was trodden down, 
See Mat. 13. 3.  and the fowls of the air devoured it.  
6. And some fell upon a rock, and assoon as it was sprung up; it withered away, because it lacked moisture.  
7. And some fell among thorns, and the thorns sprang up with it, and choked it.  
8. And some fell on good ground, and sprang up, and bare fruit an hundred fold. And when he said these things, he cried, He that hath ears to hear, let him hear.  
9 And his disciples asked him, saying, [What might this parable be?]  
Paraphrase 9 What is the meaning of this parable?  
10. And he said, Unto you it is given to know the mysteries of [the kingdom of God, but to others in parables, that seeing they might not see, and hearing they might not understand.]  
Paraphrase 10. Christian doctrine, but to others I spoke in parables, that that prophecy of Isaias might be fulfilled on them, which said, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive, God denying them those more clear means, and allowing them none but parables, as a punishment of their former obduration against his means. See Mat. 13. 14.  
11. Now the parable is this, The seed is the word of God.  
12. Those by the way side are they that hear: then cometh the devil and taketh away the word out of their hearts, lest they should believe and be saved.]  
Paraphrase 12. They that receive the word, parallel to the seed sown by the path or way, are those hearers which receive it so little way into their hearts, that the devil comes presently and picks it up, as birds do corn, and so they are never the better for it.  
13. They on the rock are they which when they hear, 
See Mat. 13. 20.  receive the word with joy, and these have no root, which for a while believe, and in time of temptation fall away.  
14. And that which fell among thorns are they which when they have heard, go forth, and [are choked with cares, and riches, and pleasures of this life, and bring no note b fruit to perfection.]  
Paraphrase 14. are choked by the deceitfulness of riches, and pleasures, and the cares of this world, and do not persevere till time of bringing forth ripe fruit, that is, till harvest, fall off after some few Christian performances.  
15. But that on the good ground are they which in an honest and good heart, having heard the word keep it, and [bring forth fruit with 
* perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patience.]  
Paraphrase 15. continue in all Christian practice, and never fall off again.  
16. No man when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed, but setteth it on a candlestick, that they which enter in may see the light.  
17. For nothing is secret that shall not be made manifest, neither any thing hid, that shall not be known and come abroad.]  
Paraphrase 17. For 'tis not God's will that any talon should be laid up useless and unprofitable. Mat. 10. 26. Mar. 4. 22.  
18. Take heed therefore, how ye hear: for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he seemeth to have.]  
Paraphrase 18. See therefore that you receive profit by what you hear: For to him that emploies his present stock, shall more be given, But from him which doth not so, even that which hath formerly been given him, shall be taken away again. Mat. 13. 12.  
19 Then came to him his mother and his [brethren,] and could not come at him for the press.  
Paraphrase 19 Kindred near unto him, Mat. 12. 46.  
20. And it was told him by certain which said, Thy mother and thy brethren stand without desiring to [see thee.]  
Paraphrase 20. Speak with thee.  
21. And he answered and said unto them, My mother and my brethren are these which hear the word of God and do it. 
Mat. 12. 50.   
22. Now it came to pass on a certain day, 
Mat. 8. 23.  that he went into a ship with his disciples, and he said unto them, Let us go over unto the other side of the lake, and they launched forth.  
23. But as they sailed he fell asleep, and there came down a storm of wind on the note c lake, and [they were filled with water] and were in jeopardy.  
Paraphrase 23. their boat was filled with water,  
24. And they came to him and awoke him, saying, Master, Master, we perish. Then he arose and [rebuked the wind and the raging of the water, and] they ceased, and there was a calm.  
Paraphrase 24. commanded the wind to cease, and the waves of the sea not to move so turbulently, and accordingly  
25. And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this? for he commandeth even the winds and water, and they obey him.  
26. And they arrived at the country of the Gadarens, 
See Mat. 8. 28.  which is over against Galilee.  
27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and beware no clothes, neither abode in any house but in the tombs.  
28. When he saw Jesus, he cried out and fell down before him, and with a loud voice said, What have I to do with thee, Jesus thou son of God most high? I beseech thee [torment me not.]  
Paraphrase 28. let me alone to continue where I am, and do not before my time cast me into the place of torments, the pit of hell, v. 31. See Mar. 5. note b.  
29. (For he had commanded the unclean spirit to come out of the man; for oftentimes [it had caught him, and] he was kept bound with chains and with fetters, and he broke the bands, and he was driven of the devil into the wilderness.)  
Paraphrase 29. the devil possessed him and put him into a kind of raving fit, which made him very unruly, and thereupon  
30. And Jesus asked him, 
Mar. 5. 9  saying, What is thy name? And he said, Legion, because many devils were entered into him.  
31. And they besought him that he would not [command them to go out into the note d deep.]  
Paraphrase 31. cast them into the pit of hell.  
32. And there was there a herd of many swine feeding on the mountains, and they besought him that he would suffer them to enter into them: [and he suffered them.]  
Paraphrase 32. and to show the people the destructive power of this Legion of devils, if not restrained by his omnipotent goodness, and so to let them see the great benefits that were now come to them, if they would receive and believe in Christ, he did permit (or not restrain) them to do what they so much desired, to enter into the swine. See Mar. 5. 13.  
33. Then went the devils out of the man, and entered into the swine, and the herd ran violently down a steep place into the lake, and were choked.  
34. When they that fed them saw what was done, they fled, and went and told it in the city and in the [country.]  
Paraphrase 34. villages in the country.  
35. Then they went out to see what was done, and came to Jesus, and found the man out of whom the devils were departed sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.  
36. They also which saw it told them by what means he that was possessed of the devils was healed.  
37. Then the whole multitude of the country of the Gadarens round about besought him to depart from them; for they were taken with great fear; and he he went up into the ship, and returned back again.  
38. Now the man, out of whom the devils were departed, besought him that he might [be with him,] but Jesus sent him away, saying,  
Paraphrase 38. be one of his constant attendants, or disciples,  
39 Return to thine own house, and show how great things God hath done for thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.  
40. And it came to pass that when Jesus was returned, [the people gladly received him,] for they were all waiting for him.  
Paraphrase 40. the people of the place were very much joyed at his coming,  
42. And behold there came a man named Jairus, 
See note on Mar. 5. c.  and he was [a ruler of the synagogue,] and he fell down at Jesus feet, and besought him that he would come into his house:  
42. For he had one only daughter about twelve years of age, and [she 
* was dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lay a dying.] But as he went, the people thronged him.  
Paraphrase 42. she was by him left ready to die, but by this time that he came to Christ, actually dead, Mat 9 18. (though that was not certainly known by him, till v. 49.)  
43. And a woman having 
† a flux, see Mar. 5. note d.  an issue of blood twelve years, which had spent all her living upon Physicians, neither could be healed of any,  
44. Came behind him, and touched the border of his garment, and immediately her issue of blood staunched.  
45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?  
46. And Jesus said, Some body hath touched me: for I [perceive that virtue is gone out of me.]  
Paraphrase 46. know some cure hath been wrought by the touching of me.  
47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately.  
48. And he said unto her, Daughter be of good comfort, thy faith hath made thee whole, go in peace.  
49. While he yet spoke, there cometh one [from the ruler of the synagogues house, saying to him, Thy daughter is dead, trouble not the Master.]  
Paraphrase 49. from the house of Jairus (ver. 41.) which brought him word that his daughter was dead, and therefore he should not put Christ to the trouble to come down to work a cure, when she was already dead.  
50. But when Jesus heard it, he answered him, saying, Fear not, believe only, and she shall be made whole.  
51. And when he came into the house, he suffered no man to go in, save Peter and James and John, and the father and the mother of the maiden.  
52. And all wept and bewailed her: but he said,] Weep not, she is not dead, but sleepeth.  
Paraphrase 51, 52. And coming into the house where there was already a great company of neighbours gathered together, weeping and bewailing the deceased, he suffered none of those that came with him to go in, save Peter etc. And seeing the company within lamenting her death, he comforted them, saying,  
53. And they laughed him to scorn, knowing that she was dead.  
54. And he put [them all] out, and took her by the hand, and called, saying, Maid, arise.  
Paraphrase 54. all those that were there lamenting,  
55. And her spirit came again, and she arose straightway, and [he commanded to give her meat.]  
Paraphrase 55. that they might perceive that she was really revived and not only in appearance, and withal to refresh her, he commanded them that were in the house to set some food before her.  
56. And her parents were astonished, but he charged them that they should tell no man what was done.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Ministered] The true notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often used in the Scripture will be worth considering a while, for the right understanding of all places where 'tis used. And 1. it is sufficiently known to belong unto and to be frequently taken in general for any kind of service, or ministry. Such was that of disciples, who waited, attended on the Prophets, did their servile offices (see Mat. 3. h.) and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for such a disciple, Joh. 12. 26. compared with Luk. 6. 40. Mat. 10. 25. But omitting this ordinary notion, the best rise will be by considering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it refers to that one particular office of servants, that of waiting at feasts. Thus Lucian in his Cronosol. among the leges Convivales mentions this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the waiters do nothing out of favour, or partiality, to any: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that in feasts distribute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or portions, to each guest, as it follows there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to one a larger or better, to another a meaner or lesser piece, but equality in all. For this we find among those rites or customs of feasts, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributed the portions, first to the master of the feast, and then to the guests, each of them in order, either according to the direction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the orderer of the feast, or as they pleased themselves, when he did not direct, only according to that rule of equality, that they should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give one a great, another a very little portion. This we find in Lucian, both in his Cronosol. and Epist. Saturn. and speaking of unjust officers, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the division of a swine the servant gives his master half of it with the head, and to the rest a few bones. Agreeable to this custom of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving to every man his portion, is that of our Saviour, Luk. 12. 37. speaking of a master that entertains his servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall gird himself like a servant, and make them lie down, and passing from one to another shall distribute to every man his portion; a parallel to which we have in 
* Cro●osol.  Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a rich man entertains his servants, and ministers to them, he and his friends with him. This, as was even now intimated, belonged primarily to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the governor, or orderer of the feast, and thus we read of Christ, when he entertained the multitudes, he acted the part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he had given thanks he gave to his disciples, as the oeconomus to the waiters, and they to the multitudes, to every man single his portion. So that still the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to distribute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the oeconomus break, or divide them. So that that saying of Christ, Mat. 20. 28. and, in the same words almost, Mar. 10 45. may justly be understood of this custom, and this use of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The son of man came not that others might minister to him, or distribute favours, or show kindnesses to him, but he to distribute to them, and, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute that great gift among his disciples and all mankind, his life for the redemption of the world. Neither is this interpretation resisted or made less probable by that which went before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but it shall not be so among you, but he that will become great among you, let him be your minister, and he that will be first, let him be your servant; as if the words belonged only to the humility required by Christ of Christian Governors: for there be two things there spoken of by Christ, concerning the Heathen Rulers, (to which the Christian are opposed) one that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, use their servants, as Lords, and owners of them, as of a possession (as servants were reckoned by them among their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their wealth, or riches) and so reap fruit and profit by their labours, Which 
* Praef. in K●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Xenophon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be profited by them; the 2d that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exercise despotical power over them, To which two Christ here opposes these two other duties of a Christian governor in his Church; 1. that he shall be beneficial or profitable to those that are under him; 2ly. that he shall be humble toward them; and the first of these is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a minister, as the 2d by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a servant, and therefore Christ returns and speaks farther to that, The son of man came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ministered unto, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister, and what that is he farther expresses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to give his life, etc. From this festival custom set down in all the parts, Joh. 2. 9 (where there is beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or master of the feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divider of the meats and wine, and again the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 5. which distribute and carry it, being divided, to each guest) we may clearly fetch the office of the first Deacons in the Church, who were to distribute to the poor, as every one had need, under the Apostles, as the oeconomi, or chief dispensers, and to take off that toil from them, and so in like manner at the administration of the Eucharist to be ministerial to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop, or Praefect, and distribute that wine and bread which he had consecrated. See 
* p. 97.  Justin Martyr Apol. 2. But to the former of these, that of distributing to the poor, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministering, in Scripture peculiarly belongs, and so still makes good that notion which we now take it in. So Act. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to send some relief to be distributed to them that want, and Act. 12. 25. and 2 Cor. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the liberality of distribution to the saints. So 1 Pet. 4. 10. where speaking of hospitality, he bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispense, or distribute, that is, give, and again v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man exercise liberality to the poor; So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. the daily distribution to the poor widows, or, as the 16. Canon of the Council in Trullo interprets the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dispensing of necessaries at their tables, and therefore Zonaras on that Canon explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispensers of meat, (meaning, I suppose, under the chief oeconomus or steward) rather the distributers of it. Thus in 
* ●●agment. p. 558.  Julian, speaking of the Galilaeans, as he styles the Christians, you shall find, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their feasts of love and entertainments, and distribution at tables, by which, saith he, they alured many to their religion. So in Procopius' scholia on 1 Sam. 9 there is mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sure is ill rendered Apostolorum ministrantium of the Apostles that ministered, and should be rendered in the passive sense, administratione or liberalitate aliorum utentium, they that were ministered to, for so he adds out of S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you sent twice to my wants. I shall need to add no more to this, but only that what some did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distribute or dispense only as instruments or officers or ministers of others liberality, that also some did out of their own estates, and so here these women did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own goods. So, I suppose, One siphorus, 2 Tim. 1. 18. So Phoebe, Rom. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minister of the Church in Cenchrea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius) an entertainer, and succourer of many, and of Paul himself. It is a military word, of soldiers relieving and defending and rescuing one another, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a work of mercy. And he that exerciseth it, is called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (see Rom. 16. 2.) So in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who helped Aphobus to defraud me. And in Strabo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he maintained, defended a false opinion, and many the like. And this Phoebe thus called, and such as she, were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sisters or Christian women, that accompanied the Apostles in their travails, and provided for them, that they might preach, and not be put to earn their livings with their hands, 1 Cor. 9 5. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on Phil. 1. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Bring no fruit to perfection] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is best explained by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring forth fruits in the season, or perfect fruits. Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring forth perfectly. Josephus uses it of women that go their full time, that do not miscarry or bring forth abortives; and so it here belongs to that corn that prospers, and thrives, and comes on well, and continueth till harvest, and miscarries not by any defect in the soil, or other ill accident.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. The lake] That which is here truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so it was, the lake (and not the sea) of Genesareth, c. 5. 1.) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sea, Mat. 8. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the sea of Galilee, Mat. 4. 18. and Joh. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and c. 21. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sea of Tiberias. And all this not because it was a sea, but because of the ambiguity of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies the sea, so also any lake or confluence of waters, and is used for that great vessel in the Temple, 1 Kin. 7. 23. which being of such a largeness (30 cubits round, and 5 cubits high, and containing 2000 baths) was a kind of lake, and is there so called, a molten lake, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there used, and by us rendered sea, but would be more properly lake. And so likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Gospels would be better, according to the sense, rendered lake also, the lake of Galilee, and Tiberias. See Lyra on Gen. 1. 10.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. The deep] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should here signify the pit of hell, the place created for the devil and his angels, wheresoever it is situate, may be guessed by the nature of the word, which signifies bottomless, and from the use of it in some other places of the New Testament, as Revel. 9 1, 2. and 11. 7. and 17. 8. and 20. 1, 3. where there is mention of chains, as there is of tartarum, 2 Pet. 2. 4. And so also the context here inclines it, for the first request of the devil to Christ was, v. 28. I beseech thee torment me not, and in the other Gospel, Mat. 8. 29. Art thou come to torment me before my time? expressing the devils fear that by this coming of Christ he should presently be cast into his chains of hell (see Note on Mar. 5. b) and confined to those torments, which he thought belonged not to him till the day of judgement, and the next was in plain words, not to send him into hell, or the pit.    

CHAP. IX.  
1. THen he called his twelve disciples together, [and gave them power and authority over all devils,] and to cure diseases.  
Paraphrase 1. and to qualify them for their office, he gave them power to cast out devils out of those that were possessed with them.  
2. And he sent them to preach the Kingdom of God, and to heal the sick.  
3. And he said unto them, [Take nothing for your journey, neither staves] nor scrip, neither bread, neither money, neither have two coats a piece.  
Paraphrase 3. Make no provision for your journey, nor take with you so much as a staff to guard you by the way, see Mat. 10. e.  
4. And whatsoever house ye enter into, [there abide] and thence depart.  
Paraphrase 4. as long as you remain in that city. Mat. 10. 11.  
5. And whosoever will not receive you, when ye go out from that city, shake off the very dust from your feet [for a testimony against them.]  
Paraphrase 5. by that means to testify to them and others, that ye have been with them, and have not been received, but unworthily rejected by them, and accordingly to express to them, what is likely to befall them. Mat. 10. 14.  
6. And they departed and went through the towns preaching the Gospel, and healing every where.  
7. Now Herod the Tetrarch heard of all that was done by [him, and he was perplexed, because that it was said of some, that John was risen from the dead.]  
Paraphrase 7. Christ, and he did not know what to think, because some said, that it was John Baptist risen from the dead, who having been killed by him, he feared he would now work some eminent revenge on him for it,  
8. And of some, that Elias had note a appeared,] and of others, that one of the old Prophets was risen again.  
Paraphrase 8. some that Elias was come,  
9 And Herod said, John have I beheaded, but who is this of whom I hear such things? and he desired to see him.  
10. And the Apostles when they were returned, told him all that they had done, and he took them, and went aside privately into a desert place, [belonging to the city called Bethsaida.]  
Paraphrase 10. within the territory of Bethsaida.  
11. And the people when they knew it followed him: and he received them, and [spoke unto them of the kingdom of God] and healed them that had need of healing.  
Paraphrase 11. preached the Gospel to them,  
12. And when the day began to wear away, then came the twelve and said unto him, Send the multitude away, that they may go into the country and towns round about, and [
† betake themselves to their Inns  note b lodge] and get victuals, for we are here in a desert place.  
Paraphrase 12. refresh themselves  
13. But he said unto them, Give ye them to eat. And they said, We have no more than five loaves and two fishes, [except we should go and buy meat for all this people.]  
Paraphrase 13. and cannot give them entertainment, unless we should go and buy, and that must be a large proportion to feed all this people.  
14. For they were about five thousand men. And he said to his disciples, Make them sit down [by fifties in a company.]  
Paraphrase 14. See note on Mar. 6. e. and Mat. 8. g.  
15. And they did so, and made them all sit down.  
16. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and broke, and gave to the disciples [to set before the multitude.]  
Paraphrase 16. that they might distribute to the multitude a portion for every one. Mat. 14. 20.  
17. And they did eat, and were all filled, and there was taken up of fragments that remained to them twelve baskets.  
18. And it came to pass, as he was 
* praying by himself, his disciples care to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  alone praying, his disciples were with him, and he asked them saying, Whom say 
† or, men, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the people that I am?  
19 They answering said, John the Baptist, but some say, Elias, and others say, that one of the old Prophets is risen again.  
20. He said unto them, But whom say ye that I am? Peter answering said, [The Christ of God.]  
Paraphrase 20. The Messias.  
21. But he straightly charged them, and commanded them to tell no man that thing.]  
Paraphrase 21. See note on Mat. 8. b.  
22. Saying [The Son of man must suffer many things, and be rejected of the Elders and chief Priests and Scribes,] and be slain, and be raised the third day.  
Paraphrase 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things, and be rejected by the great Sanhedrim.  
23. And he said unto them all, If any man will come after me, let him deny himself, and take up his cross daily and follow me.  
Paraphrase 23. Mat. 10. 38.  
24. For whosoever will save his life shall lose it, but whosoever will lose his life for my sake, the same shall save it.  
Paraphrase 24. Mat. 10. 39 Mar. 8. 35.  
25. For what is a man advantaged if he [gain the whole world, and lose himself, or be cast away?]  
Paraphrase 25. gain all the wealth of the world, and lose his soul, or life? See Mat. 16. m.  
26. For whosoever shall be ashamed of me, and of my words, of him shall the son of man be ashamed [when he shall come in his own glory, and in his Fathers, and of the holy Angels.]  
Paraphrase 26. when he comes so illustriously to punish his crucifiers (or at last judge the world) See note on Mat. 16. o.  
27. But I tell you of a truth, There be some standing here which shall not taste of death till they see the kingdom of God.]  
Paraphrase 27. Which is not now so far off, but that some here present shall live to see it.  
28. And it came to pass [about an eight day's] after these sayings, he took Peter and John and James, and went up into a mountain to pray.  
Paraphrase 28. Six complete days, but eight, reckoning the first and last. Mat. 12. m.  
29. And as he prayed, the 
* appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fashion of his countenance was altered, and his raiment was ●white and glistering.]  
Paraphrase 29. Like the whiteness of a flash of lightning.  
30. And behold, there talked with him two men, which were Moses and Elias,  
31. Who appeared in glory, and spoke of his note c 
† departure,  decease, which he should accomplish at Jerusalem.]  
Paraphrase 31. Which appearing, as Angels are wont, in a glorious condition, spoke of his going out of this world (see note on Joh. 13. a. and 2 Pet. 1. f.) as of Moses out of Egypt to a Canaan, by this means delivering his faithful people, but withal destroying them that believed not, Judas 5. Of all which, and the several branches and consequents of it Jerusalem was shortly to be the scene, and first of his crucifixion there.  
32. But Peter and they that were with him were heavy with sleep, and when they were awake they saw his glory, and the two men which stood with him.  
33. And it came to pass, as they departed from him,] Peter said unto Jesus, Master, it is good for us to be here, and let us make three Tabernacles, one for thee, and one for Moses, and one for Elias, not knowing what he said.  
Paraphrase 33. And as Moses and Elias were parting from Christ, Mat. 17. 4.  
34. While he thus spoke, there came a cloud, and overshadowed them, [and they feared, as they entered into the cloud.]  
Paraphrase 34. and they were amazed with fear, as the cloud came so near to them.  
35. And there came a voice out of the cloud saying, This is my beloved Son, hear him.  
36. 
† And as the voice was, or, was heard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  And when the voice was past, [Jesus was found alone: and they kept it close, and told no man in those days any of those things which they had seen.]  
Paraphrase 36. Moses and Elias were departed from Jesus. And Christ commanded them to tell no man what they saw, till after his rising from the dead, Mat. 17. 9 and they obeyed his command and did accordingly.  
37. And it came to pass, that on the next day, when they were come down from the hill, much people met him.  
Paraphrase 37. Mat. 17. 15.  
38. And behold, a man of the company cried out, saying, Master, I beseech thee, look upon my Son, for he is my only child.  
39 And lo [a spirit taketh him, and he suddenly cryeth out, and 
* shakes, tumultuates, boyles within him with foaming, and hardly, or w●th difficulty departeth from him, bruising him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it teareth him that he foameth again, and bruising him hardly departeth from him.]  
Paraphrase 39 a sore affection seizeth upon him at certain times of the moon, and makes him cry out, and it causeth such a boiling and agitation within (see note on Mar. 9 c.) that he foams at mouth, and it never departeth from him without great pain and agony: this coming to himself again (though when it first takes him, it makes him senseless, Mar. 9 25. able neither to speak nor hear) is joined with an horrible torment, and many grievous bruises remain afterward. See note on Mar. 17. c.  
40. And I besought thy disciples to cast him out, and they could not.]  
Paraphrase 40. And I earnestly entreated thy disciples, that went about doing miracles, v. 6. to cure him of this Epilepsy, and they were not able.  
41. And Jesus answering said, O faithless and perverse generation, how long shall I be with you and suffer you?] Bring thy son hither.  
Paraphrase 41. And Jesus said to his disciples, What an act of perverse infidelity, not of weakness, is this in you? will my presence so long, and the power given you by me, v. 1. work no better effects upon you? you will make yourselves unworthy of such favours by your not making use of them, see Mat. 17. 21. and Mar. 9 28. Having thus reprehended his disciples, he said to the man,  
42. And as he was yet a coming [the devil threw him down and tore him: and Jesus rebuked the unclean spirit, and healed the child] and delivered him again to his father.  
Paraphrase 42. he fell into a fit of that disease, which by the power of the devil was brought upon him, and fell down, and after his manner it made an horrible agitation or tumult within him, and Jesus cast out the devil, and freed the man from the disease,  
43. And they were all amazed at the mighty power of God, but while they wondered every one at all things which Jesus did, he said unto his disciples,  
44. Let these sayings sink down into your ears, for the son of man shall be delivered into the hands of men.  
Paraphrase 44. Mark what I say unto you, It is this, I shall shortly be put to death by the Jews and Romans, and shall suddenly rise again, Mat. 17. 23, 24.  
45. But they understood not [this saying, and it was hid from them, that they perceived it not, and they feared to ask him that saying.]  
Paraphrase 45. what he meant by those words, & though they thought much upon it, yet could not they imagine what it meant, and yet they durst not ask him the meaning.  
46. Then there arose a reasoning among them, which of them should be greatest.]  
Paraphrase 46. But by occasion of them, thinking Christ's kingdom should shortly begin, they fell into a dispute among themselves, who of them should have the highest dignity at this revelation of Christ's kingdom.  
47. And Jesus perceiving the thought of their heart, took a child, and set him by him,]  
Paraphrase 47. And Christ either being asked by some of them, Mat. 18. 1. or else of his own accord, discerning by his divine knowledge the debate they were engaged in (though now they were ashamed that he should know it, Mar. 9 33, 34.) and being willing to cure this vain ambition in them, took a little child, and set him in the next place to himself,  
48. And saith unto them, Whosoever shall receive this child in my name, receiveth me, and whosoever shall receive me, receiveth him that sent me, for he that is least among you all, the same shall be great.]  
Paraphrase 48. And said unto them, The dignity that from me or in any kingdom accueth unto any, belongs to such as these, the humblest and meekest, The dignity which from my Father is communicated to me, and from me to others, is the portion of the meekest. See Mat. 18. 4.  
49. And John answered and said, Master, we saw one casting out devils in thy name, and we forbade him, because he followeth not with us.  
50. And Jesus said unto him, Forbid him not, [for he that he is not against us, is for us.]  
Paraphrase 50. for though he keep not company with us, yet if he do it in my name, he is one that believes in me, and not to be forbidden. See Mar. 9 39 and Mat. 12. 30.  
51. And it came to pass [when the time was come that he should be note d received up, he steadfastly set his face to go to Jerusalem.]  
Paraphrase 51. when the time was come (see Acts 2. a.) when he was to be crucified, not being terrified with that danger, he resolved firmly to go up to Jerusalem.  
52. And sent [messengers before his face,] and they went and entered into a village of the Samaritans to make ready for him.  
Paraphrase 52. some of his disciples before, as harbingers (which was part of the disciples office.)  
53. And they did not receive him, because his face was as though he would go to Jerusalem.]  
Paraphrase 53. And the Samaritans would not give him reception, because he appeared to them to be a going to Jerusalem, and they never do so, but worship in mount Gerizim, Joh. 4. 20. and so separate from all those that think Jerusalem the only place of worship.  
54. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven and consume them, even as Elias did?  
55. But he turned and rebuked them, and said, [Ye know not what manner note e spirit ye are of.]  
Paraphrase 55. The Christians spirit, the oeconomy, or course prescribed them, differs much from that of a Prophet in the Old Testament, moved by zeal against the enemies of God: The course which you must take with such is that of sweetness and perswasivenesse, and this proposal of yours is very contrary to that.  
56. For the son of man is not come to destroy men's lives, but to save them. And they went to another village.]  
Paraphrase 56. For I came not to kill any, but to preserve and rescue from death, and from all that is ill: And all the revenge that Christ thought fit to act upon them was to leave them, and go to another village.  
57 And it came to pass, that as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.  
58. And Jesus said unto him, [The Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head.]  
Paraphrase 58. you had best to consider what you do, for doing so will be far from advancing any temporal interest of yours, Mat. 8. 20.  
59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.]  
Paraphrase 59 And there was another 〈◊〉 of his, who had already undertaken his service, and attended on him, Mat. 18. 21. who came unto him, and said, Sir, before I betake myself wholly to attendance on thee, spare me so long, till I have buried my father, either now newly dead (of which the news is now come to me) or very old, whom I would attend while he lives, and give him that civility of burial, and then come and follow thee. (Theophylact.)  
60. Jesus said unto him, Let the dead bury their dead, but go thou, and preach the kingdom of God.]  
Paraphrase 60. But Jesus replied unto him, The Nazarite, Num. 6. 7. being consecrated to God, was not to pollute himself with his dead father, but leave that work of burying him to others, and so the Priest also; and therefore thou that hast, by the tender of thine attendance, consecrated thyself to me, must refer that office of burying thy father to others that have not undertaken that attendance, and set presently about thy task of preaching the Gospel. See note on Mat. 8. 22.  
61. And another also said, Lord, I will follow thee, but let me first go bid them farewell that are at home at my house.  
62. And Jesus said unto him, [No man having put his hand to the plough, and looking back, is fit for the kingdom of God.]  
Paraphrase 62. He that holds the plough must follow it close, and not make errands home, or betake himself to any other business, till his days work be done; if he do, he will not be fit for that employment: So thou if thou wilt undertake my service, must not 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Titus Bostrensis p. 792.  defer or procrastinate, but presently set to it, without any delay, and then follow it with the same diligence: and if thou art not thus ready to set out with me, if thou either pretendest, or really hast such kindness to thy former course and what thou hast left at home, as to take thee off one day from my service, thou art not worthy of the dignity and advantages of a Christian life, art no competent judge of them, nor consequently fit for a disciple of mine.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Appeared] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared seems here to be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was come. So 'tis evidently in 2 Mac. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not how ye came into my womb. So the Scholiast of Theocritus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appearing signifies coming. So Plato in the beginning of his Protagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, whence comest thou Socrates? So chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. 73. in Matt.  thou canst not come to the city which is above.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Lodge] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies among Mariner's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come back and retire from the sea to the haven, and from thence 'tis applied to travellers, that betake themselves to their inn, which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the man and the beast there laid down his lading, and so 'tis generally to refresh one's self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus out of Hesychius.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Decease] That Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies his death, and going out of this world, will be acknowledged 1. by the use of a parallel phrase to this sense, Joh. 13. 1. where his death is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing out of this world, typified there by the Pasch in the beginning of the verse, and that we know was instituted as a commemoration of the Exodus, or going out of Egypt, 2ly. by S. Peter's using it of himself 2 Pet. 1. 15. to signify his departure, before expressed by the laying down his tabernacle, v. 13. But that it is here also, in a more solemn sense, of somewhat a greater latitude, may appear by this, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ is here said to be the subject of the discourse betwixt Elias and Moses, and Christ, upon mount Tabor. And what the matter of that discourse was, hath been set down at large, from sufficient evidences, Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord, Malac. 4. 5. before which Elias was first to come. Which being there sufficiently manifest, and explained to denote the approaching destruction of the obstinate, unbelieving Jews may farther be cleared by another place, wherein 'tis mentioned what the subject of this discourse was, that of S. Peter, that was present at this vision, 2 Pet. 1. 16. where he affirms, that at his being on the mount Tabor with Christ, he had a revelation concerning (that which was the matter of that whole Epistle of his) the power and coming of Jesus Christ (which what it signifies in divers places of the New Testament, viz. a middle second coming of Christ upon the Jews, hath been shown at large, Note on Mat. 24. b.) And so again, 1 Pet. 5. 1. when he saith he was a witness of Christ's sufferings, and a partaker of the glory which should be revealed, that latter seems to refer to his presence at the transfiguration, where this glory that was to follow Christ's sufferings was represented to him and two other disciples. To which purpose 'tis also observable in what sense we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 11. 22. and in the title of the second book of Moses, to denote the departure of the Israelites out of Egypt to Canaan. And accordingly in S. Judes' Epistle (which is but the Epitome of, and parallel to that 2d, of S. Peter) where S. Peter saith, 2 Pet. 1. 15, 16. I will endeavour to put you in mind of these things, that is, of this power and coming of our Lord which he had made known to them, he hath these words v. 5. I would put you in mind, that the Lord having delivered the people of Israel out of the land of Egypt, destroyed those that did not believe. Which referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Moses' bringing the Israelites out of Egypt, supposes that to be an image or resemblance of that coming of Christ, that is, of what Christ should now do within a while, viz. that being gone out of the world, and by that means of his death having brought his people out of their captivity, he should not only overwhelm his enemies the Jews, like Pharaoh and the Egyptians, but withal destroy the wicked, impure, Gnostick Christians, like the disobedient Israelites in the wilderness. And that this (as it may properly be contained under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so) was the thing that Saint Luke meant here by it, may probably appear 1. by the agreeableness of it, and by the Evangelists referring it (it came to pass, saith he, after these words about 8 days, that Jesus took Peter and John, etc. v. 28.) to the discourse immediately precedent (for the expressing of which, as by an Emblem, the transfiguration seems to have been designed) which is all to that purpose of preserving the believers that take up Christ's cross, and destroying all such, who (as the Gnostics afterward, and those that were corrupted by them) should be most careful to preserve their lives; 2ly. by the mention of Jerusalem, where all this was to be fulfilled, first Christ to die there, than all these glorious works of God to be shown upon that people, in destroying the unbelievers, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disobedient provokers, Heb. 3. 12, 16, 18. among them, and preserving the sincere, pure, persevering, faithful Christians in the midst of that destruction. These arguments do not pretend to demonstrate, but have been added ex abundanti to that one ground laid Mat. 17. (Note a.) only as probabilities concurring with that which is there evidenced. To this may be added an observation of 
* To. 4. p. 441. l. 27.  S. Chrysostom's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our Lord Jesus Christ calls his coming in the fleshby this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or going out, citing Mat. 13. 3. of the Sour going out, and john 16. 28. of his having come out from the father; and the same 
* li. 35.  again, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ fitly calls his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Which observation, if it have any force in it, then may this other middle coming of Christ to the destruction of the Jews, so often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord, and of Christ, be as fitly here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the going away, or departure from this earth, but his coming in power and vengeance from heaven a consequent of his Ascension thither. On 
* Tom. 8. p. 560.  this place of S. chrysostom the learned Andrew Downes observes, that the Hebrews express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office, by going in and going out. Which if it be appliable to the latter of them, taken alone, (as it is both here and in that place of S. chrysostom) then 'tis a farther account of the propriety of this sense which I have affixed to it, this coming of Christ to the destruction of his crucifiers, being an eminent act of administration of his regal office (and thence oft called the kingdom of God) in the executing judgement on such traitorous opposers of his kingdom.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 51. Received up] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to Christ may possibly belong to his assumption up to heaven out of this world, which then might be said to draw near: but 'tis somewhat more probable that it should signify his Crucifixion which was to be at Jerusalem, toward which place he is here said to go, because his time was come. And to this the expression agrees, which is used by Christ, Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if I be lifted up, which the text saith was a testification of the kind of his death that is, of his crucifixion: and indeed the Syriack word for the Cross, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up (noting the tignum or palus which was in sublime erectus) to be crucified, in the Syriack expression will be to be exalted or lifted up.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 55. Spirit] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament, 1. sometimes (with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy, and sometimes without it) for the eternal Spirit of God, the holy Ghost, the third person in the sacred Trinity, Mat. 28. 19 into which we are baptised. And from thence 2dly. for the graces and gifts of that Spirit, whether those that are of use to all sor●s of men, as the Spirit of supplication, Zach. 12. 10. that is, zealous ardent prayer, and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 18. in, or with, the Spirit, and jude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or with, the holy Spirit, praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency. So Eph. 5. 19 being filled with the Spirit (in opposition to being drunk with wine) is expressed by speaking in Psalms and hymns, and spiritual songs, in, or with, the heart, zealously and cordially, Or whether those which belong not to all, but only to those which are thus to be qualified for any office, whether Regal, or Prophetic, or Evangelical. So the Spirit of prophecy Act. 2. 18. and the double portion of Elias' Spirit, that is, the right (as of primogeniture) of succeeding him in his prophetic office. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits, that is, of those gifts of tongues etc. that were given the Apostles for the planting of the Gospel. So v. 2. he that speaks with tongues, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaks in an hidden, unintelligible manner by that gift of tongues (see v. 19 and 23.) for no man hears, that is, understands him, and in the same sense v. 14. my Spirit, that is, my gift of tongues prayeth, I make use of that gift, which no body but myself understands, etc. 3ly. 'Tis taken for an Angel, whether good or bad; good, Revel. 1. 4. bad, Mar. 1. 23. 5. 2. and unclean, that is, diabolical, or evil spirit, as appeareth v. 9 From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. 1. is taken in the latitude both for those that are acted with an evil, and which are inspired with a good Spirit, the Spirit of God, which is looked on as a fountain of all supernatural revelations, 1 Cor. 2. 12. and opposed there to the spirit of the world, that which the world knows or can reveal to us, (see Note on Rom. 9 a.) To this, I suppose, must be reduced another notion not far distant, wherein the word Spirits signifies teachers, pretenders to inspiration from God, whether truly or falsely, so 1 joh. 4. 1. Believe not every spirit, but try the spirits, whether they be of God, Give not heed to every teacher, but examine all such pretenders, whether they be truly of God, or no; for, as it follows, many false prophets have gone out into the world, where those false prophets are one sect of those spirits which must be examined. So v. 2. by this ye know the spirit of God, that is, a truly inspired teacher sent by God, Every spirit which confesses Jesus Christ which is come in the flesh, is from God, And v. 3. Every spirit which confesseth not, etc. (the spirit again is the teacher, for to him only it belongeth to confess or not confess.) And this is that of Antichrist (the Antichristian teachers) which cometh and now is in the world, which cannot be affirmed again but of a person; Which is yet more manifest v. 5. They are from the world (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine) therefore they speak from the world, and the world heareth them, You are from God, he that knoweth God heareth you; Where the spirits before, are now described as teachers, worldly or divine, and again expressed in the end of ver. 6. by the Spirit of truth, and the spirit of error, either orthodox, or erroneous, seducing teachers, the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors, 2 joh. 7. and those with the same character affixed to them that belonged to the spirits which were not of God, 1 joh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. 1. of persons also, though the doctrines of devils that are joined with them, would incline to interpret them of doctrines taught by such. 4ly. 'Tis taken sometimes for an apparition, the shape or seeming of a body, without any real corporeity in it. So Luk. 24. 37, 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they thought they saw a spirit, for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasm is used. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5 lie. It is taken for the spirit of man, the supreme diviner faculty, opposed to the body of flesh, Gal. 5. 17. 1 Thess. 5, 23. and set higher than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul, common to man with other sensitive creatures. So 1 Cor. 2. 11. the spirit of a man that is in him, to which it belongeth to search to the secrets and bottom of him. So 1 Pet. 3 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (of the meaning of which place see Note on 1 Pet. 3. f.) So joh. 6. 63. the spirit that enliveneth is the soul that animates the body (as Jam. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 26.) And from thence in the end of that verse (where he saith that the words which he spoke unto them were spirit and life) the meaning must be, that Christ spoke not of a carnal, gross, but an immaterial, spiritual eating, that is, receiving and laying up his doctrine in their hearts and souls, and amending their lives by it, (which is also the true, durable, profitable eating, far beyond the corporeal, external, as Christ and his doctrine are the true Manna v. 55.) so joh. 4. 23. the true worshippers shall worship the Father in spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, the service and worship of God now under the Gospel, shall not consist in the external legal performances, but extend to the heart and soul, those duties of real purity and piety, which were typified by those legal shadows; So when the Spirit signifies the Gospel▪ as that is opposed to the Law under the title of the flesh, Gal. 3. 3. and in many other places, this is taken by Analogy from that acception of the spirit for the soul, as that is the principle of life, and that an inward principle. These are the more obvious acceptions of the word, which belong to most of the places where the word is used, and in most of them the Context will readily determine to which. In some few other places it is used in a different sense, and notes 6tly. a way of dispensation or oeconomy, a disposition or course of things, as when the Law is called the spirit of bondage, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 8. 15. that is, the way of dealing with men as with servants (as it was with the Jews) and on the other side the spirit of Adoption, the more ingenuous way of dealing, as with sons, now under the Gospel. And so here, when they would, as Elias had done, have called for fire on the Samaritans, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ tells them they know not of what spirit they are, that is, they considered not under what dispensation they were, Christ came to save, etc. the course or way of proceedings which the Gospel brought in, or was meant to teach men, was very distant from that which had been observable in Elias under the Old Testament, and consequently they must not do as Elias had done. Christ came to infuse and teach by his example and sermons an higher charity (even to enemies and rejecters of Christ himself) then was thought necessary before. They that rejected, and scoffed at a Prophet then, the Prophet had commission to destroy them, and accordingly without farther admonitions calls for fire from heaven to devour them presently: But they that refuse and crucify Christ, are by him prayed for, and are by his command yet farther to be preached to, and, if possible, brought to repentance; and according to this example, so are all Christians to conform themselves, and if they do, then are they said to be of Christ's, and not of Elias' kind of spirit, of the Evangelical dispensation or oeconomy. So 1 Pet. 4. 14. If ye be reproached for the name of Christ, etc. the Spirit of God, that is, the same way of oeconomy which was used toward Christ incarnate, resteth on you, is used among you; 7thly, It signifies affection, temper, disposition of any (which is a sense lightly varied from the former) so Luk. 1. 17. the spirit of Elias is that temper, affection, zeal that was observable in Elias. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Joh. 3. 24. By this we know that God abideth in us▪ by the spirit that he hath given us, that is, by our having the same temper, the same affection, which is so observable in God, that is, that of charity to our brethren, v. 23. That this is the meaning appears by comparing it with ch. 4. 12, 13. If we love one another, God abideth in us, etc. by this we know that we abide in him, and he in us, because he hath given us of his spirit. So Rom. 8. 9 Ye are not in the flesh, but in the spirit, that is, (in the former notion of the spirit for that inward purity and obedience required under the Gospel) ye must live pure, spiritual lives (without which there is no pleasing God v. 8.) if so be the spirit of God dwelleth in you, that is, if the sacred Evangelical temper of which we have the precepts and pattern in Christ, continue among you, But if any man have not the Spirit of Christ, that is, if that temper so observable in Christ be not at all discernible in you, ye are none of his, ye cannot pretend to be Christians, or expect to enjoy the privileges of such, and v. 11. If the spirit of him that raised up Jesus dwell in you, that is, if that divine Godlike temper be constantly in you, he that raised up Jesus from the dead, that is, God, will also quicken your mortal bodies, give even these mortal bodies of yours a joyful resurrection, by his spirit dwelling in you, that is, by the power of that same Spirit that raised Christ, if ye be now animated and quickened by that, if that divine temper of his continue in you. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So v. 14. being led by the Spirit is living according to the pattern set before us by Christ. And so the spirit of fear, and of power, and love, etc. 2 Tim. 1. 7. are those affections of fear on one side cowardice and timidity, and of courage and constancy and adherence to Christ (such as was exemplified to us in Christ, in declaring and asserting his Father's will) on the otherside. In the Old Testament 'tis farther used, sometimes for skill and abilities, Exod. 28. 3. the Spirit of wisdom to make Aaron garments, and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdom, and in understanding, and in knowledge, and in all manner of workmanship. Sometimes for zeal, as 1 Sam. 11. 6. where the Spirit of God came upon Saul, and his anger was kindled greatly. Sometimes for a Commission to an office, or employment, as judg. 3. 10. the Spirit of God came upon Othniel, that is, he received mission from God, and he judged Israel. So upon Gedeon, ch. 6. 34. and on jeptha, ch. 11. 29 and on Samson, ch. 13. 25. but this still joined with extraordinary abilities for the discharge of the office, and with particular incitations to some extraordinary things, which might testify to men this their Commission from God, or to themselves, that they are thus designed and qualified for it. As appears by Samson c. 14. 6. where the Spirit of the Lord coming mightily upon him, denotes the strength which God gave him to kill the Lion, and that an essay of what he should be able to do to the Philistines v. 19 Thus Num. 11. 17. when God takes of the spirit which is upon Moses, and puts it upon the Seventy, 'tis apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people, together with abilities to discharge it (see Deut. 34. 9) which is there communicated by God to the Seventy, as it follows, and they shall bear the burden of the people with thee, that is, take part of the burden of ruling them. So v. 25. The Lord took of the Spirit that was upon him, and gave it unto the Seventy, and when the Spirit rested upon them they prophesied, etc. that is, some gifts extraordinary attended this commission, partly to signify that they were thus set apart and endowed with authority by God, and partly to fit them for the discharge of their office conferred on them. So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them, to which were joined also those gifts of the Spirit, and they prophesied also, and so ver. 29. Would God all the Lords people were prophets, and that the Lord would put his Spirit upon them, that is, communicate that power to them which he had given to Moses, and qualify them with extraordinary gifts accordingly. So at the making of Saul King, the Spirit of the Lord shall come upon thee, 1 Sam. 10. 6. some extraordinary change wrought on him, by which his commission was evidenced to himself and others, and so ver. 10. And proportionably in the New Testament, Christ's Prophetic commission was thus conferred on him, The Spirit of God descending like a dove, and lighting, or resting, on him, and (above what had before been done to any) a voice from heaven proclaiming this Commission to be given to him from his Father, and this from Isa. 61. 1. is called the Spirit of the Lord being upon him, and that explained by his being anointed to preach, Luk. 4. 18. and by the Spirit of wisdom, etc. Isa. 11. 2, 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him, and is called his being anointed with the holy Ghost and with power. And so of his Apostles Act. 2 4 their being filled with the holy Ghost, is their being endowed with commission from heaven for that sacred function, and accordingly they spoke with tongues (as the Seventy and Saul, after the Spirits coming on them, prophesied) as the Spirit gave them utterance, and this as the completion of that promise of Christ that they should be endued with power from on high, Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them. And so ever after, the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost. Other uses there are of the word Spirit, which will be discernible by the Context, and be reducible to one or more of these, but are too long to be more particularly set down here.    

CHAP. X.  
1. AFter these things the Lord [appointed other 
* the ancient Greek and Latin MS. read ●. LXXII. seventy two, and so v. 17  seventy also, and sent them two and two before his face, into every city and place, whither he himself would come.]  
Paraphrase 1. beside the twelve Apostles, chose seventy others to be to him as disciples were wont to be to Prophets, that is, to go on his errands, as he should appoint them, which they did by turns, two at once, as harbingers proclaiming his approach in every city, whither he meant to come.  
2. Therefore said be unto them, [The harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.]  
Paraphrase 2. The province is large, and there be many that are ready to receive the Gospel, when it shall be preached to them, It is needful therefore to pray to God to incline men's hearts to undertake this office of going and revealing it to them, for as yet there are very few for so great a task.  
3. Go your ways, [behold, I send you forth as lambs among wolves.]  
Paraphrase 3. But when ye go, ye must expect to meet with dangers, and ill receptions.  
4. Carry neither purse, nor scrip, nor shoes, and salute no man by the way.]  
Paraphrase 4. Yet let not that deter you, or put you upon making provisions beforehand for your journey, And as you go, spend no time in civilities with any, Intent and mind that one business you go about.  
5. And into whatsoever house ye enter, first say, Peace be to this house.  
6. And if [the son of peace be there] your peace shall rest upon it; if not, it shall turn to you again.  
Paraphrase 6. any to whom peace properly belongs, any pious person, called by an Hebraism the son of peace, (as the wicked Apostate traitor is the son of perdition, Joh. 17. 12.) any pliable person, capable of the blessing of the Gospel dwell there,  
7. And in the same house remain eating and drinking such things as they give, for the labourer is worthy of his hire. [Go not from house to house.]  
Paraphrase 7. Remove not out of one house to go to another in the same city.  
8. And into whatsoever city ye enter, and they receive you, [eat such things as are set before you.]  
Paraphrase 8. receive without any scruple the entertainment which they offer you.  
9 And heal the sick that are therein, and say unto them, [The kingdom of God is come nigh 
† upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto you.]  
Paraphrase 9 See Mat. 3. note c.  
10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,  
11. Even the very dust of your city which cleaveth on us we do wipe off [against you: 
* furthermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  notwithstanding be ye sure of this, that the kingdom of God is come nigh 
† upon 〈◊〉  unto you.]  
Paraphrase 11. as a testimony of your obstinacy, and usage of us, (Mat. 10. 14. and Luke 9 5.) and as a token to assure you that your destruction is very near falling on you.  
12. But I say unto you, that it shall be more tolerable [in that day] for Sodom then for that city.  
Paraphrase 12. when that judgement comes. v. 14.  
13. Woe unto thee, Chorazin, woe unto thee, Bethsaida; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repent, sitting in sackcloth and ashes.]  
Paraphrase 13. Woe unto you, ye cities of Jewry, among whom so many miracles have been shown to work faith in you, and so to bring you to repentance, and all in vain: Had the like been done in heathen cities near you, they in all likelihood would have been wrought on by them.  
14. But it shall be more tolerable for Tyre and Sidon at the judgement then for you.]  
Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable than yours.  
15. And thou Capernaum which art exalted to heaven, shalt be thrust down to 
* Hades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  [hell.]  
Paraphrase 15. destruction and desolation. See Mat. 11. 23.  
16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.]  
Paraphrase 16. The not harkening to your preaching, the despising of these warnings of yours is the despising of me that have sent you, and so of God that sent me, and hath destined this only means to avert his judgements from the world, and shall accordingly bring all vengeance upon the Jews on their refusal.  
17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.]  
Paraphrase 17. And when the seventy returned, they came to Christ and told him with great joy, that although it was not part of their commission, v. 9 yet they having used his name (as afterward, Acts 19 13.) against devils, it thrived with them, the devils were subject to do what they bid them.  
18. And he said unto them, I beheld Satan as lightning fall from heaved.]  
Paraphrase 18. And he said to them; Wonder not at that, for it is determined that within a while the Prince of devils shall be dethroned, and fall from his great unlimited power in the world, as lightning when it flasheth and vanisheth doth, that is, come to nothing, never recollect again.  
19 Behold I give unto you power to tread on Serpents and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.]  
Paraphrase 19 I bestow upon you a power to cast out devils, and to be above any harm that any the most noxious creature, which the devil may use as his instrument, can do unto you.  
20. Notwithstanding in this rejoice not, that the spirits are subject unto you, but rather rejoice, because [your names are written in heaven.]  
Paraphrase 20. you are children and heirs of God, set in that right way, in which as many of you as shall continue shall inherit eternal life. See note on Phil. 4. a. and Rev. 3. b.  
21. In that hour Jesus rejoiced in spirit and said, I thank thee O Father, 
Mat. TWO, 25.  Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, [even so Father, for so it seemed good in thy sight.]  
Paraphrase 21. this is an act of thine infinite wisdom, and mercy, and condescension to the weakness of men, mixed with all justice toward the proud contemners.  
22. All things are delivered to me of my Father,] and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him.  
Paraphrase 22. I come not in mine own, but my Father's name, all my power is delivered to me by him, and so my doctrine also,  
23. And he turned him unto his disciples and said privately, [Blessed are the eyes which see the things that ye see.]  
Paraphrase 23. It is an incomparable fe●●ty you are now partakers of. Mat. 13. 17.  
24. For I tell you that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.  
25. And behold, [a certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life?  
26. And he said unto him, what is written in the Law? How readest thou?]  
Paraphrase 25, 26. a student of the Law, came to try what his judgement was about the Law, or rule of life, and asked him what was necessary to be observed to the attaining that eternal life which Christ promised: And he answered him, The very same which in the Law of Moses is set down as the main substantial part of the Law, which he therefore bid him recite unto him.  
27. And he answering said,] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself.  
Paraphrase 27. And he recited out of Deut. 6. 5. the known summary of the Law,  
28. And he said unto him, Thou hast answered well, [this do and thou shalt live.]  
Paraphrase 28. the due performance of this is all that I now require of thee to salvation.  
29. But he willing to justify himself said unto Jesus, And who is my neighbour?]  
Paraphrase 29. But he willing to set out his own perfections, and being confident of his having performed the first part, the duties toward God, by the exact observance of the ceremonies of the Law, made no question concerning that, but for the second, the love of the neighbour, he proposed that other question, Who are contained under that title of neighbour?  
30. And Jesus answering said,] A certain man went down from Jerusalem to Jericho, and fell among thiefs, which stripped him of his raiment and wounded him, and departed, leaving him half dead.  
Paraphrase 30. This question Jesus thought best to answer by a parable, saying,  
31. And note a 
* Or, upon occasion.  by chance there came down a certain Priest that way, and when he saw him he passed by on the other side.]  
Paraphrase 31. And a certain Priest without any knowledge of what had happened, at the same time went that way, and saw him, and would take no pity on him.  
32. And likewise a Levite, [when he was at the place, came and looked on him, and passed by on the other side.]  
Paraphrase 32. coming thither in his passage, stayed so long as to see what condition he was in, and having done left him without any compassion.  
33. But a certain Samaritan, as he journied, came where he was, and when] he saw him, he had compassion on him,  
Paraphrase 33. But though the Priest and the Levite, which were his countrymen, or fellow-Jewes, were not so compassionate, yet a Samaritan, which was not so, being of an Assyrian extraction, (see Joh. 4. 20.) and one whose religion separated him from the Jews (Joh. 4. 9 and Lu. 9 53.) was not so hardhearted, but assoon as.  
34. And went to him, and [bound up his wounds, pouring in oil and wine,] and set him on his own beast, and brought him to an Inn, and took care of him.  
Paraphrase 34. washed his wounds, applied healing things to them, and then bound them up cleanly, as surgeons are wont,  
35. And on the morrow when he departed, 
See note on Mat. 9 i.  he [took out] two pence, and gave them to the host, and said unto him, Take care of him, and whatsoever thou spendest more, when I come again, I will repay thee.  
36. Which now of these three thinkest thou was neighbour unto him that fell among thiefs?  
37. And he said, He that showed mercy on him. Then said Jesus unto him, [Go and do thou likewise.]  
Paraphrase 37. Take that for an answer to thy question, Who is thy neighbour, v. 29. For every person that is in want of thy relief, although he be to thee as a Jew to a Samaritan, upon terms of absolute separation and hostility toward thee, must be looked on by thee as the object of thy compassion and mercy, and of any charity of thine of which he is capable, Mat. 5. 43, 44.  
38. Now it came to pass as they went, that he entered into a certain village, and a certain woman named Martha received him into her house.  
39 And she had a sister called Mary, which also [sat at Jesus feet, and heard his word.]  
Paraphrase 39 behaved herself as a disciple, never parted from him but attended diligently to all that was delivered by him.  
40. But Martha was [cumbered about much serving and came unto him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she note b help me.]  
Paraphrase 40. wholly taken up about making provision for (and distributing to) the guests, (see note on c. 8. a.) and she came to Christ, and desired him to bid her sister Mary to join with her to make provision for the company, which was too much for her to do alone.  
41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things,]  
Paraphrase 41. thou takest a great deal of unnecessary, though not culpable pains (as in all worldly business there is a great deal more solicitude than is necessary,)  
42. But one thing is needful, and Mary hath chosen 
* 〈◊〉 the good ●portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  that good part, which shall not be taken from her.]  
Paraphrase 42. But the one only thing which is absolutely necessary, the hearing my word in order to the keeping it, the receving advantage by my coming to thy house, is much a more acceptable thing to me, than the entertaining me with so much diligence, and the advantage of this will continue to Mary to all eternity,  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. By chance] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally concurrence, when two things fall out together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not with any respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunae, but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sum, the word signifying being and no more.) So places that lie together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then the rendering will be most exactly thus, And the same time it fell out that a certain priest came down that way; according to * Calcidius' definition of fortune, that it is concursus simul cadentium causarum duum, originem ex proposito trahentium, ex quo concursu provenit aliquid praeter spē cum admiratione, a concurrence of two causes falling together, having their beginning from counsel, from which concurrence something proceeds besides hope with admiration. But in Hypocrates it is used frequently to signify any occasion of doing any thing, l. de Med. vet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for pleasure, or for any other occasion, or concurrent thing, that being at the same time is the occasion of any thing. And then it may be rendered upon occasion, that is, having some business that occasioned his going by at that time.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 40. Help] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially with a Genitive of the person joined with it, signifies to succour, or relieve, any in distress, so Lu. 1. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath relieved Israel, a work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, as it follows, and a filling them with good things, when they were hungry v. 43. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 20. 35. to relieve the poor, and, as it there follows, to give to them. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. the office of relieving the poor; see Note e. on that chap. From hence 'tis discernible, what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ was received and entertained in the house of Martha and Mary, Martha made provision for him, and all that were with him, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great deal of work in providing for them all, at the beginning of the verse; hereupon she complains to Christ that Mary by harkening to him left her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to minister to them, or provide for them alone, without any body else, and thereupon desires him to bid her bear her company, in making provision for them, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting the making this provision, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, the joining with her, or bearing her company, contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her doing it alone, precedent. Thus Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to join in relieving our necessities. We have no means but prayer to God to relieve ourselves in any distress. But then again, we know not what is absolutely best for us, nor consequently to pray arwe aught; therefore when we want and pray for aught, the Spirit of Christ joineth with us in relieving us, that is, in interceding for us, that what is absolutely best may be granted us, joins with us in prayer, and so in relieving us by praying silently for us, and ask those things, which Christ knows us to stand most in need of, when we do not.    

CHAP. XI.  
1. AND it came to pass that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.]  
Paraphrase 1. And upon occasion of his frequent retiring to prayer, at a time when he was upon that performance, his disciples took into consideration, how needful it was for them to be directed in a right performance of that duty, and thereupon, at his coming out to them, one of them besought him to give them a form of prayer, which they might constantly use, as John Baptist had given to his disciples.  
2. And he said unto them, When ye pray, say,] Our Father which art in heaven, Hallowed be thy name, Thy kingdom come, Thy will be done, as in heaven, so in earth,  
Paraphrase 2. And upon that demand of his (being another time, and upon another occasion from that in the Sermon on the Mount, Mat. 6. 9) Christ said to his disciples, Whensoever ye pray solemnly, omit not to use this form of words,  
3. Give us day by day our daily bread. 
See Mat. 6. 11.   
4. And forgive us our sins, for we also forgive every one that [is note a indebted to us,] And lead us not into temptation, but deliver us from evil.  
Paraphrase 4. hath done us any injury.  
5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves,  
6. For a friend of mine [in his journey is come to me, and I have nothing to set before him.]  
Paraphrase 6. travailing by this way, is come to my house, and I have nothing to entertain him.  
7. And he from within shall answer and say, Trouble me not, note b the door is now shut, and [my children are with me] in bed, I cannot rise and give thee.  
Paraphrase 7. both I and my children which might deliver it to thee are  
8. I say unto you [though he will not rise and give him because he is his friend, yet because of his 
* shamelessness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  importunity he will] rise, and give him as many as he needs.  
Paraphrase 8. if respect of friendship will not work upon him, yet his coming without bashfulness at such a time of night, which is an argument of his real want, and of his confidence in him to whom he comes, will certainly make him.  
9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.]  
Paraphrase 9 And the same effect, let me tell you, will your constancy and earnestness in prayer to God have upon him.  
10. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]  
Paraphrase 10. For no child or friend of God's ever misseth to receive from him what he thus asketh.  
11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?  
12. Or if he shall ask an egg, will he offer him a scorpion?  
13. If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the holy Spirit to them that ask him?]  
Paraphrase 11, 12, 13. There is no fear that God should deny such petitions, or give his children any hurtful thing, when they ask that which is good for them, And though many things which men ask be not such, yet his Spirit, and the assistances of that, are so certainly so, that they will never be denied to them that ask them of the Father.  
14. And he was casting out a devil [and it was dumb, and it came to pass that when the devil was gone out, the dumb spoke] and the people wondered.  
Paraphrase 14. And the disease which that devil inflicted on the man deprived him of speech, and he cast out the devil, and restored the man to his speech again,  
15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.]  
Paraphrase 15. But some persuaded themselves v. 17. that all his power was from Beelzebub, Mat. 9 34. and 12. 24. and that he having power of all inferior devils, enabled him to cast them out.  
16. And others tempting him, sought of him a sign from heaven.]  
Paraphrase 16. Others, to make trial of his power, desired him to show them some miracles or tokens of Gods sending him, some voice from heaven, or the like.  
17. But he knowing their thoughts, said unto them,] Every kingdom divided against itself is brought to desolation, and an house divided against an house falleth.  
Paraphrase 17. To the former of them, those that thought he used the devil's power to cast out devils, he used these arguments of conviction (and to the latter his answer is set down Mat. 12. 39 and here ver. 29. etc.)  
18. If Satan also be divided against himself, how shall his kingdom stand?] because ye say that I cast out devils through Beelzebub.  
Paraphrase 18. If there be a division among the evil spirits, and one devil set himself against another, their kingdom cannot long endure, For though its possible for the advancing of the devil's kingdom, one instrument of his may undo that which another hath done, which is not a division, but a politic union and conjunction in the same project, yet for one to oppose, and violently to eject the other (see Mar. 1. 25.) and to do his utmost to cast him and his kingdom out of the world, this is a division, which cannot be imagined among those that are of a conspiracy, but only betwixt enemies bend to ruin one another. Mat. 12. 27. g.  
19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore [shall they be your judges.]  
Paraphrase 19 that which is done by them before your eyes will be an argument of conviction against you.  
20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.]  
Paraphrase 20. But if by the power (and spirit Mat. 12. 28) of God it be, that I cast out devils, then as the miracles of Moses, confessed by the Magicians to be done by the finger of God, Exod. 8. 19 were a certain testimony that he was sent by God to redeem the people out of their bondage, So is this a certain argument, that I am now sent by God, to redeem you, if you will believe on me.  
21. When a strong man armed keepeth his palace, his goods are in peace]  
Paraphrase 21. The devil will not be cast out of his possessions, unless some person armed by the power of God, superior to what the devil is possessed with, come and conquer him.  
22. But when a stronger than he shall come upon him and overcome him, he taketh from him 
* his complete armour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all his armour wherein he trusted, and divideth his spoils.]  
Paraphrase 22. And therefore my casting out devils is an argument that I come with that power, greater than any the devil hath, and conquer and disarm him, and give all that follow me the benefits of that victory to be distributed among them.  
23. He that is not with me is against me; and he that gathereth not with me scattereth.]  
Paraphrase 23. 'tis proverbially said, He that is etc. and therefore he that doth not assist, but cast out Satan, must be resolved to be an enemy of his, and not to operate by power from him. See Mat. 12. 30. and Mar. 9 40.  
24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none, he saith, I will return unto my house whence I came out.]  
Paraphrase 24. But to you that have received such miracles of mercy (particularly that of casting out devils) and made no use of them, I shall add this parable, When &c. see Mat. 12. 43.  
25. And when he cometh, he findeth it swept and garnished.  
26. Then goeth he and taketh to him seven other spirits more wicked them himself, and they enter in, and dwell there, and the last state of that man is worse than the first.  
27. And it came to pass as he spoke these things, a certain woman of the company lift up her voice and said unto him,] Blessed is the womb that bore thee, and the paps which thou hast sucked.  
Paraphrase 27. And about this time his mother and brethren came to speak with him, and one came and told him so, Mat. 12. 47. and upon mention of his mother, a woman there present said aloud,  
28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.]  
Paraphrase 28. But he said, Whosoever shall hear and obey the the word of God, is to me as dear as mother or brethren, Mat. 12. 49, 50. and indeed that blessedness of being an obedient faithful servant of God, is far greater than this other of having been the person of whose womb Christ is born, abstracted or separated from this other of having undertaken the obedience of God.  
29. And when the people were gathered thick together, he began to say,] This is an evil generation: they seek a sign, and there shall no sign be given it, but the sign of Ionas the prophet.  
Paraphrase 29. As for the second question proposed v. 16. he now in the presence of a great multitude gave answer also to that, (see Mat. 12. 39)  
30. For as Ionas was a sign to the Ninevites, so shall also the son of man be to this generation.]  
Paraphrase 30. For as Ionas preaching in the streets of Nineve, being accompanied with the miracle of having been three days in the whales belly, and then being cast up on the shore alive, was an assurance to them, that without repentance they should speedily be destroyed, So shall the preaching of Christ to the men of this age, accompanied with his death and resurrection after three days, be a certain forerunner of destruction to them that believe not.  
31. The queen of the south shall rise up in the judgement with the men of this generation, and shall condemn them: for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, [
* more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a greater than Solomon is here.]  
Paraphrase 31. here is more of wisdom, heavenly divine doctrine, than ever was in all Solomon's words, or writings. Mat. 12. 42.  
32. The men of Nineve shall rise up in the judgement with this generation, and shall condemn it, for they repented at the preaching of Ionas, and behold, [
* more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a greater than Ionas is here.]  
Paraphrase 32. here is more powerful preaching, denunciation of severer judgements, than those that Jonah denounced against Nineve.  
33. No man] when he hath lighted a candle putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.  
Paraphrase 33. To that purpose of v. 28. that they only are blessed which not only hear but observe Gods commands, belongs that known speech of Christ, delivered at another time also, Mat. 5. 15. and Lu. 8. 16. No man etc.  
34. The light of the body is the eye, therefore when thine eye is single, thy whole body also is full of light but when thine eye is evil, thy body also is full of darkness.]  
Paraphrase 34. And to the same purpose may be applied that other, used also by Christ in the same sermon on the mount, (see note on Mat. 6. 22. l.) that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions.  
35. Take heed therefore that the light which is in thee be not darkness.]  
Paraphrase 35. Take care therefore that the Christian precepts and graces afforded thee, be not accompanied with an unchristian life.  
36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when 
* a candle by bright shining enlighteneth thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the bright shining of a candle doth give thee light.]  
Paraphrase 36. If therefore the Christian doctrine have taken full possession of thee, and no faculty or affection be left out from being wrought upon by it, then sure the actions will be most illustriously so, and the whole life of such an one will be as a room with a blazing torch or cand●● it, enlightened in every corner, without any intermissions or mixture of unchristian actions.  
37. And as he spoke, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.  
38. And [when the Pharisee saw it, he marvailed that he had not first washed before dinner.]  
Paraphrase 38. the Pharisee wondered to see him lie down to dinner without washing his hands first. See Mar. 7. 3. notes on a. and b.  
39 And the Lord said unto him, [Now do ye Pharisees make clean the outside of the cup and platter, but your inward part is full of 
* violence, and villainy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See 1 Cor. 5. h.  ravening and wickedness.]  
Paraphrase 39 Ye hypocritical Pharisees wash yourselves, as if a man should wash his vessels, the outside of them only, leaving the insides of them full of all filthiness; for thus do ye wash your bodies, leaving your souls full of all uncleanness.  
40. Ye fools, did not he that made that which is without, make that which is within also?]  
Paraphrase 40. This is an extreme folly, for if your outward washings were in obedience to God, you would cleanse the insides, your hearts and souls also as well as your bodies.  
41. But rather 
* What you have or are able, give alms or in alms.  note c give alms of such things as you have, and behold, all things are note d clean unto you.]  
Paraphrase 41. The best way of purifying yourselves, estates, meats, and drinks, etc. from all pollution cleaving to them, is (in stead of that which you Pharisees attempt by washing your hands, your vessels &c.) by works of mercy and liberal almsgiving, as far as you are able, restoring to the injured, or if there be not place for that, giving to those that want.  
42. But woe unto you Pharisees, for ye 
* pay tithes of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tithe mint and [rue, and all manner of herbs, and pass over judgement and the love of God: these ought ye to have done, and not to leave the other undone.]  
Paraphrase 42. anise, and cummin, Mat. 23. 23. and so also of rue and every the meanest herb that grows in your garden, and omit the principal duties both to God and man. These are the main things which God requires of you, though those other lower performances ought not to be omitted, of paying tithes exactly, according to the law and custom among you.  
43. Woe unto you Pharisees, for ye love the uppermost seats in the [synagogues,] and greet in the markets.  
Paraphrase 43. Consistories, Mat. 23. 6.  
44. Woe unto you Scribes and Pharisees, hypocrites, for ye are as graves [which appear not, and the men that walk over them, are not aware of them.]  
Paraphrase 44. grown over with grass, and they which see the specious outsides of them, Mat. 23. 27. know not what is within, viz. bones of dead men and putrefaction, and so are pollured by them, (see note on Mat. 23. g.)  
45. Then answered one of the [Lawyers, and said unto him, Master, thus saying thou reproachest us also.]  
Paraphrase 45. Doctors of the Law, members of the Sanhedrin, or Consistories, and saith unto him, This speech of thine seems to reflect on us, and the gravity that belongs to our places and persons, and is a reproach to us.  
46. And he said, [Woe unto you also, ye lawyers: for ye lad men with burdens grievous to be born, and ye yourselves touch not the burdens with one of your fingers.]  
Paraphrase 46. And ye certainly are not free, Ye are they which lav heavy tasks on others, and think not yourselves obliged to perform or undergo any part of them.  
47. Woe unto you, 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for ye note e build the sepulchres of the prophets, and your fathers killed them.  
48. 
† Thus ye bear witness, and consent, or are well pleased with the deeds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Truly ye bear witness that ye allow the deeds of your fathers, 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for they indeed killed them, and ye build their sepulchres.]  
Paraphrase 47, 48. Woe be to you for that hypocrisy of yours, in appearing to bear such respect, as to rebuild the tombs of those prophets, whom your fathers killed; you yourselves having as bloody thoughts against those that are now sent to you, and being ready to fill up their measure of blood-guiltiness, Mat. 23. 32. By your adorning their sepulchres, ye bear witness that your fathers killed the prophets, and at the same time ye are well pleased with their works, that is, delighted in, and meditate the like; and though ye say Mat. 23. 30. that if you had lived in their days, ye would not have put the prophets to death, yet by your present actions of persecuting me, and thirsting after my blood, ye show that such pretensions are but hypocrisy in you.  
49. Therefore also said the wisdom of God, I will send them Prophets and 
† messengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Apostles, and some of them they shall slay and persecute,]  
Paraphrase 49. And so clearly you are the people of whom God hath prophesied, that they will kill and persecute those whom he sends to them, for this was begun by your fathers, and continued in you, and is like to be perfected by you.  
50. That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation.]  
Paraphrase 50. And this is likely to be the effect of it, the Jews of this age shall undergo the severest vengeance that all the murdering of God's prophets can bring on a rebellious people.  
51. From the blood of Abel unto the blood of Zacharias, which perished betwixt the Altar and the Temple, Verily I say unto you, it shall be required of this generation.  
Paraphrase 51. See Mat. 23. g.  
52. Woe unto you lawyers, for ye [have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.]  
Paraphrase 52. have robbed the people of that understanding of Scripture, which might make them embrace the Gospel now preached to them: ye will not receive the faith yourselves, and those which are inclinable to receive it, ye hinder as much as you can.  
53. And as he said these things unto them, the Scribes and Pharisees began too [
* be sharply angry with him.  urge him vehemently, and to 
* pose him concerning many things.  note f provoke him to speak of many things,  
54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.]  
Paraphrase 53, 54. to express great anger (see Mar. 6. a.) and indignation against him, and to propose many things to him by way of question, that they might get somewhat from him, which being testified against him, might be matter of accusation.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Indebted] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to owe, is here to be taken in a notion peculiar to the Syriack language (wherein Christ certainly spoke) which neither the Greek, nor Latin, nor Hebrew had made use of; For he that sins, or offends, either against God or man, is in Syriack said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debtor, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitum, a debt, that is, peccatum, a sin. So Exod. 32. This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have sinned a sin, the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath aught a debt. So Leu. 4. If a priest, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sin, the Targum reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall owe. So Lu. 13. 4. of those on whom the tower fell, do you think, saith Christ, that these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debtors, that is, offenders, beyond all? And proportionably to this, to pardon is by them expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to remit, and here is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to release or absolve.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. The door is shut] The Romans were wont to express the first part of the night, the close of the evening, by primâ face, candle-lighting. A later part other nations expressed by shutting up the doors, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which time was wont by a kind of bell-man to be cried about the streets. Thus Jos. 25. About the time of shutting the gate, where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the gate was shut. Thus in this place, the door is shut, is meant as an expression of the lateness of the time of night, and is expressed v. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at midnight.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 41. Such things as you have] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies according to ability. So when Epictetus appoints to abstain from oaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as far as we are able, and in Gemisthus Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of him, who of that which he hath, exercises liberality without any great expense. This is expressed in Tob. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give alms of what thou hast, and so Lu. 8. 3. & 12. 33. and so saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which a man hath in his power; and Phavorinus to the same purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 'tis answerable to that of Deut. 16. 10. which we read, according as the Lord thy God hath blessed thee. But because the precept is here given to the hypocritical Pharisees, who may have been guilty of great sins of injustice, and 'tis not impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify that, v. 39 (though I conceive it may fitly be taken in another sense, noted 1 Cor. 5. Note h.) and because this sin of oppression, and rapine, and cheating, and wronging others is so ordinary in the world that it may be reasonable for our Saviour's speech to respect that among other sins, and so to propose here the way, on the sinner's part, required for the cleansing of that. Therefore it is not amiss yet farther to observe, that the place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may in construction be so rendered, as that the two Accusative cases shall be set by way of Apposition, and both follow the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the meaning will be, give what you have, or as far as you are able, as far as all that you have will reach. This we know the injurious is bound to, in case of rapine, to restore all that he hath taken away, before he can hope for pardon; but in case he be not able to restore all, yet certainly he must go as far as he can, and that is the least that will be accepted, (nay Zacchaeus' example when he repented, may be fit in that case to be considered, who made a fourfold restitution to the injured person, and gave half of his goods to the poor, over and above) And he that either restores to the utmost, or doth it as far as is now in his power, he doth restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense. But because many cases there are, wherein there is not place for exact restitution to the person injured, he may be gone, and all that have right to what was his, and the like, and in that case giving to ●he poor, in works of mercy or pity, is the only way 〈◊〉 of restitution: and the like holds in other sins, wherein though no other man be wronged yet there is pollution contracted, and that must be cleansed by some effectual works of repentance, and mercy to the poor is specified as an eminent work of this kind, Dan. 4. 27. therefore in all these, and the like respects, the precept is here given more generally, to make use of these works of alms, where the case requires, as restitution where the case requires that, and even then, after Zacchaeus' example, alms also; And so the full of the precept is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give what you have in alms, even all that you have, where all is ill gotten, and the whole lump is by that means unclean; or as much as you have taken by rapine, and oppression, whatever that is (with advantage) if you have so much: If you have not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what you have will by God's mercy be accepted. And so in other sins, wherein others have not been injured, or wherein no restitution is required, still a very liberal almes-giving is required, not only so much, as were every man's duty, abstracted from these pollutions thus contracted (as almes-giving, we know is simply under precept, and some degree of it is our righteousness, in the sacred style, we are unjust if we perform it not) but in some proportion to a trespasse-offering, so much more, as a fruit of repentance, and a revenge on ourselves, and an evidence of our true contrition for our sins. And this in respect of the quotum, set down indefinitely (not defining the just proportion, but leaving that to our choice) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what we have or are able to give, and not only some small mite, unproportionable, as it would perhaps be interpreted, if it were here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gemisthus' notion premised, or as that is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tobit, out of what thou hast.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Clean] The Arabic word for alms Zachat, hath a double notion, say they, either of increasing, or cleansing; the first, quia erogatio ejus conciliat benedictionem opibus, because the giving alms obtains a blessing on the wealth, and so increaseth it; the second, quod opes ab inquinamento & animum ab avaritiae sordibus purgat, because it purgeth the riches from the pollution and filthiness that adheres to them, and the mind from the sullages of covetousness, according to that of Mat. 6. If the eye be single, that is, where the virtue of liberality is in the heart, the whole body is full of light, that is, of all Christian virtues, contrary to the vices pointed at by the darkness that follows. In reference to this notion of the word in the Syriack, and Arabic, this seems to be here spoken by our Saviour, Give alms, which comes from a word that signifies to cleanse, and all shall be clean to you, your wealth shall be purged and blessed, and your mind cleansed also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 47. Build the Sepulchers] The meaning of this passage being thus rendered, Woe unto you that ye build the sepulchres of the Prophets, and your fathers killed them, will soon appear, if it be observed 1. that the woes here so oft denounced in this and other places against the Pharisees, were for several acts of Hypocrisy in them. Now Hypocrisy or personation, being the outward appearance, the disguise, or specious attire, of an action, that is here set down by itself, the vice that was disguised, and endeavoured to be concealed under it, being not here named, but by their present actions (persecuting Christ) visible and notorious, and withal intimated by S. Matthew, chap. 23. 32. as if he had said, Your building, and adorning the sepulchres of the old Prophets which your fathers killed, is in you a solemn personation or hypocrisy, acting the parts of very pious men, that bear much reverence to them, (and such is your speech, Mat. 23. 30. that if ye had lived in your father's days, ye would not have had any hand in the kill the prophets.) Secondly, by observing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye bear witness and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a complacency with the deeds of your fathers; for that And conjoines two different things affirmed of them by our Saviour, which are ordinarily confounded, First, ye bear witness to the works of your fathers, ye testify to all men that your fathers killed the prophets that were sent to them, and Secondly, ye like well, approve of their deeds, (not that by their building their tombs they expressed that approbation, but that otherwise that was evidently seen) and though to disguise this, ye adorn their sepulchres, yet ye do really the same things that ye profess to condemn, and so are Hypocrites in so doing: which is more distinctly set down by Matthew, when he adds in a prophetic style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fill ye up the measure of your fathers, noting their father's sins, that they disclaim, to be of the same kind, but of an inferior degree to those which they are now ready to practise, and so to bring upon them those woes, that utter excision, which had not befallen their fathers. Thirdly, by taking in into this period, that which both here, and in S. Matthew, is at the close of it, I will send them Prophets and Apostles, and some of them they will slay and persecute, to evidence them the generation of those Vipers, whose practices they professed to dislike, but do really imitate, which is the thing, wherein their Hypocrisy consisted, and upon which the judgement of hell came upon them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 53. Provoke] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordinary Greek is to recite without book, as a scholar doth a lesson, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Suidas, and Phavorinus. And accordingly the place in Hesychius must be corrected, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But here by an Hebraisme of using the Active voice in the sense of the Hebrew 
* see note on Mat. 14, c.  Hiphil, it signifies to make recite, and belongs to the Master or him that hears the other say his lesson. So saith Suidas, the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a master bids a boy say, or recite, and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require one to say by heart, as Julius Pollux of the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be asked, or required, an account of what he hath learned. Agreeably to this did they here ask Christ questions, and pose him, to hear what he could or would say, as an angry schoolmaster, that seeks occasion of severity against a scholar. Theophylact expounds it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ask often one question after another, ensnaring.    

CHAP. XII.  
1. IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trod one upon another, he began to say unto his disciples [first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.]  
Paraphrase 1. Of all other dangers take special heed of the Pharisees, see Mat. 10. 17. (and Sadducees Mat. 16. 6.) whose doctrine, expressed by leaven Mat. 16. 12. is full of hypocrisy, puffes them up into a great opinion of their own sanctity, and hath an influence, like leaven, to the souring of all their actions, and accordingly these men, though they make a great show of piety, and may be apt to deceive you, and make you expect good from them, yet will they of all others be readiest to betray you, Mat. 10. 17. etc.  
2. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known.  
3. Therefore whatsoever ye have spoken in darkness, shall be heard in the light: and that which ye have spoken in the ear in closerts, shall be proclaimed upon the house tops.]  
Paraphrase 2, 3. This I say not, that you should so beware as to be afraid of them, or conceal any part of your message, I only foretell you your danger, that you may prudently combat with it, proclaim publicly to your faces whatsoever you have been taught by me, and not only secretly and whisperingly, but publicly and confidently beat down this hypocrisy, and false doctrines of theirs (that that is the meaning of v. 2. 3, appears by comparing them with Mat. 10. 27. and Mar. 4. 22.)  
4. And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do.  
5. But I will forewarn you whom you shall fear, Fear him which after he hath killed, hath power to cast into hell, yea, I say unto you, Fear him.]  
Paraphrase 4, 5. And let me tell you, as one friend would do another, that which is most for his interest, that these Pharisees at the utmost can but kill the body, and when that is done, there is an end of their malice, and therefore 'tis much wiser to fear displeasing of God (as you will do, if for fear of men ye omit to discharge your duty) who as he will cast both body and soul into hell, upon disobedience and disloyalty to his commands, so can, if he please, and will, if he see it best for you, preserve you in the midst of the greatest dangers.  
6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?]  
Paraphrase 6. This is a work of that providence of his, that attendeth and watcheth over the smallest things in the world, the vilest sparrow or bird of the air, in every motion of it, is within the reach of God's care.  
7. But even the very hairs of your head are all numbered, fear not therefore, ye are of more value than many sparrows.]  
Paraphrase 7. And agreeably to that particular providence of his, which extendeth to every event, you may resolve of yourselves, that God hath a most particular providence over all that belongs to his servants. This will fortify you against all fear, whatsoever your dangers are, For sure there is more value set on you, and care taken for your preservation, than there is over all the sparrows that are in the world.  
8. But I say unto you, Whosoever shall confess me before men, him also shall the son of man confess before the Angels of God.]  
Paraphrase 8. And this encouragement you have, that your fearless confession of Christ and his truth shall be rewarded with his owning you in the day of judgement (which sure is more to your advantage then any thing you can acquire by compliance with the world.)  
9 But he that denieth me before men, shall be denied before the Angels of God.]  
Paraphrase 9 Whereas the contrary fear, or cowardice, or falling off from your duty, shall cause Christ to disclaim you, when you have most need of him.  
10. And whosoever shall speak a word against the son of man, it shall be forgiven him: but unto him that blasphemeth against the holy Ghost it shall not be forgiven.]  
Paraphrase 10. Here are added by S. Luke words spoken by Christ on another occasion, Mat. 12. 32. and seem to be applied by him to the aggravation of the sin of the Pharisees, on occasion of whom this whole passage from v. 1. was delivered, That they that by the meanness of Christ's humane appearance are tempted to deny him to be the Messias, and do accordingly oppose him, may have some place for pardon, and be in some degree excusable, but they that attribute his works of power, (his miracles done visibly by the finger of God) to the working of the devil in him, there is no place of excuse and mercy for them, if they do not, upon the resurrection of Christ, and the Apostles preaching it to them, return and repent, and effectually receive Christ.  
11. And when they bring you unto the synagogues,] and unto Magistrates and powers, take ye no thought how or what things ye shall answer, or what ye shall say.  
Paraphrase 11. This being said of them, as in a parenthesis, he returns to other passages of that speech of Christ's, Mat. 10. 9 when they bring you before Consistories (see note Mat. 6. d. Jam. 2. b.)  
12. For the holy Ghost shall teach you in the same hour what ye ought to say.]  
Paraphrase 12. See Mar. 13. 11.  
13. And one of the company said unto him, [Master speak to my brother that he divide the inheritance with me.]  
Paraphrase 13. Sir, there is a controversy between my brother and me, about the dividing our patrimony, I desire to avoid the delays of a suit at law, and to do as it is ordinary, refer is to arbitration, and who so fit as you our Master, to conclude it between us your disciples and followers.  
14. And he said unto him, Man, who made me a judge or a divider over you?]  
Paraphrase 14. But he (knowing what had happened to Moses when he would have made peace among the Jews, Exod. 2. 14. Who made thee a Prince or a Judge over us?) gave them an answer which the Evangelist sets down in the same words, wherein the Greek rendered the Hebrew there, that is, I will not be liable to such objections from men, as were then ungratefully made against Moses, I will not meddle with your matters of interest, wherein he that is not awarded what he desires, will think himself unjustly dealt with.  
15. And he said unto them, Take heed and beware of covetousness, for 
* 'tis not in any man's having superfluous, that his life from his possessions consists. Or, no man's life, if he have never so much abundance, depends on his possessions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a man's life consisteth not in the abundance of the things which he possesseth.]  
Paraphrase 15. All that I shall say to you is, That the desire of wealth, the labour to increase your own by lessening another man's possessions, the not being content with what you have, is a sin of great danger, diligently to be avoided, and indeed that which doth no man any good. For though possessions are useful to sustain life, yet no man is able to prolong his life, or to make it any thing more happy or comfortable to him, by possessing more than he needs or uses, that is, by any superfluity of wealth. The only way to be the better for the wealth of the world, is to dispose and distribute it to the service of God, and benefit and comfort of others, ver. 21.  
16. And he spoke a parable unto them, saying,] The ground of a certain rich man brought forth plentifully.  
Paraphrase 16. To which purpose Christ spoke and applied the parable following.  
17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?]  
Paraphrase 17. And he contrived and cast within himself in his thoughts, what he should do with all that plenty which was so much greater than his barns could hold.  
18. And he said. This I will do, I will pull down my barns and build greater, and there will I bestow all my fruits and my goods.  
19 And I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and 
† feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be merry.]  
Paraphrase 18, 19 And his resolution was, that he would pull down his barns, and build bigger, and lay up all in them (never thinking of giving others any of that which he knew not what to do with) and then he should be an happy man, have wealth enough for many years plentiful, voluptuous, festival living, pleasing himself, and entertaining others.  
20. But God said unto him, Thou fool, this night 
* do they require thy soul from thee. See note on c. 16. b.  thy soul shall be required of thee: than whose shall those things be which thou hast provided?  
21. So is he that layeth up treasure for himself, and is not rich towards God.]  
Paraphrase 21. This is directly the case of any man that makes no use of his increase and plenty, save only to possess it, and provide for himself by it, never thinking of employing that which he hath to spare, to the relieving the poor, or otherwise to the service of God.  
22. And he said unto his disciples, Therefore I say unto you,] take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.  
Paraphrase 22. To which purpose of trusting God's providence, in opposition to covetousness, is that which Christ said at another time, Mat. 6. 25.  
23. The life is more than meat, and the body is more than raiment.  
24. Consider the ravens, for they neither sow nor reap, which neither have store-house nor barn, and God feedeth them: how much more are ye better than the fowls?  
25. And which of you with taking thought can add to his 
* age. See Mat 6. note m.  stature one cubit?  
26. If ye then be not able to do that thing which is least, why take ye thought for [the rest?]  
Paraphrase 26. other things, which are greater and so in proportion harder than those, and depend as little on your solicitude.  
27. Consider the lilies how they grow, they toil not, they spin not: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.  
28. If then God so cloth [the grass] which is to day in the field, and to morrow is cast into the oven, how much more will he cloth you, O ye of little faith?  
Paraphrase 28. the flowers, see note on Mat. 6. p.  
29. And seek not ye what ye shall eat, or what ye shall drink, [neither be ye note a 
* Solicitous.  of doubtful mind.]  
Paraphrase 29. and be not disturbed with thoughts and anxiety, Mat. 6. 31.  
30. For all these things do the nations of the world seek after: and your Father knoweth that you have need of these things.  
31. But rather seek ye the kingdom of God, and all these things shall be added unto you.  
32. Fear not little flock, for it is your Father's good pleasure to give you the kingdom.]  
Paraphrase 32. Entertain no solicitudes for such things as these; for your Father which destined you to an everlasting kingdom will not fail to allow you your portion here of those things that are useful for you.  
33. Sell that ye have and give alms, provide yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.  
Paraphrase 33. Mat. 6. 19  
34. For where your treasure is, there will your heart be also.  
35. Let your loins be note b girded about, and your lights burning.]  
Paraphrase 35. Be ye as servants attending their master's business, ready whensoever he commands, them any thing, or hath any business for them.  
36. And ye yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately.]  
Paraphrase 36. Like the attendants on a bridegroom, (who whensoever he comes from the marriage-feast to the chamber, comes hastily, and is not patient of any delays) always ready to answer at the first knock.  
37. Blessed are those servants, whom the Lord when he cometh shall find watching, Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them.  
38. And if he shall come in the second watch, or 
* or in the thirdwatch, & when he comes, find; for the Kgs MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come in the third watch, and find them so, blessed are those servants.]  
Paraphrase 37, 38. As in that case 'tis a great happiness for a servant to be found ready, because by that means he may attend his Master (whereas if at that minute he be out of the way, he utterly loses him) and as a reward of that diligence, the bridegroom will entertain his servants, set them down, and wait upon them himself, so is it a blessed thing to be found employed as Christ would have us, whensoever he comes to call on us, and in order to that to be always ready, not to fall off from him in the least manner.  
39 And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.]  
Paraphrase 39 And as Christ's coming will be to the rewarding of all faithful servants, persevering believers, so will it be to destroy all lethargic stupid impenitents, who by their own negligence lie open to all that vengeance that thus lights on them.  
40. Be ye therefore ready also, for the son of man cometh at an hour that ye think not.]  
Paraphrase 40. And therefore to avoid that danger also, it concerns all to be perpetually upon their guard, because this coming of Christ to visit and punish is like to be sudden, but the time uncertain. See Mat. 24. 43.  
41. Then Peter said unto him, Lord, speakest thou this parable [too us or even to all?]  
Paraphrase 41. peculiarly to us thy constant attendants, or to all Christians?  
42. And the Lord said, [Who then is that faithful and wife steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season?  
43. Blessed is that servant whom his Lord when he cometh shall find so doing.]  
Paraphrase 42, 43. The parable doth in several degrees belong to every Christian, who hath some trust committed to him by Christ, and must be very careful to discharge it, (see Mat. 24. 45.) to you as stewards here, to all Christians as servants, v. 43. and no man's trust is so mean, that diligence in it shall not be rewardable. But to them again with some difference, as they have received more or less of divine revelation, immediately, or mediately, v. 47.  
44. Of a truth I say unto you, that he will make him ruler of all that he hath.]  
Paraphrase 44. And be he never so meanly employed, God will reward his trustiness and diligence with committing to him the greatest trusts, see Mat. 24. 47. the greatest office of dignity in the Church.  
45. But and if that servant say in his heart, My Lord delayeth his coming, [and shall begin to beat the man-servants and maidens, and to eat and drink, and to be drunken.]  
Paraphrase 45. And upon that consideration abuse that trust and power reposed in him as a steward, deal injuriously with those that are under his rule, and spend his master's goods riotously, and luxuriously.  
46. The Lord of that servant will come in a day when he looketh not for him, and at an hour when he is not ware, and will cut him in sunder, and appoint him his portion [with the unbelievers.]  
Paraphrase 46. with the untrusty false stewards, the unbelieving Jews, which have not reformed upon all Christ's preaching unto them.  
47. And that servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.  
48. But ye that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more.]  
Paraphrase 47, 48. According to the degree of knowledge which God hath afforded, so shall their crimes receive aggravation of guilt, and increase of punishment. And the more light and grace he bestows on any, the greater, and the more Christian performances will he require of them.  
49. I am come to send fire on the earth, and note c what 
* do I desire? That it were already kindled.  will I, if it be already kindled?]  
Paraphrase 49. It is to be expected as a consequent of my coming into the world, that persecution should attend, Mat. 10. 34. and this will be a means of exploring and trying who are faithful, and who are not, And therefore I am so far from wishing this otherwise, that I rather desire that it were already kindled or begun.  
50. But I 
† am to be baptised with a baptism.  have a note d baptism to be baptised with, and how am I 
* pressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  straightened till it be accomplished?]  
Paraphrase 50. But I am to bear the first part of it, to be immersed in afflictions, Mat. 20. 22. Till this come to be accomplished upon me, I am in some straits, terrified, like a woman with child, with the apprehension of the pangs approaching, Mat. 26. 39 but very willing to be delivered, to do and suffer that whereunto I was sent.  
51. Suppose ye that I came to give peace on earth? I tell you nay, but rather divisions.  
52. For from henceforth there shall be five in one house divided, three against two, and two against three.  
53. The father shall be divided against the son, and the son against the father, and the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the daughter-in-law against her mother-in-law.]  
Paraphrase 51, 52, 53. Soon after my departing great divisions and feudes will break out concerning me, the whole land shall be divided into factions, and civil broils, Mat. 10. 34. and 24. 7.  
54. And he said also to the people, [When] ye see a cloud rise out of the west, strait way ye say, There cometh a shower, and so it is.  
Paraphrase 54. Many ways you have of presaging what weather it will be, which seldom fail you, as when,  
55. And when ye see the South wind blow, ye say, There will be heat; and it cometh to pass.  
56. Ye hypocrites, ye can discern the face of the sky and of the earth: but how is it that ye do not discern this 
* season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time?]  
Paraphrase 56. Ye that can judge by sight of the skies and the winds, what will befall, Why should ye not have as great sagacity to discern and presage the judgements that are near approaching towards this nation, if they do not suddenly repent, and receive Christ?  
57 Yea and why even of yourselves judge ye not what is 
† sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  right?  
58. When thou goest with thine adversary to the Magistrate, while thou art in the way, give diligence that thou mayst be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.]  
Paraphrase 57, 58. And why do you not (without need of looking upon the skies for the presage) by the same rational way of judging, in which you proceed in other matters, use the same prudence in divine matters of danger, which you do in humane worldly contentions? and so when you. see an action coming against you, wherein you are sure to be cast, set presently to reconcile the adversary, to make your peace and escape the danger? (to which purpose was this which Christ said at another time, Mat. 5. 25.)  
59 I tell thee, thou shalt not depart thence till thou hast paid the very last mite.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Of doubtful mind] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily and literally to be carried up high in the air, as clouds or birds flying there; which because they have no firm foundation there, but are tossed and driven about uncertainly, hence it signifies, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vagari, in Stephanus' Glossary, to think of this and that without any consistence of mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that hath no fix'dnesse of mind; and so intention of thoughts in prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and on the other side in 
* t. 2. p. 400.  S. Basils' Ascetic rules, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importune wandering of thoughts in prayer (proceeding from former company and unprofitable discourse) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is forbidden, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Nyssen, is attention of hearing. 
To. 6. p. 965.  chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look earnestly, without ever looking off, on him that holds up the mappa or white cloth in the races. Secondly the word signifies to hang, as the clouds do in the air, in an impatient suspense or anxiety, as in 
† t. 1. p. 677  Lucian's Icaromenip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that had his ears gaping, as it were impatient and very desirous to hear the end of the story. So in Philo leg. ad Caium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the city was in an anxious suspense, thirsting after some better news. So Ecclus 26. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signify the suspense, anxious, earnest gazing of the eyes, such as there is set as a Character of a libidinous person; and so it seems the phrase is used among the Hebrews. For so in the Jerusalem Targum on Gen. 49. 22. Oculos suspendere, & unam earum intueri, to hang the eyes, etc. is set to signify an amorous or lustful look upon a woman. From hence again 'tis clearly, to be in doubt, and uncertainty of resolution, as in Agathias l. 2. speaking of the cities Italy, they were, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtful and ambiguous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not knowing to which part they should betake themselves, in the same manner, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lift up the mind is to keep in suspense, Job. 10. 24. So in Dorotheus, 
* p. 806. E.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, when one is not intent on what he hath in hand, but is uncertain, and indifferent which to take to, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following, being carried about without any certain aim. Thus it seems to signify in this place, where as a piece of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, littleness of faith, if not infidelity, is forbidden this doubtful anxiety and solicitude concerning God's Providence, this uncertainty of mind, betwixt hope and fear; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solicitude, being put by S. Matthew in stead of it in the place particularly parallel to this verse, c. 6. 31. and so expressed in the former part of this chapter, v. 22. and 25. and so saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he forbids solicitous care under that phrase. Thus doth pendere, to hang, ordinarily signify in Latin, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be above in Demosthenes De coron. the very paraphrase of this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the native signification of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Girded about] Beside the general use of girding for putting on clothes, frequent in these books, as Joh. 21. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girt on his upper garment, and v. 18. thou didst gird thyself, that is, dress or cloth thyself at thine own will (and from hence, in a sense somewhat varied, in the end of the same verse, another shall gird thee, that is, bind thee as a prisoner or captive, as I conceive it also is Job. 12. 18. where girding is set oposite to losing of bonds) three sorts of men there are in these books which are proverbially said to be girt, 1. The Jewish Priests, Levit. 16. 4. who had a linen girdle, and the high Priest one embroidered with gold, etc. Exod. 39 5. after whose example the son of man is brought in Revel. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clothed in a long garment, and girt about the breasts with a golden girdle, and so the seven Angels Revel. 15. 6. Secondly, Soldiers whose military girdle was so special a part of their armour, that in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the whole military 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armature, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be girt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be armed, saith Eustathius in Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Suidas in like manner, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be girt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be armed. Hence is it that discincti ungirt signifies the unarmed, and 2 King. 3. 21. where we read as many as were able to put on armour, the Greek literally from the Hebrew hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, girt with a girdle. So 1 King. 20. 11. the girt and ungirt are the armed and unarmed (though I know not by what mistake the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and to this sort of the military girdle or belt, belongs that place of Ephes. 6. 14. having your loins girt, where the truth, that is, Orthodox profession of the Gospel, in opposition to heretical doctrines and practices is designed to be this girdle, which keeps all their armour close about them. Thirdly, servants or waiters, who serve at tables, who having their clothes, after the Eastern manner, loose and long, and flying about, found it necessary to gird themselves, that they might do service the more readily; So in Horace 
— Succinctus cursitat hospes,  
Continuátque dapes, nec non vernaliter ipsis   
Fungitur officiis— of a Master waiting at his table, as a servant. So in Propertius the officers at sacred feasts, succincti popae; so when, Job. 12. 18. the Greek reads fitly out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God bound their loins about with a girdle, 
* Caten. p. 255.  Olympiodorus expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he turns them into servants. And so here in this place, let your loins be girt, being here an expression of those that expect the commands of their Master (as also that of their lamps burning, if you compare it with Mat. 25. 7.) and so v. 37. when he saith of the Master, that he will gird himself and wait upon them. So Luke 17. 8. when the master saith to the servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gird thyself and minister to me. And so Joh. 13. 4. Christ when he went to wash the disciples feet, that is to perform that servants office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he took a linen cloth, and girded himself, that so he might show that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be ministered unto, but to minister, Mat. 26. 28. And that 'tis so in this place also appears both by the mention of their Lord, whom they wait for, c. 36. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happy are those watching servants, v. 37.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 49. What will I] The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendered if, is oft an Optative, or expression of wish or desire. So c. 19 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou knewest, for O that thou knewest: so c. 22. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou wilt, for, O that thou wouldst. So Num. 22. 29. Jos. 7. 7. Job. 16. 14. and so in Moses' speech to God, Lord if thou wilt forgive them. And this most clearly from the various use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both si and utinam, if, and would to God. And thus may it be here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O that it were already kindled, and then the latter part will be an answer to the question proposed in the former, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what do I desire? Beyond all things that it were already kindled. Another way of rendering the words will bear, what do I desire if it were already kindled? that is, I desire no more but this: Or again by rendering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how do I desire that it were already kindled? But as all th●se come to the same sense so the former seems the more easy and natural; unless we prefer that other reading which we find in Marcus Eremita 
* p. 923. D.  De baptis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I would be pleased, or glad, if it were already kindled. As for the fire here, although that may signify only a purgative fire, and intimate Christ's desire. of purifying the world from the dross of sin, for which he came, Tit. 2. 14. and to refer to the coming of the holy Ghost, who appeared in fire, Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution, all one with division v. 51. which though it cause some smart, yet it hath very useful qualities, as that of exploring or trying, in which respect 'tis said 1 Cor. 11. 19 there must be divisions among you, that they that are approved (tried, and found right in this fire) may be made manifest among you. And that this should be consequent to Christ's coming, see v. 52. etc. & Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithful adherents to him, who not. Which is the special work of fire, and the effect of persecution for Christ's sake.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 50. A Baptism] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the note of the future. So 2 Esdr. 4. 45. habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come. And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise is rendered in Latin, habent resurgere. So in 
* T●. l. p. 92. li. 29.  chrysostom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And so 
† Instit. l. 4. c. 12. Ib. c. 30.  oft in Lactantius, quòd carne indui haberet in terra, that is, that he was to be incarnate; and again, quòd plurimae sectae & haereses haberent existere, that there should be many sects and heresies.    

CHAP. XIII.  
1. THere were present at that season some that told him of the [Galileans, whose blood Pilate had mingled with their sacrifices.]  
Paraphrase 1. Galileans, a faction of Judas Gaulonita, which taught doctrines contrary to subjection to the Roman Empire, whom, it is thought, Pilate set upon, and killed when they were offering sacrifice, and poured out their blood, as the blood of beasts was poured out in the sacrifices.  
2. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?  
3. I tell ye, nay: but [except ye repent, ye shall all likewise perish.]  
Paraphrase 3. if you continue your present wicked practices, raising sedition under pretence of piety, as frequently you are apt to do, (see Titus Bostrensis p. 803. C.) then as they perished at the day of Pascha at their sacrifice, so shall a multitude of you on that very day (see Josephus of the Jewish war, l. 6. c. 11. and l. 7. c. 17. and Euseb. Eccl. Hist. l. 3. c. 5.) in the Temple be slaughtered like sheep, and that for the same cause, a sedition raised in the city.  
4. Or those eighteen, on whom the tower in Siloe fell and slew them, think ye that they were sinners above all men that dwelled in Jerusalem?  
5. I tell you, nay, but except ye repent, ye shall all [likewise perish.]  
Paraphrase 5. perish in the ruins of the whole city, as they of that tower.  
6. He spoke also this parable,] A certain man had a figtree planted in his vineyard, and he came and sought fruit thereon, and found none.  
Paraphrase 6. And he spoke a parable to them, of which this is the plain meaning, This people hath long been unprofitable, made no returns to all God's husbandry bestowed upon them, and yet God hath given them space to repent, and sent his son to dress and manure them, and if this do not work upon them, there is nothing to be expected but destruction and excision. The parable was this. A certain man, etc.  
7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this figtree, and find none: Cut it down, why cumbreth it the ground?  
8. And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it.  
9 And if it bear fruit well:] and if not, then after that thou shalt cut it down.  
Paraphrase 9 And perhaps it will bear fruit, or, make this experiment, whether it will bear fruit or no:  
10. And he was teaching in one of the synagogues on the Sabbath.  
11. And behold, there was a woman which had [a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.]  
Paraphrase 11. sore disease inflicted on on her by the devil, v. 16. for the space of eighteen years, and she did so extremely stoop, that she could hardly see the heavens.  
12. And when Jesus saw her, he called her unto him, and said unto her, Woman thou art loosed from [thine infirmity.]  
Paraphrase 12. thy disease.  
13. And he laid his hands on her, and immediately she was made straight, and glorified God.  
14. And [the Ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work;] in them therefore come and be healed, and not on the sabbath day.  
Paraphrase 14. the head of the Consistory being angry that Jesus did cures on the sabbath, gave command to the multitude, saying, There are six days, in the compass of which men ought to do all the work, which they do in the week.  
15. The Lord then answered him and said, Thou hypocrite, doth not each one of you on the sabbath day lose his ox or his ass from the 
* stable, See c. 2. note c.  stall, and lead him away to watering?  
16. And ought not this woman, being a daughter of Abraham, [whom Satan hath bound, lo, these eighteen years, be loosed from this bond] on the sabbath day?  
Paraphrase 16. on whom Satan hath inflicted a sore disease, of 18 years' duration, be cured of this disease  
17. And when he had said these things, all his adversaries were ashamed, and all the people rejoiced for all the glorious things that were done by him.  
18. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?  
19 It is like a grain of mustardseed, which a man took and cast into his garden, and is grew, and waxed note a a great tree, and the fowls of the air lodged in the branches of it.  
Paraphrase 19 Mat. 13. 31.  
20. And again he said, Whereunto shall I liken the kingdom of God?  
21. It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.  
Paraphrase 21. Mat. 13. 33.  
22. And he went through the cities and villages teaching, and journeying toward Jerusalem.  
23. Then said one unto him, Lord, [are there few that 
* escape  shall note b be saved? And he said unto them,]  
Paraphrase 23. is the doctrine of the Gospel likely to be received by the generality of men, or only by a few disciples of us? And the reply that Christ made to this question, was to advise him and all others  
24. Strive to enter at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.]  
Paraphrase 24. That they should not be led away with the example of the many, that neglected the present opportunity, and after would not find admission, when they should desire it, either into the Church here, or the kingdom of God at the day of doom, That the Gospel should at length be removed from the obstinate jews, and consequently heaven also.  
25. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are.  
26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast tanght in our streets.  
27. But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.]  
Paraphrase 25, 26, 27. That a great deal of timely care and industry and contention was required to get the end of our Christian faith and hope, and that a little formal seeking of him, a desiring the reward upon no farther pretences, then that the Gospel hath been preached among them, that they have eat and drunk in Christ's presence, nay that they have by him been enabled to work miracles, Mat. 7. 22. etc. would not serve the turn, without a careful and due performance of all that Christ requires of us. As for others, be their pretences and confidences never so great, they shall at the day of judgement be utterly rejected, and their wicked doings rewarded with everlasting fire.  
28. There shall be weeping and guashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out.]  
Paraphrase 28. And then what a restless torment will it be to you, to see the fathers of the old world, that never saw or heard Christ preach among them, as you confess you have, received by God into his kingdom, and you rejected? Mat. 8. 11, 12.  
29. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.]  
Paraphrase 29. And though but few jews should receive the faith, yet disciples shall come in to Christ from all the quarters of the world, and by him in the Church be received and entertained, as at a feast (which is some farther answer to the question v. 23.) and so consequently bear the Patriarches company in heaven.  
30. And behold there are last which shall be first, and there are first which shall be last.]  
Paraphrase 30. And they that are now afar off, the Gentiles, shall be admitted to his favour, while the present jews through their obduration shall be cast out, v. 28.  
31. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence, for Herod will kill thee.]  
Paraphrase 31. Upon his instructing the people and doing miracles, in this manner, some of the Pharisees unwilling that they should thus see his power, and hear his doctrine, were very desirous to have him gone, and for a pretence suggested the danger that he was in from Herod, if he should stay any longer, saying, Go out of Galilee, Herod's jurisdiction; for if thou stay here, he will put thee to death.  
32. And he said unto them, Go ye, and tell 
* this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that fox, Behold, I cast out devils, and I do cures to day, and to morrow, and the third day I shall be perfected.]  
Paraphrase 32. And Christ (according to his prophetic office, which gave prophet's authority to reprehend all, were they never so great in this world, and their commission to the execution of that office made them superior to all to whom they were sent, Jer. 1. 8, 9, 10.) answered them, saying, Go tell that great artificer, or subtle disguised person Herod (by the manner also of the expression, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Titus Bostrensis. p. 805. E.  left dubious, intimating the subtlety of the Pharisees, disguised by them, but by him discerned, who by the mention of Herod's design to kill him, thought to drive him out of their coasts) that I attend the decree of my Father, and in the mean time perform the office for which I was sent, not fearing what he can do unto me. Behold, I cast out devils, cure diseases for a while at present; and after a while when my course is finished, I am to suffer death.  
33. Nevertheless 
* to day and to morrow it is necessary for me to do what I do, and on the day following to go  I note c must walk to day, and to morrow, and the day following, for it cannot be that a prophet perish out of Jerusalem.]  
Paraphrase 33. In the mean time I must do what I do, and then go and suffer at jerusalem, being designed by my Father first to do these works, and then to die there, that being the place where all people have been wont to be put to death, at the council of the great Sanhedrim, and where, though capital judgements are now taken from the jews, yet the prophets are to be tried.  
34. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, 
See Mat. 23. 39  how often would I have gathered thy children together, as 
* a bird doth her young ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kings MS. reads, and the Ancient Greek and Latin.  an hen doth gather her brood note d under her wings, and ye would not!  
35. Behold, your house is left unto you desolate: and verily I say unto you, ye shall not see me, until the time come, when ye shall say, Blessed is he that cometh in the name of the Lord.  

Annotations on Chap. XIIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 A great tree] That a mustardseed grows into a tree, is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the greatest of herbs, or things that grow of seeds, but (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports) greater then such, and therefore it follows there, that it becometh a tree, and here that tree a great one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is not to be measured by what we see of this seed among us, but by considering the Hebrew soil and clime, of which this is ordinarily affirmed among their authors. In the Babylonish Talmud, Ketub. fol. 3. there is mention of three boughs of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mustard, one of which being broken off from the rest yielded nine Kabs of seed, and the wood thereof was sufficient to cover a little house. So in the Jerusalem Talmud, Peah c. 7. there is mention of a bough yielded three Kabs of that seed. And again in the same place, of a stem or bough of mustard, which Simon the son of Chalaphta had in his garden, into which he could climb up as into a figtree. And therefore agreeably to this it is that our Saviour here speaks so great things of it. And whereas it is said Mat. 13. 32. that it is the least of all seeds, although among us, some other seeds may be found less than that, as Rue, and Poppy, yet it is not necessary it should be so there. However it is apparent that the smallness of it was Proverbial among them, and is therefore mentioned by Maimonides, More Neb. P. 1. C. 56. and set opposite to the Firmament, the one as an instance of the smallest, the other of the greatest magnitude.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Saved] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath already been touched on, Note on Mat. 10. n. see Mat. 19 6. And for a fuller declaring of it, it will not be amiss first to observe it in the Old Testament, there the Hebrew reciprocal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saving, or delivering, himself, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are ordinarily rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved, or delivered, and ordinarily signify elabi or evadere, to evade, or escape. So Gen. 19 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot escape to the mountain, in the same sense, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flying to the mountains Mat. 24. 16. So Gen. 19 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Septuag. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make haste to escape thither, where to escape is to get out of the reach of Sodom, the place which was then to be destroyed, and flee as to a sanctuary, to that other city. So 1 Sam. 19 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he departed and fled and escaped. So Joel 2. 32. whosoever shall call upon the name of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall escape, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be saved, in that sense, Rom. 10. 13. So Isa. 45. 20. where Symmachus reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that escape of the nations, the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the saved of the nations. So Isa. 49. 6. the preserved of Israel, and Ecclus 39 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that escapes, or is saved. So of the sick man, Joh. 11. 12. If he sleep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will escape, and Act. 27. 20, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye cannot escape the shipwreck, so 'twas showed to signify Mat. 24. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribulation was so great, that if it had not been shortened by God, no Jew had escaped, but for the sake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which (as it was showed there) denotes the remnant which by God's promise was to be preserved, and which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the days were promised to be shortened. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 28. 1. and is ordinarily rendered, escaped. This being premised of the prime importance of the word, the next thing observable will be, what hath formerly been mentioned, that in the Prophets there is frequent mention of a remnant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that should by the mercy of God be rescued out of the common calamity, the fatal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews, that was now at hand; These are sometimes called, the escaping (evasio) of the house of Israel or Judah, or, the escaping that remaineth, or, the remnant that is escaped, Isa. 37. 31, 32. In which place he that shall weigh it, or compare the translation of the vulgar Latin, with Forerius' new one, out of the Hebrew, will find that the reliquiae de Hierosolymis, the remnant of Jerusalem, & salvatio (that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) de monte Zion, they that are saved, or, escape of mount Zion, are all one with evasio quae derelicta est, the escaping which is left, that is, they that escape, when others perish; See Nehem. 1. 2. and 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where he asks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the saved that are left. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aequipollent to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, residuu●, remnant, which therefore is rendered by it, Jer. 4. 17. and 44. 14. and in other places (parallel to which we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a remainder that escapeth, in Julian, 
* p. 6.  Or. 1.) and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not, as the printed copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obad. 18. which signifies, saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that escapes alone in war, (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scholar In Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vates, which before the first colours carries a firebrand, when the armies are to meet and fight, and hath the privilege of a Legate or Herald not to be hurt or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib.  violated.) From this acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the saved, for that remnant which should escape of the Jews out of the common destruction and slaughter that fell upon that people, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes (and therefore, saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one) sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 21. 36. they that have the honour or favour to escape: another acception there eye of it for those which should believe in Christ, receive and embrace him at his coming, and, having done so, adhere and cleave fast unto him. So when Isa. 10. 22. it is prophesied that the remnant of Israel shall return, the Apostle, Rom. 9 27. applies that place (literally spoken of the return from the Babylonish captivity) by way of accommodation to their receiving the faith of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a remnant shall escape out of that Epidemical unbelief, and receive Christ. Thus Procopius understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiarly of believing in Christ, in Is. p. 576. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first fruits of that remnant that escaped, was the disciples of our Saviour. So Luk. 19 9 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was come to Zacchaeus at that time, was repentance, conversion, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the recovering the sinner, or the publican, to repentance, ver. 10. So 1 Cor. 7. 16. the believing wives saving her husband, is converting him to the faith, And Rom. 11. 14. provoking and saving the Jews, is by emulation bringing them to repent and receive the Faith. And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here shall be those, especially the Jews, that believed in Christ and adhered to him, according to the importance of that Act. 11. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the remnant of men (that is, of the Jews, opposed to the Gentiles after mentioned) might seek the Lord. To this purpose it is that Ignatius in his Epistle to Polycarp bids him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhort all that they escape, that is, repent and accept the faith, and that 
* On Isael. p. 683.  Procopius makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two ranks of these escapers, the Jews that expected the Messias, and the Church of the Gentiles, the latter of which having called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude of them that escape of the Gentiles, he strait interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the running together of the nations called Christians. And then the clear meaning of this uncertain man's question will be this, Whether this doctrine or faith of Christ so contrary to the humour and passions of the world, should be able to propagate itself, and prove so successful, as to be received by many, or whether it should be contained and enclosed within a narrow pale, that so he might either resist Christ with the many, or have the honour of being one of the few singular persons that received him. And accordingly Christ's answer is to put him on that narrow path that leadeth to life, that the few were likely to find, the way of infidelity being so broad and beaten though it led to absolute destruction. By this explication of this place will appear also what is meant by the same word, Act. 2. 47. where 'tis said that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, by the grace and power of God there came daily many new converts, penitent, reformed Christians unto the Church. The rise of that interpretation in that place will be best taken from the admonition of S. Peter. ver. 40. of that chap. in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye saved from this crooked generation, where the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly, getting out, escaping, flying from that great pertinacy, and obduration of that age against all the miracles of Christ and his Apostles, crucifying him, and resisting all the powerful methods of his workings, that is, not being saved eternally (for that would not be matter of exhortation unless as that is a certain consequent of repentance and belief in Christ,) but retracting the vicious course that they and others went on in, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. Repent. For when S. Peter had said Repent, 'tis added, that in many other words he admonished them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be saved or escape, etc. which is an affirmation, that to repent is the same thing, which in other and more words is to be saved, 
in Epictes. p. 70.  or escape, from that perverse generation, as in Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having the beginning of being saved, is set to expound a former phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that begin to be instructed. And accordingly in Zaleucus in his prooem to his Laws, 
* Ap. Stob. p. 280.  where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put together as phrases of the same importance, wise men and such as meant to be safe. And therefore when it follows that they that willingly received the word, that is, that admonition of his, were baptised, and that there were 3000 that day added to the Church, that certainly is an explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he added the saved, or reform Christians. So that that which was done in such a measure one day, ver. 41. is said farther to be done every day, ver. 47. in some measure, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that willingly entertained the word there, is but a paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved here, which being in the present and not future tense must needs belong to the present condition of men, that is, such penitent forsakers of the wicked perverse age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, saved out of the crooked generation, and in a parallel phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fled from the pollutions of the world, 2 Pet. 2. 20. by which Christians are there expressed. In this sense we have the word used observably by Procopius on Isa. 
p. 327.  26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Gentiles came in to Christ (not when they were saved or come to heaven, for the Jews could not see that, but) when they forsook their idolatry, and inbraced the Christian faith, and so escaped out of that perverse generation, the Jews were inflamed with envy, and would rather have endured any punishment, then to see the Gentiles thus reform, and reproach to them their infidelity and impenitence. Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the saved, are believers, they that embrace the Gospel and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that perish, as to the contrary, those that believed not, both there, and 2 Cor. 4. 3. where he saith his Gospel is hid to them, that is, to those which heard, but believed it not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers, v. 4. unless perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be thought a higher degree of the same thing, to wit those that for their unbelief are deserted by God, and so blinded that they cannot see, and then proportionably to that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be those penitent believers, endued with a higher degree of grace from heaven. But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than the unbelieving Jews, that continued in their unbelief (and so by proportion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary) may farther appear by an ancient place in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. ●. 12.  Clemens, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praying for those that perish (not for them that are already destroyed) notes the prayers in the Easter week, which were offered to God by the Christian Church for the Jews, as appears by the beginning of the 14. chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to mourn for them, because they have not believed. All that I shall add to this, is but the opinion of Joh. Curterius, the translator of Procopius on Isaiah, who meeting oft in that Author with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are saved, hath sometimes been forced to render it, 
p. 58.  quibus salutis cura est, they that have care of salvation, the matter not bearing any interpretation which had nearer reference to salvation, or decree of salvation, than that expression of his would bear. Out of all that hath been said of this word, the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently be cleared in all the places of the New Testament; and for the notion of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have said enough already to give direction for the understanding it, where ever 'tis to be met with, not always for eternal salvation, but oft for other kinds of escaping, and deliverances out of diseases every where almost in the Gospels, out of other dangers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 3. 15. as one that escapes out of the fire (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing much in his passage, but himself escaping) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 20. either through, or from, the water, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarcely escape, 1 Pet. 4 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas 23. rescue in fear or in time of danger, snatching them out of the fire. All which we shall refer to their several places, see Note on Rom. 10. a. and 13. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. I must walk] That there is in this verse an ellipsis or defect, there is little doubt, and what it is will be best judged by comparing it with the former verse, or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the business of his miracles, curing diseases and casting out devils, and it shall not be in his power to hinder him; though he threaten or design to kill him, v 31. he should not be able to do it, but shortly indeed he should have made an end of his business, and then he should be put to death. The time of his doing miracles, etc. he there calls to day and to morrow, as the time of his being put to death, the third day; and so in this verse he gives him a reason why he should not fear his threats, nor go out of the way, which he was advised to v. 31. because, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There is a necessity in respect of God's decree, that to day and to morrow, that is, for that space before mentioned, I should cure, etc. or, as it is Joh. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work▪ (so Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must stay here a while and do miracles,) and then indeed it is as necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third day, or, the day immediately following or adjoining (see Note on Mar. 1. b.) or after my work is done, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go, either in that sense, wherein that word is taken c. 22. 22. that is, to be put to death (and so 'twill be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be martyred, as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nyssen, and other Christian writers, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go from thence (as he was advised to do v. 31.) up to Jerusalem, that being the place where the judgement of the great Sanhedrim was, where (and no where else) the cases of Prophets, which were accused of any great crime, were to be tried, (see Cunaeus de Repub. Heb. l. 1. c. 12.) whereupon it follows immediately, O Jerusalem, Jerusalem!  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. Under her wings] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gather under the wings seems to be a Proverbial phrase among the Jews for gathering and admitting of Proselytes: thus in Maimonides tit. Isuri bia, c. 13. speaking of the three ways of receiving Proselytes, circumcision, baptism, sacrifice, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And in like manner through all ages, as oft as a Gentile would enter into the Covenant and be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the wings of the divine Majesty, and take upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of the law, etc. where the wings of the divine Majesty referring to the manner whereby God signified his presence in the Ark, and in the holy of holies, by the Cherubims wings that covered the Propitiatory, the being gathered under his wings is there set for his entering into the Covenant, and attended with undertaking the yoke of the Law, that is, obedience to his Commands, and being his Proselytes; and so here Christ's gathering as a bird under the wings, is the preaching the New Covenant to them, and calling them all, as Proselytes, to receive it. See Note on 1 Cor. 10. a.    

CHAP. XIV.  
1. AND it came to pass as he went into the house of one of the note a 
* Rulers which were Pharisees  chief Pharisees to eat bread on the sabbath day, 
† even they were watching him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  that they watched him.]  
Paraphrase 1. And being upon an invitation persuaded to go on a Sabbath day, and dine with one of the Pharisees of great quality, a Ruler, or member of one of their Consistories, they themselves that had thus invited him, did insidiously and treacherously watch and observe what he would do, on purpose to take advantage against him, (A thing contrary to all laws of hospitality.)  
2. And behold, there was a certain man before him, which had the dropsy.  
3. And Jesus [answering, spoke unto the Lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?]  
Paraphrase 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present, saying, Is the working of a cure on a sick man a thing forbidden, and so unlawful to be done upon a sabbath day?  
4. And they held their peace. And he took him, and healed him, and let him go.  
5. And he answered them, saying,] Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?  
Paraphrase 5. And he said unto them,  
6. And they could not answer him again to these things.  
7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them,  
8. When thou art bidden of any man to 
* a marriage-feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mat. 9 e. & 22. a.  a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of him.  
9 And he that bade thee and him come and say to thee, Give this man place, and thou begin with shame to take the lowest room.  
10. But when thou art bidden go and sit down in the lowest room, that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have 
* honour, glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worship in the presence of them that sit at meat with thee.]  
Paraphrase 7, 8, 9, 10. And being at this feast he observed how desirous those persons (Doctors of the law, and Pharisees, etc.) were, every of them to take place, or have the precedence at the feast, and thereupon knowing their inclinations, he spoke this parable to them, which imported how much more honourable it is for a man to set himself below; then above his place, and how certain a way that is to get him honour.  
11. For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.]  
Paraphrase 11. For humility is the only thing that is valued, or commended, or thought fit to be rewarded either by God or man.  
12. Then said he also to him that bade him, [When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee.]  
Paraphrase 12. Let not thy intertainments be of those which can, or are likely to entertain thee again, or to whom thou hast obligations of asfinity, etc. for this is but a worthless way of hospitality, in which there is nothing commendable or thankworthy.  
13. But when thou makest a feast, call the poor, the maimed, the lame, the blind,  
14. And thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just.]  
Paraphrase 13, 14. The only commendable way, and that which it will be reasonable for God to reward is, the entertaining of those that want, and who are not likely to make thee any return, for this God will be thy debtor, and pay thee at the day of judgement, and there can be no such advantage to thee as that.  
15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.]  
Paraphrase 15. Upon this occasion one repeated that known saying among the Rabbins, Blessed, etc. that is, 'tis certainly a much happier thing to be feasted by God in his kingdom, then by any man on earth, and therefore that is most true which was said v. 14. that 'tis more advantageous to any man to entertain the poor than any else.  
16. Then said he unto him, a certain man made a great supper, and bad many,  
17. And sent his servant at supper time to say to them that were bidden, Come, for all things are now ready.  
18. And they all 
* presently  note b with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.  
Paraphrase 16, 17, 18, etc. To this Christ replied by a parable intimating the truth of what that person last had said, but withal, telling them that this celestial feast, everlasting reward was that, that they had oft been invited to, and the generality of the Jews neglected to make use of the invitation, preferring their own designs of worldly advantages before it, thereby provoking God extremely. And therefore the heathen, and sinners, and mean persons of the world were fain to be taken in, nay importunately wooed to come to that feast, in stead of them; and those that were the principally designed guests to be utterly rejected.  
19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.  
20. And another said, I have married a wife, and therefore I cannot come.  
21. So that servant came and showed his Lord these things. Then the Master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.  
22. And the servant said, Lord, it is done, as thou hast commanded, and yet there is room.  
23. And the Lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.  
24. For I say unto you, that none of those men that were bidden shall taste of my supper.]  
25. And there went great multitudes with him, and he turned, and said unto them,  
26. If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.]  
Paraphrase 26. If any man offer to undertake my discipleship, and doth not prefer me before all others that are nearest to him, yea and before his own life too, Mat 10. 37. he is not for my turn; And my service being so sure to bring persecutions along with it, will not be for his.  
27. And whosoever doth not bear his cross and come after me, cannot be my disciple.]  
Paraphrase 27. And whosoever doth not come to me with a preparation of mind to suffer any thing rather than part with me, is not fit for the turn.  
28. For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?  
29. Lest haply after he hath laid the foundation, and is not able to finish it all that behold it begin to mock him,  
30. Saying, This man began to build, and was not able to finish.]  
Paraphrase 28, 29, 30. For as he that sets on building, and hath not a stock to hold out, leaves his work imperfect, and becomes ridiculous;  
31. Or what king going to make war against another king, sitteth not down first and consulteth, whether he be able with ten thousand to meet him that cometh against him with twenty thousand?  
32. Or else, while the other is yet a great way off, he sendeth an embassage and desireth conditions of peace.]  
Paraphrase 31, 32. Or as he that designs a battle or a war, and and is not provided with all necessaries to go thorough with it, had better never engage, or being engaged should presently think of treating and compounding the matter,  
33. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple.]  
Paraphrase 33. So he that undertakes to be a Christian, 〈◊〉 ●●●olve to renounce all that is most precious to him in this world, or else he will not be able to hold out, and so had better 〈◊〉 to that profession.  
34. Salt is good, but if the salt have lost his savour, wherewith shall it be seasoned?]  
35. It is neither fit for the note c 
* earth  land, nor yet for the dunghill, but men cast is out. He that hath ears to hear, let him hear.]  
Paraphrase 35. The unhappy remainder is useless beyond the most noisome excrement, or putrid carcase. It is not fit or useful (as some things are) to enrich the ground, no nor to mix with other things, which being corrupted from their primary use, are yet good for that (and so are kept, though in a mean place, for that use) 'tis neither at present, nor for the future by long digestion, or farther putrefaction capable of being good manure or compost for the earth, but is utterly unprofitable, and generally dealt with as such, cast out without any respect into those places where men would have nothing grow, apt only to convert a good soil into a desert. Let every disciple, every 〈◊〉, designed by Christ to be the salt of the earth, lay this to heart, for he is nearly concerned in it.  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Chief Pharisees] What is meant by Rulers simply, Rulers of the people, and Rulers of the synagogues, hath been formerly showed, Note on Mar. 5. c. and on Mat. 9 g. viz. that the Rulers simply were the Judges in their lesser Consistories, in particular cities, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or, when the Context belonging to Jerusalem so enforceth it, those of the great Sanhedrim at Jerusalem. Now the Pharisees which are so oft mentioned in the Gospel, were a particular sect in their religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Paul, who was one of them, and that an improvement of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hasidaei (as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Mac. 2. 42. those that voluntarily performed some things, which the Law required not, and were contrary to the Karaei or Scripturarii, who were for that only which was commanded by law) forming those things into doctrines or precepts, and obliging all to the performance of them, which the Hasidaei performed as freewill offerings, and so divided themselves from the rest of the profane world (which did not as they did) nay from the Haesidoei themselves (who performed as much as they, but did not think themselves or others obliged by law to do so,) and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or divided from other men, and by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sect that required the most exact performances of any. By this it appears that these were not any order or sort of men settled by law, which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rulers over them, but only a sect, of which some of all orders of men were, and indeed a prevailing sect, taken up by most of the chief men of the nation, the Elders in the great council or Sanhedrim in Jerusalem, and the Rulers in the Consistories in other cities, which therefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers, and those rulers Pharisees, one of whom is here spoken of and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the rulers that were Pharisees.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. With one consent] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Syriack adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the feminine numeral which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one. And there is little question but S. Luke so rendered that Syriack word. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, presently, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is all one literally with this phrase) and consequently 'tis best rendered presently. See our learned Mr. Fuller in his Miscellanies.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Land] The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be guessed, first by that saying of Mat. 5. 13. You are the Salt of the earth, that is, the persons by whom the whole world of men must be seasone● and 2 lie, by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth, or 〈◊〉 and ordinarily for the men, the inhabitants of the earth, as 1 Sam. 27. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, smiting the earth, and the like very often. From whence 'tis easy to conclude, that for the salt to be useful, or fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the earth, is to be proper for the use of men, and if by its illness it cease to be so, 'tis of all other things the most unprofitable, for whereas other things being not fit for men, may yet be fit for the dunghill, salt by its natural impropriety is debarred even from that most inferior degree of profitableness. But perhaps, and indeed m●st probably, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may, in the husbandman's notion, signify land whether pasture, meadow, or tillage, all which are improved by manure. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 6. 7. Now two sorts of manure there are; Some things have a peculiar propriety to the enriching of ground, and are used alone, without mixture of any thing else with them, as to some ground, marvel, lime, etc. Some things having not this propriety in any special manner, yet being in mixture with those that have, are fit for this turn, and of such generally our mixums or composts are made, wherein all kind of dung being one special ingredient, that mixum may well be the thing, that is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dunghill, whither, as is here intimated, many other things are cast, as well as dung. Now salt, which is very good for domestic uses, when that loses its virtue, when 'tis corrupted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so is no longer good for those uses, 'tis likewise good for nothing else. Other things, when they are corrupted, do but change their use; dung itself, in the utmost degree of putrefaction, is good for enriching of land, but salt corrupted, quite unlike other putrid things, is not good singly by itself to be laid on any sort of land, no nor in mixture, or compost with any thing else, no not with dung, which is most useful. And this is the state of a putrid disciple, a corrupt Christian, he doth hurt wheresoever he is, but no kind of good, and therefore as a wicked, and not only unprofitable servant (or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable is the worst character that can be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 is cast out, as here the unsavoury salt, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneous, or reprobate, whereas the good Christian is elect, precious, a good and faithful servant, very profitable to his Master's use, and honour, and the advantage of other men. In this expression of our Saviour's of salts losing its savour, one thing farther may deserve to be added from the Chemist's doctrine of salt. For it is certain that salt, if we speak strictly, is not capable of being made insipid, nothing in nature being able so to work upon that fixed incorruptible principle. It is therefore necessary that in this place by sal● losing its savour, we understand a mixed body, wherein salt abounds, (so in our vulgar dialects, especially in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common name of salt and salt-bodyes, and is indifferently rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and then 'tis most true, that salt may lose its savour, that is, that in such a body the salt may be either removed, and drained forth, and then the body will be really insipid, or buried in a mass of other prevailing elements, and then to us it will appear insipid, and be justly said to have lost its savour. And on these terms our Saviour's parable exactly corresponds with the process of nature in all mixed bodies; For when in their dissolution, their spirit, Phlegm, and Sulphur are called forth, the remainder yet is, in several cases, ●educible into the ancient form, and when it is not, yet it is useful to many and those noble purposes, at least it is helpful to the ground, to make it fertile. Thus corrupted fruits and plants, the excrements and carcases of living creatures, thus lime, and ashes, and burnt land are profitably used in tillage, some immediately applied, others after digestion and being putrified. But if at last the salt be drained out of these, or any other bodies, what is left is an useless elemental earth, in the Chemist's language a Caput mortuum or terra damnata, and is not fit for the land to be immediately laid upon it, nor yet for the dunghill or mixum, there to be rotten a while, and then made use of, but possibly good for walks or allies, where we would have nothing grow, there to be trodden under foot of men, as it follows in the text. Accordingly in the Primitive discipline the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did cast themselves at the feet of the pious Christians, as meriting to be trampled on by them, and calling to all that enter the Church to tread on them as unsavoury salt. If to this it be objected that by this way of interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt in the second place shall be taken for the salt body, or that which hath salt in it, whereas in the first place it signifies salt itself, the answer will be obvious, by reflecting on the parable of salt, Mat. 5. to which is immediately subjoined, Ye are the light of the world, and to that is added, not Do you shine, but let your light so shine etc. Where as Christians are first named light itself, and then luminous bodies, so both there and here Christians are first resembled to salt itself, and then immediately to salt bodies, or things which have salt in them, and so still this is an agreeable interpretation.    

CHAP. XV.  
1. THAN drew near unto him all the Publicans and [sinners] for to hear him.  
Paraphrase 1. heathens in great multitudes  
2. And the Pharisees and Scribes murmured, saying, This man 
* admitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  received sinners, and eateth with them.  
3. And he spoke this parable unto them, saying,  
4. What man of you having an hundred sheep, 
Mat. 18. 12.  if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it?  
5. And when he hath found it, he [layeth it on his shoulders] rejoicing.  
Paraphrase 5. he brings it home with great care, and some pains to him, yet  
6. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost.  
7. I say unto you, that likewise [joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no note a repentance.]  
Paraphrase 7. God in the sight of 〈◊〉 angels shall rejoice, (and empress that joy) at the returning and repenting and change of one heathen or sinful Atheistical liver, more than at the daily virtuous performances of those which have never been engaged in a vicious course, and so though they have, and want sorrow (and wishing it were otherwise) for their frequent slips and failings and infirmities, and withal a diligence, and vigilance, and greater industry and study for the future to grow in piety, and strength of grace, yet having always continued in a virtuous course, these need not that change of mind which belongs to others, and is properly called by that title of Repentance.  
8. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?  
9 And when she hath found it, she calls her friends and her neighbours together, saying, Rejoice with me, for I have found the piece which I had lost.  
10. Likewise, I say unto you, there is joy in the presence of the Angels of God over one sinner that repenteth.]  
Paraphrase 10. After the same proportion it is that God expresseth joy in the sight of his angels upon the reducing of one indulgent sinner to good life.  
11. And he said,] A certain man had two sons.  
Paraphrase 11. To which purpose he made use of this other parable by way of story,  
12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his 
* estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  living.  
13. And not many days after the younger son gathered all together, and took his journey into a far country, and there 
† spent, scattered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wasted his substance with riotous living.  
14. And when he had spent all, there 
* was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  arose a mighty famine in that land, and he began to be in want.  
15. And he went and 
† fastened himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  joined himself to a citizen of that country, and he sent him into the fields to feed swine.]  
Paraphrase 15. And being in that distress he pinned himself upon one of the inhabitants of that region, being content to be entertained by him upon any conditions, never so hard, and he hired him, and set him to feed his swine in the fields, allowing him little food, but what was allowed the swine.  
16. And he would fain have filled his belly with the 
* fruit of the Carobe tree  note b husks that the swine did eat: and no man gave unto him.]  
Paraphrase 16. And he would have been glad to have filled his belly with Egyptian figs, a course unwholesome fruit, that swine fed on among them, and he could not get enough of them.  
17. And 
* or, he came and said to himself, see note on Mar. 2. a.  when he came to himself, he said, How many hired servants of my fathers have bread enough, and to spare, and I perish with hunger?]  
Paraphrase 17. And meditating with himself, he remembered the plenty that his father's servants had, (or, being reduced to some sense and consideration by this distress, he thus said within himself) The meanest of a multitude of my father's servants feed very plentifully, and I am ready to starve for want of the meanest food.  
18. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,  
19 And am no more worthy to be called thy son, Make me as one of thy hired servants.  
20. And he arose, and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell on his neck and kissed him.  
21. And the son said unto him, Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son.  
22. But the Father said to his servants, [Bring forth the best robe] and put it on him, and put a ring on his hand, and shoes on his feet.  
Paraphrase 22. Use him with all the expressions of respect & kindness which are possible, bring the best garment that is in the wardrobe,  
23. And bring hither the fatted calf, and kill it; and let us eat and be merry.  
24. For this my son was note c dead, and is alive again:] he was lost and is found. And they began to be merry.  
Paraphrase 24. For this return of a prodigal, so desperately lost, I look upon, as if he were risen from the dead, because  
25. Now his elder son] was in the field, and as he came and drew nigh to the house, he heard music and dancing.  
Paraphrase 25. Now that son of his that had always continued with him, and followed his business and observed him diligently, (parallel to whom is the just person that never run the prodigals course, and so needs no repentance)  
26. And he called one of the servants, and asked what these things meant.  
27. And he said unto him, Thy brother is come, and thy father hath killed the fatted calf, [because he hath received him safe and sound.]  
Paraphrase 27. to celebrate his safe return with a time of feasting,  
28. And he was angry, and would not go in: therefore came his father out and entreated him.  
29. And he answering said to his father, Lo, these many years I serve thee, neither transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I might make merry with my friends.  
30. But assoon as this thy son was come, which hath [devoured thy living] with harlots, thou hast killed for him the fatted calf.  
Paraphrase 30. spent all that portion which thou gavest him  
31. And he said unto him, Son thou art ever with me, and all that I have is thine.  
32. 
* But it etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It was meet that we should make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.]  
Paraphrase 32. But for the return of this thy brother from that riotous course which is as wonderful a work, and as considerable a blessing, as if he had been raised from the dead, it is all reason that we should express an extraordinary joy, in an extraordinary manner.  

Annotations on Chap XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Repentance] The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change of mind from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief, or sorrow, for sin, or dislike of what a man hath done, is sufficiently known, and as it hath place in many other passages, so eminently in this. For as he that lives a Godly life, may and doth often fall into such sins as deserve his sorrow and displeasure at himself, and so cannot be said not to want that sorrow, so it is certain that that man continuing all his life so, without any eminent fall into wilful sin, may be said not to need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that change, which here is spoken of, and is required to the bringing home of a lost sheep, a prodigal to his father's house. So he that was washed already had no need, saith Christ, save to wash his feet, but is clean every whit, Joh. 13. 10.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Husks] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here set down as the food of Swine, are the fruit of the Carobe, or arbour Ceratonia (which the Syriack translation reads accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac. who calls the tree itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that, saith Hesychius, is an Egyptian fig, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This fruit Gorrbaeus thus describes, that 'tis of the length of a man's finger, forked, about the breadth of a thumb, very sweet, but hard of concoction, and of an ill juice, which is agreeable to what is affirmed of it by Pliny. l. 15. c. 24. who adds that the rind of it is the part that is eaten, and thereupon c. 28. In siliquis quod manditur, quid nisi lignum est? that part of it which is eaten is the wood. Whence it is that Siliqua the Latin word for that fruit, comes also to signify the husk or rind of any kind of fruit, which is the reason, I suppose, why the word is ordinarily rendered husks, though the Latin siliqua do not always signify so. Of this fruit Dioscorides saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they be taken green, they are very ill for the stomach, and are apt to breed looseness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being dried they are medicinal for a looseness and are diuretical. The use of them green was probably that which belongs to this place, where the Swine are said to feed on them, as they were wont to be allowed to do on those other fruits, which were good for nothing else. 
l. 15. c. 28.  This fruit, saith Pliny, was ordinary among the Egyptians, agreeing therein with Hesychius, to which perhaps that part of the Parable refers v. 13. where the prodigal is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have travailed afar off to a region, though it be not named: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For that it cannot refer to some country in Judaea may seem, both because there is no mention of that fruit in Judaea, and because feeding of swine was against the laws of the Jews (for as to that mention of herds of swine among the Gadarens, all that can be concluded thence is this, that Gentiles then inhabited there, and so Josephus distinctly numbers Gadara among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pompey took away from the Jews) and thirdly because 'tis said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he travailed a great way off.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Dead] The Scripture-notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead may be learned from hence, to signify one that is desperately engaged in a wicked course. Thus those that were carried into captivity, and despaired of return, are called dead bones, Ezec. 37. 3. and the reducing of them is said to be the bringing them out of their graves, v. 12. So the state of Abraham's body, and Sarahs' womb, in respect of having hopes of a posterity, is called deadness, Rom. 4. 19 noting desperation of children, and no more; So the state of unchristian living is called death, 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespasses and sins, Ephes. 2. 1. (see Rom. 4. 17.) So 1 Tim. 5. 6. She that lives in pleasure is dead, while she lives. So the Jews have a saying, Ill men while they live are said to be dead. And so the ancient Arabs, Not he that is at rest is dead, but the living dead man he is truly dead: and all this no otherwise, then according to the ordinary notion of Pythagoras, who for any that had forsaken his school, that is, refused to live according to his rules of Philosophy, had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an empty coffin set in his place, to signify him to be morally dead. Accordingly reformation or recovery to good life, is called a rising from the dead, reviving, being quickened, passing to life, in these and other places, and signifies no more by all these expressions but only repentance from dead works, or renovation.    

CHAP. XVI.  
1. AND he said unto his disciples, There was a certain rich man which had a steward, and the same was accused unto him that he had [wasted his goods.]  
Paraphrase 1. unthriftily lavished out that estate, which was entrusted to him to manage, and improve.  
2. And he called him and said unto him, How is it, that I hear this of thee? Give an account of thy stewardship, for thou mayst be no longer steward.  
3. Then the steward said within himself, What shall I do? for my Lord taketh away from me the stewardship, [I cannot dig, to beg I am ashamed.]  
Paraphrase 3. Having not been brought up to it, I am not able to earn my living by my labour, and so there is no way of subsistence imaginable for me, but to beg, and that is a shame for me.  
4. I am resolved what to do, that when I am put out of my stewardship, [they may receive me into their houses.]  
Paraphrase 4. I may be entertained by my master's debtors.  
5. So he called every one of his Lords debtors unto him, and said unto the first, How much owest thou unto my Lord?  
6. And he said▪ An hundred [measures of oil,] And he said unto him, Take thy bill, and sit down quickly, and write fifty.  
6. baths (vessels containing near 10. gallons a piece) of oil.  
7. Then said he to another, And how much owest thou? And he said, an hundred measures of wheat, And he said unto him, Take thy bill and write fourscore.  
8. And the Lord commended [the 
* false, or unfaithful  note a unjust steward, because he had done wisely: For the children of this world are 
† more prudent for their own generation then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their generation wiser than the children of light.]  
Paraphrase 8. the Steward that deceived his Master, or, the officer to whom these fading things, the riches of this world, were entrusted: For worldy men are more provident and dextrous to make provision for themselves for the time to come, for the remainder of their life, then pious men are to provide for their eternal futurity.  
9 And I say unto you, make to yourselves friends 
* with the false Mammon, see note a.  of the Mammon of unrighteousness, that when ye fail note b they may receive you into everlasting habitations.]  
Paraphrase 9 Accordingly I advise you to make provision for yourselves, by so using the fading wealth which is entrusted to you here, that when these transitory comforts forsake you, you may be received into heaven.  
10. He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much.]  
Paraphrase 10. He that is a faithful steward of Gods in a right use of the riches of this world, will be so in grace, which is more precious, and he that doth not make use of his wealth, so as is most agreeable to God's design of trust, that is, gaining a richer crown for ourselves hereafter, by dispensing it to them that want it here, that man as long as he continues such, will never make that use of grace, that he ought to do.  
11. If therefore ye have not been faithful in the 
* false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note a.  unrighteous Mammon, who will commit to your trust the true riches?]  
Paraphrase 11. If therefore you have not made that use you ought of the fading riches of this world, who will intrust to you that which is more precious?  
12. And if ye have not been faithful in that which is 
* another's, who  note c another man's, who shall give you that which is your own?]  
Paraphrase 12. And if you have not made that use you ought of your worldly wealth, which is only entrusted to you for a time, as unto Stewards, and passes from one owner to another, What hope is there that God will give you those heavenly riches, which will always continue to you, and become your propriety, which you may enjoy to all eternity?  
13. No servant] can serve two masters, for either he will hate the one and love the other, or else he will 
* assist, o● retain, see note on Mat. 6. m.  hold to the one, and despise the other: ye cannot serve God and Mammon.  
Paraphrase 13. Here are put together by S. Luke many speeches of Christ, v. 13, 16, 17, 18. delivered by him in the Sermon on the Mount, and at other times, as first, that No servant  
14. And the Pharisees also who were covetous, heard all these things, and they derided him.  
15. And he said unto them, Ye are they which justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed amongst men, is abomination in the sight of God.]  
Paraphrase 15. You never can think sit to acknowledge yourselves guilty of Covetousness or any other fault, and are by men valued as the most sanctified persons, and that is all that you are solicitous for, But God sees the depth of your hearts, and therefore detests and abominates you, who among men are so highly valued.  
16. The law and the prophets were until John; since that time the kingdom of God is preached, and [every man presseth] into it.  
Paraphrase 16. the very Gentiles themselves (see Mat. 11. 12.) press  
17. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And it is easier] for heaven and earth to pass then one title of the law to fail.  
Paraphrase 17. Which you are not to look on as any design that the Law, and Prophets, the substantial parts of the Jewish religion, should be abolished, or any carnal liberty brought in, instead of it by Christianity: that shall never be. See note on Mat. 5. g.  
18. Whosoever putteth away his wife and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband, committeth adultery.  
Paraphrase 18. Mat. 5. 32.  
19 There was] note d a certain rich man which was clothed in purple, and 
* silk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fine linen, and fared sumptuously every day.  
Paraphrase 19 And by way of parable Christ told them, there was  
20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,  
21. And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.  
22. And it came to pass that the beggar died, and was carried by the angels [into abraham's bosom:] the rich man also died and was buried.  
Paraphrase 22. into heaven to be placed next to Abraham the father of the faithful (Mat. 8. g.)  
23. And in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  hell he lift up his eyes being in torments, and seeth Abraham afar off, and Lazarus in his bosom.]  
Paraphrase 23. And being dead and in a place of tormenting flames, he beholds Abraham in a place of joy, and the poor Lazarus placed next to him. See note on Mat. 8. g.  
24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.  
25. But Abraham said, Son, remember, that thou in thy life time receivedst note e thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.]  
Paraphrase 25. And Abraham with all 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Titus Bostrensis p. 808. C.  mildness and gentleness, and compassion, without any reproaching or reviling said unto him, All that I can in this thy sad condition impart to thee, is only to tell thee what thou art now to expect, and to mind thee of the reasonableness of it; For all thy portion of abundance, and prosperity, and ease, and selicity, without intermixture of afflictions, thou hast already enjoyed, and spent upon thyself, in thy life time, without imparting them to any other though in neversomuch want of thy relief; and on the other side Lazarus hath had all his portion of afflictions already, And now 'tis but just, that he should have his bliss, and you your torment without any allay or mixture.  
26. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence.]  
Paraphrase 26. But beside, there is an irreversible decree passed upon you, and all such, and 'tis not possible for all the saints in heaven to yield, or obtain any release for you, or for you to get release one minute out of that state.  
27. Then he said, I pray thee therefore, Father, that thou wouldst send him to my father's house,  
28. For I have five brethren, that he may [testify] unto them, lest they also come into this place of torment.  
Paraphrase 28. give an account of my condition, and with it, some seasonable needful exhortation.  
29. Abraham saith unto him, They have Moses and the Prophets, let them hear them.  
30. And he laid, Nay, father Abraham: [but if one went unto them from the dead, they will repent.]  
Paraphrase 30. though they are not moved with the hearing God's law, and denunciation of the Prophets, being so familiar with them, yet a messenger from the dead, which shall testify his own sight or knowledge, may probably work upon them to believe what he saith; and to be warned and reform by it.  
31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.]  
Paraphrase 31. But Abraham answered him with a quite contrary affirmation, That they which by the knowledge of their duty, delivered by Moses and the denunciations of the Prophets, are not wrought on, or brought to obedience or amendment of life, would not in any probability be wrought on by a narration of one that came to them from the dead, There being more reason to persuade any rational man, that the Scriptures are true, and worth our heeding, or (that being supposed as among the Jews it was) that upon that one motive delivered in them, he should reform and amend his life, than there would be to trust or believe him that should bring a message from the dead to any man on the earth, and to forsake an habit of sin upon that motive.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. unjust steward] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness in the 8. v. may be conjectured by the use of the same word v. 9 and the meaning of both, I conceive it to be fetched from some observations in the Hebrew tongue, as first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true, are taken in the same sense by the sacred writers (& therefore Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true distinctly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice, Gen. 24. 49. and Isa. 38. 19 and consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true, are directly opposite one to another. Thus they are set in this place v. 11. (and Joh. 7. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no unrighteousness, that is, falseness in him) and therefore must be resolved to signify (both of them) in a notion wherein they are thus contrary one to another. And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitful, appear to be all one by comparing Mal. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity was not found in his lips, with 1 Pet. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guile was not found in his lips. In this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be used, 1 Cor. 15. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, awake truly, or perfectly (in opposition to hypocritical unsincere reformation,) explained by the not-sinning that follows. Now what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. is clear, that true, perfect, valuable, durable riches, which is infinitely to be preferred before all the riches of this world (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  truly food, Joh. 6. 55. is such food as will make him immortal that feeds on it, in opposition to the manna, which they that fed on, died) that is, either the reward and bliss in heaven only, or grace here (as preparative to that) together with that hereafter. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to that must signify this inferior, vain, superfluous (as Phavorinus took it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) transitory, false wealth, so unvaluable in comparison of that other, called by the Rabbins (just in that style) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vain, or false, mammon, which they join with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of this world, which is so scandalously vain and false and unfit to be trusted on, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plenty or riches of this world (which is oft by the Targun rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mammon) is Prov. 10. 2. by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lie. And then the same, no doubt, is the meaning of that other phrase, varied from this only in the form, by a most ordinary Hebraisme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mammon of injustice, or falseness, and an example of it we have (from whence the phrase seems to be transcribed) in the Targum also, Isa. 33. 15. he separates himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mammon of iniquity, or the false riches, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of falseness, Ezech. 22. 27. Having found now the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 11. and 9 it will not be hard to resolve what is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steward of falseness also, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either so as may be proportionable to this notion of it, maintained throughout this parable, for those transitory false riches, called by the Targum (as was said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falseness, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then it will signify the dispenser of this inconstant, transitory, false riches of this world. Or else as it must, by that ordinary Hebraisme, signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a false, unjust steward, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unjust Judge c. 18. 6. but so, not as to commend his falseness, but only his prudence, in making use of that wealth, which was put into his hands (be that called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11.) so, as might give him a subsistence after, when his office was taken from him, and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the steward of falseness, that is the false steward, will be as perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the children of this world, i. e. worldly men, following in this verse, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the false riches or the riches of falseness, with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wealth of this world, or worldly wealth, as even now was said. As for the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust in the second part or application of the Parable v. 10. which is there opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful, that doth not refer to the deceitfulness of the steward in the Parable in cheating his master, but to the rich man, in the counter part, his not making use of those possessions entrusted to him, to that advantage of his own soul to which they might have been improved. In which respect, he that doth like the steward in the Parable, makes such prudent provision for himself, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful, making a gainful use of that which was committed to his trust, which is there called being faithful in a little, and is the very Christian virtue commended to us in that Parable, the making us friends with our riches; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there also signifies false, viz. to that trust put into their hands, in not making what advantage they might of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And lastly for that passage v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if you have not been faithful in that which is another's, it is not so to be taken as if the rich man's gaining by the trust committed to him, after the manner of the deceitful steward, were thereby accused; for on the other side the thing found fault with in the parable, in the 12. v. is the not doing that which the false deceitful steward did, and was commended for, v. 18. that is the not making such an use of that transitory wealth (that passes from one owner to another) at that time put into his hands, as might help him to reception and entertainment, when he was out of his service. For (to conclude this matter) it must be observed, that every rich man is in respect of God, as a steward to his Master, appointed to be a dispenser of that wealth put into his hands by God, which may therefore be here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another's, not so much his who possesseth it, as Gods whose steward he is, or theirs to whom it is to be dispensed. And then as in Aristeles Rhetor. l. 2. c. 23. 'tis mentioned as a law of Theodectes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that to them that did not take good care of other men's horses they did not deliver their own; so is it here, and only one difference there is between him, and a steward among men. He hath liberty to use the wealth put into his hands so as may be most (not only for his Masters, but also) for his own advantage, viz. to his endless reward in heaven; which though it were an injustice and falseness in a servant here on earth, who is altogether to consider his Master's profit, not his own, and so was injustice in this steward here, in the first part of the parable, yet it is duty, and that which by the will and command of God we are obliged to in the execution of that steward's office which the rich man holds under God, and is the only thing commended to us in this parable; and is so far from denominating him that makes that advantage of the treasure entrusted to him, an unjust or unrighteous steward in the application, that it denominates him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful in the latter part of the parable and him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false, that doth it not.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 They may receive] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken Impersonally, as it were, not denoting the persons that should receive them, whether God, or Angels, or good works themselves (though 'tis true that Christ who accounts what is done to our poor brethren, done unto him, will so receive and reward the merciful) but after the manner of the Scripture-speaking, to signify no more, than you shall be received, that is, that these works of charity shall (through God's acceptance and promise to reward them) prepare, as it were, a place in heaven for you, and ye shall, when your riches fail, be received into everlasting habitations. This I suppose is the meaning of that place in Ecclus. c. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not in the Dative but the Nominative case) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every work of mercy shall make, or prepare a place, to wit, in heaven for thee, and so the place will be intelligible, which otherwise will not, and the consequents will be natural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man shall find according to his works. Many examples of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for you shall be received will be obvious to any in the reading of the Scriptures. So when we read 2 Sam. 21. 8. of the five sons of Michal (for so our Hebrew copies now read, and so did those which the Chaldee and LXXII render) that she bore, etc. it cannot be understood, which she, that is, Michal, bare, but which were born to Adriel the son of Barzillai, for 'tis clear they were not michal's but Merabs children. So 2 Sam. 24. 1. the anger of the Lord was kindled against Israel, and he moved, that is, not God moved for 'twas Satan, 1 Chron. 21. 1. but) David was moved against them, etc. And so Castellio happily renders it to impulsus est David, etc. so in this Gospel c. 6. 38. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they shall give in the latter part of the verse, for that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given, in the beginning. So Lu. 23. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they do such things, that is, if such things be done, (that is, such judgements fall) on the green tree. So Rev. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they see his uncomeliness, that is, his uncomeliness be seen. So Lu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. 20, this night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they require thy soul, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy soul is required from thee. So Mat. 19 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he, that is, God, said, but it was said by Adam or rather by the historian, as his conclusion from thence, Gen. 2. 24.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Another man's] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was before touched (Note a.) I shall only add to the explication of it a passage of an ancient writer, 
p. 145.  the author of the Ecclesiastical Hierarrhy c. 3. making a difference and opposition between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the one side, the things that have a true being, are possessed immortally, and are eternally sweet; And on the other side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unstable pleasure which consists in things that are other folks, and which is not really, but only in appearance. On which 'tis Maximus's Scholion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The things that are other men's signify the things of this world, which are not properly any particular man's propriety, but pass from one man to another. And this truly seems the most proper notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, those things that are not properly our own, in respect of the weak tenure we have in them, they passing from us, or we from them so ordinarily; and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be more fully agreeable, and parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false mammon, as we even now explained it, and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is yours indeed (your propriety, peculiar, that shall never be removed from you) will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true riches.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 A certain rich man] That this is not a story but a parable, may appear by Gemara Baby. ad Cod, Berachoth, where thus much of it is set down, that a King made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great feast, and invited all the strangers, and there came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one poor man and stood at his gates, and said unto them, Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or portion (almost the Latin, pars) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they considered him not, and he said, My Lord the King, of all the great feast thou hast made, is it hard in thine eyes to give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one bit, or fragment, among them. And the title of this passage there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A parable of a King of flesh and blood.  
V. 25. Receivedst thy good things] The phrase of receiving thy good things seems to be agreeable to the Hebrew style, which useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving his world for an uninterrupted course of secular felicity, when all things succeed according to a man's will in this world, according to an ancient saying of theirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whosoever shall pass through forty days without chastisements hath received his world, a full abundant reward for all the good he hath done here.    

CHAP. XVII.  
1. THAN said he unto his disciples, [It is impossible but that 
* scandals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offences will come;] but woe unto him through whom they come.  
Paraphrase 1. It is not to be imagined that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schisms, and other the like means of hindering or discouraging men in their Christian course to come into the world (Mat. 18. 7.) to draw men from the Christian doctrine of truth and charity.  
2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, then that he should [
* scandalise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offend one of these little ones.]  
Paraphrase 2. discourage, or drive off one Christian to unchristian life.  
3. Take heed to yourselves, If thy brother trespass against thee, rebuke him, and if he repent, forgive him.  
4. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying. I repent, thou shalt forgive him.]  
Paraphrase 3, 4. Be ye careful that ye be not guilty of any degree of this, But on the other side after the example of Christ (mentioned in this matter, Mat. 18. 11, 12.) do the utmost in your power to reduce any Christian that offendeth, though it be by injuring thee, In which case thou art to be so far from being angry with him, or designing revenge, that thou must, beside pardoning him upon his reformation how often so ever he offend thee, use all probable means to bring him to repentance.  
5. And the Apostles said unto the Lord, Increase our faith.]  
Paraphrase 5. Upon another occasion (most probably that Mat. 17. 20. where in the discourse between his disciples and him, he taxeth their unbelief) he was entreated by some of the disciples, (who were not able to cast out a devil, or cure the young man of the Epilepsy, Mat. 17, 16.) that he would give them more of this gift of miracles, that they might be able to do all, to which they were by his designation sent, but were not able to do them, for want of some higher degree of this miraculous faith then as yet they had attained to.  
6. And the Lord said, If ye had faith as a grain of mustardseed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea, and it should obey you.]  
Paraphrase 6. And he said unto them, If you had but the least degree of true faith, you should by my power be enabled to work any the greatest miracle, remove mountains, Mat. 17. 20. make trees grow in the sea, etc. But what I mean by this true faith I will express to you by a parable, or similitude.  
7. But which of you having a servant ploughing or feeding cattle, will say unto him by and by, when he is come from the field; Go and sit down to meat?  
8. And will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken, and afterward thou shalt eat and drink?  
9 Doth he thank that servant because he did the things that were commanded him? I trow not.  
10. So likewise ye, when ye have done all those things which are commanded you, say, We are note a unprofitable servants: we have done that which was our duty to do.]  
Paraphrase 7, 8, 9, 10. As it is with an hired servant, 'tis not sufficient for him to do that one business for which he was hired, but other common offices there are, which belong indifferently to all servants, as waiting at table, etc. and when he hath done his other works in the field, for which he was hired, as ploughing, etc. he must first set cheerfully to the other offices, before he think he have done his duty, or expect to receive his ordinary food, his daily wages; so must ye (whose task it is to cure diseases, cast out devils) do all those things with all fidelity which are means to that end, or never think you have performed your duty. When confidence of my power, and using the mention of my name will not cast out devils, then solemn prayer is your duty to be superadded to that, and when that and prayer alone will not do, you must add fasting also, Mat. 17. 21. and not think that 'tis free for you to do, or not to do this (and that if you do it, 'tis eminent virtue in you) but you must look upon it as necessary duty, which when you have done, you have done no more than was commanded you, and was strictly required of you to do. This is the best answer which is likely to be given to your request of having your faith increased. Do not you neglect the means, and you shall be able to do what miracles you will; But as long as you think your partial obedience will serve the turn, and will not take the pains to fast and pray, to cast out a devil, and the like; this is an infidelity in you, Mat. 17. 17, 20. which will disable you from doing those miracles, which otherwise you would easily be able to do.  
11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.  
Paraphrase 11. who being unclean by their leprosy, and so to be separated from society, durst not come near unto him.  
12. And as he entered into a certain village, there met him ten men that were lepers, [which stood a far off.]  
13. And they lifted up their voices,] and said, Jesus Master, have mercy on us.  
Paraphrase 13. And being far from him, they cried aloud to him,  
14. And when he saw them, he said unto them, [Go show yourselves unto the priests. And it came to pass, that as they went, they were cleansed.]  
Paraphrase 14. You shall be healed, and therefore go and show yourselves to the priest, which by the law you are required to do when the cure is wrought, that he may pronounce you clean, Do you go immediately to the priest, and before you come thither, you shall be cured. And accordingly it fell out, as they were on their way, they were healed.  
15. And one of them when he saw that he was healed, turned back, and with a loud voice glorified God,  
16. And [fell down on his face at his feet,] giving him thanks: And he was a Samaritan.  
Paraphrase 16. now came near unto him, being cured of his unclean disease, which before made him stand afar off, and fell down before him on his face,  
17. And Jesus answering said, Were there not ten cleansed, but where are the nine?  
18. There are not found that returned to give glory to God, save this stranger.]  
Paraphrase 18. No one hath returned to acknowledge the mercy, save this one, who is a Gentile, or no Jew, (for so are the Samaritan●, accounted by the Jews)  
19 And he said unto him, Arise, go thy way, thy faith hath made thee whole.  
20. And when he was demanded of the Pharisees, [When the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation.  
21. Neither shall they say, Lo here, or, lo there, for behold the kingdom of God is within you.]  
Paraphrase 20, 21. When that kingdom of God, which John Baptist and he had preached so often, should come, he said, It comes not in any splendid manner as you expect, with a pompous solemn Court along with it, for men to gaze and look upon it, and say, Lo here it comes, as it is wont to be with ordinary Courts of kings, when they remove. For indeed it is already among you, the Gospel preached, which is the sceptre of this kingdom, and all other parts are but attendants of that. See Mat. 3. c.  
22. And he said unto his disciples, The days will come, when ye shall desire to see one of the days of the son of man, and ye shall not see it.]  
Paraphrase 22. And turning to his disciples, he tells them of these Pharisees, and other the like contemners of his preaching, that they that now despise this sceptre of the kingdom, receive not the Gospel, there shall come out against them that iron rod, destruction for this great sin, and then 'twill be too late for them to wish for these days of mercy, which now they despise, and make no use of.  
23. And they shall say to you, See here, or, see there, go not after them, nor follow them.]  
Paraphrase 23. Then many shall put you in hopes of a deliverer, pretend that there is a Messias in this or that place, but do not you follow nor heed any such report, nor look for any such deliverer. See Mat. 24. 25.  
24. For as the lightning that lighteneth out of one part under heaven, shineth unto the other part under heaven: so shall also the son of man be in his day.]  
Paraphrase 24. For a destruction shall come like lightning, quick and fearful, upon the Jews from the Romans in this day of Christ's vengeance upon his enemies. See note on Heb. 10. a.  
25. But first must he suffer many things, and be rejected of this generation.]  
Paraphrase 25. But this shall not be till after Christ's being rejected and crucified by the Jews.  
26. And as it was in the days of No, so shall it be also in the days of the son of man.  
27. They did eat, they drank, they married wives, they were given in marriage, until the day that No entered into the ark, and the flood came, and devoured them all.]  
Paraphrase 26, 27. And as it was in the old world, when for the great provocations thereof, God was pleased to send the flood upon it, without any visible change, or omen, or presignification of the particular time, Mat. 24. 36. (only Noah preaching repentance to them, and they not harkening to him, and then his building an ark, and going into it with his family) no man expecting it, the flood came and swept away all but those in the ark, so shall it be, when Christ comes to work his revenge upon his crucifiers, when they expect it not at all, as soon as ever a course is taken for preserving the faithful from the destruction (see note on Mat. 24. 9 and Rev. 7. 3.) the vengeance shall light upon the rest, and destroy all that are left in jerusalem. And that is all the foreknowledge of the time you shall have in answer to your question, ver. 20.  
28. Likewise also as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded.  
29. But the same day that Lot went out of Sodom, it reigned fire and brimstone from heaven, and destroyed them all.  
30. Even thus shall it be in the day when the son of man is revealed.]  
Paraphrase 28, 29, 30. And as when the sins of Sodom were filled up, and their cry was gone up to heaven, and God determined to destroy them, The people went on in their ordinary course, doing all things according to their wont, and then on that very day when Lot went out of Sodom, the fire and brimstone fell on that city; So as soon as the faithful, penitent Christians depart out of jerusalem, that fatal day shall come upon the rest, that day, I say, wherein Christ shall reveal himself by his judgements on his enemies and crucifiers, (see note on Heb. 10. a.)  
31. In that day he that shall be upon the house top, and his stuff in the house, let him not come down to take it away, and he that is in the field, let him likewise not return back.]  
Paraphrase 31. When thus you see judgement break out, let every man then that is in judaea make all possible speed to get out of it, as Lot and his family did out of Sodom.  
32. Remember Lot's wife.]  
Paraphrase 32. And the least delay or stop in the course, all inclinations of kindness to the sins or company of that place, may be as fatal to any, as 'twas to Lot's wife, who looking back became a pillar of salt, Gen. 19 26.  
33. Whosoever shall seek to save his life, shall lose it: and whosoever shall lose his life, shall note b preserve it.]  
Paraphrase 33. He that shall take any unchristian course of compliance (as the Gnostick Christians did afterwards with the Jews, to escape their persecutions) he undoubtedly shall perish in it, and he that being a disciple of mine, shall for the testimony of my truth cheerfully and courageously venture death, is the only person that shall escape this judgement. (See note on 2 Pet. 1. c.)  
34. I tell you, In that night there shall be two men in one bed, the one shall be taken and the other left.]  
Paraphrase 34. Then shall it not be in the power of any worldly providence to work any deliverance for any, but as in Sodom an Angel came and took Lot by the hand and led him out, preserved him, when many others were left behind, so shall it be now, Those whom God will thus please to seal, Rev. 7. 3. and preserve, the believers and constant professors, those shall be delivered and none else.  
35. Two women shall be grinding together, the one shall be taken, and the other left.  
36. Two men shall be in the field, the one shall be taken, and the other left.  
37. And they [answered and said unto him, Where Lord?] And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.  
Paraphrase 37. said, If we may not know the time when, yet Lord, where shall these eminent judgements show themselves? See note on Mat. 24. m.  

Annotations on Chap. XVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Unprofitable servants] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unprofitable servant, will be matter of some question, because of the somewhat distant character set upon it, Mat. 25. 30. There he is to be cast into utter darkness, his unprofitableness is a damning sin, expressed also by wickedness and slothfulness, but here they that have done all that is commanded (which sure is not a state of so much danger) must yet call themselves unprofitable servants, because they have done no more than so, have done nothing for which they should be thanked or rewarded above ordinary, v. 9 To this 'twere answer sufficient to say, that the same word is often used in several notions, sometimes in a stricter (for barely not-profitable,) sometimes in a larger sense. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might seem to be used Psal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  14. 3. and from thence Rom. 3. 12. (see Note on Rom. 1. g.) for all kind of impiety (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes he that lives not exactly according to law, sometimes the most wicked, lawless person) but that word in that place must be understood according to the notion of the Hebrew there, which signifies putrid, or stinking,, which is therefore useless, good for nothing, as rotten Eph. 4. 29. is opposed to good for use. Beside this therefore, there may be yet a farther account given of the word in that of Mat. 25. thus, The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a servant that brings in no profit to his Master. Now according as the office or employment of this servant is, so this will have more or less of guilt in it; he whose office or service consists in trafficking for his Master, to whom 'tis under precept (as it was in that servant, Mat. 25. he had been commanded by his Master to trade with his talon, Luk. 19 13. and from thence an obligation lay upon him, he ought to have put the money to the exchangers, Mat. 25. 27.) his not bringing in profit is down-fight disobedience, and accordingly as he is called unprofitable in one place, v. 30. so he is formerly by the same Evangelist styled wicked, and slothful, v. 27. which he could not have been, if he had done all that was required of him. And so though a bare unprofitableness sounded in a performance of all that was commanded (as here it was) bring not utter darkness upon the servant, but only deprive him of thanks, or reward above wages, v. 9 yet when that unprofitableness is inseparable from direct breach of precept, as there it appears to be, there it most justly brings that severe sentence upon the unprofitable. This difference then (which is but Extrinsecal, & Accidental to the nature of the word) being acknowledged, and so giving the account why the unprofitable in one place should be under a greater guilt then in the other, in all other respects the notion will be the same in both places. There 'tis set to signify him who had brought in no profit to his Master, made not use of his abilities, v. 25. to improve the talon committed to him. And agreeably so it must signify here. For two sorts of services are here taken notice of, One, that which is the particular task for which he is hired, as ploughing, feeding cattle, v. 7, another, which though it be not named or specified to him, or indented for at his entering into the service, yet belongs to every one, what office soever he is in, (as he is a servant) viz. bringing in meat, waiting upon his master at table, v. 8. This Aristotle in his Politics names among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those services that belong to every servant (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Grammar, Music Exercises, which belong to all young men, whatsoever faculty they apply themselves to.) Parallel to this, what services are of this kind, though they be not specified, or indented for by name, they are yet in all reason, and by obligation of obedience and service to his Master, to be performed by him; and he that neglects or refuses to perform them, doth not perform the duty of a servant, and for such neglect deserves stripes, where the Master hath that power over servants (as in Christ's speeches he is supposed to have, he shall be beaten with many or with few stripes, which may be the reason that among the Jews there is no law given for the obedience of servants to Masters, because the Masters could by punishments enforce that themselves.) But then when all this is performed, this is little for the commendation of a servant, neither thanks, nor reward extraordinary are due to him for this. It must be remembered, what Seneca hath observed, that the servant is humilis amicus, a lower sort of friend, that is to tend and consider his Masters good, and to contrive what may most tend to it, and perform it upon occasions, Exiguum est ad logem bonum esse, saith he, It is a petty small thing to do no more than he is commanded to do, that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, doing what is commanded, nothing but strict duty, what he is obliged to, as a servant. The profitable or useful servant doth more than so, whatever he sees will tend to his Master's advantage, he doth it of his own accord; and he that doth not, though he have broken no precept, is yet to acknowledge himself unprofitable. And this notion of the unprofitable servant belongs fitly to this place, where, I suppose, Christ speaketh of the unfaithfulness of the Disciples, who contented themselves with calling the name of Jesus over the Epileptic, and when that would not do, did not proceed to fasting and praying (which means would have enabled them to cure him) and now come and desire Christ to increase their faith, v. 5. that is, their power of working miracles, when (as he tells them) if they would do their duty in all parts, as becomes servants to do, that is, fast and pray when need required, use the proper and necessary means toward the end, they would be able to do what miracle they pleased. And this is but duty, saith Christ, the doing of it they must not look on as supererogating virtue, but as that to which they are strictly obliged, and which, though it be not commanded to all, yet being a means necessary to an end, is, by interpretation, commanded to all them to whom that end is commanded, and so to them who were commanded to cure diseases, etc. Mat. 10. 8. For 'tis ordinarily said that there are two sorts of Necessaries, 1. those things that are so necessitate pracepti, by necessity of precept, or because they are commanded: 2. others necessitate medii, necessary as means, without which I cannot do that service which is required of me; And so was this of fasting and praying to the casting out of some devils (the Apostles task at that time, part of their office) and as they that do not this fail much of their duty, and have no reason to expect that God will supply them, enable them farther to do that work without use of that means, so they that do it have little reason to expect any thanks for it, which is the adequate importance of this place.  
V. 33. Preserve it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used hath a special significancy in 
* See Theophylact Simocatt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek authors opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the latter belongs to those creatures which bring forth eggs first, and then, after some time, living creatures, so the former belongs to all other creatures which bring forth alive at first. And this might have not only a commodious but elegant sense in this place, thus, that they that die and lose their lives for Christ's sake, shall immediately, without any interval of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping of the soul in death, bring forth a new life into all eternity. But perhaps it may be unfit to affix this Critical notion of the word in Humane writers to this of S. Luke; and if we judge by the use of the word in the Greek of the Old Testament, which hath a greater consent and sympathy with the writers of the New Testament than any other sort of books, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve; for so it is used Exod. 1. 17, 18, 22. And then the meaning of the verse will be, that he that shall use any crafty means of policy at that time to save his life, it shall probably prove unsuccessful to him, when he that entrusts himself and his life to God's providence and direction, and so doth endanger the losing of it, shall be more likely to save it then any other.    

CHAP. XVIII.  
1. AND he spoke a parable unto them, to this end, that men ought [always to pray and note a not 
* be slothful,  to faint,]  
Paraphrase 1. to be constant and diligent in the performance of the duty of prayer, not only in respect of God, to whom it is a duty, but in respect of themselves, whose petitions are by assiduity most likely to be obtained,  
2. Saying, There was in a city [a judge, which feared not God, neither regarded man.]  
Paraphrase 2. an unjust and harsh judge, which neither was moved with conscience of duty to God, nor with shame or remorse, or compassion toward any man.  
3. And there was a widow in that city, and she came unto him, saying, [Avenge, me of] my adversary.  
Paraphrase 3. Do me justice against  
4. And he [would not for a while:] but afterward he said within himself, Though I fear not God, nor regard man,  
Paraphrase 4. delayed to do it.  
5. Yet because this widow troubleth me, I will avenge her, [lest by her continual coming 
* she reproach me.  she note b weary me.]  
Paraphrase 5. lest her coming so continually for justice be a reproach to me, and a testimony before others of my injustice to her, and so be matter of shame to me, if I deny her; or, lest at last she fall a reproaching me, casting contumelious words upon me.  
6. And the Lord said, Hear what the unjust judge saith.  
7. And shall not God [avenge his own elect, which cry day and night unto 
* him? and is he slack toward them?  him, note c though he bear long with them?]  
Paraphrase 7. do justice for his elect whose constant prayers importune him to it, and shall he not do it speedily?  
8. I tell you that he will avenge them speedily. Nevertheless when the son of man cometh, shall he find faith 
* on the land? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon the earth?]  
Paraphrase 8. Yea certainly he will suddenly proceed against their persecutors, and when he doth so, it will fall very heavy upon the Jews: For when Christ comes to do vengeance, there shall be very few Christians to be found in judaea (see note on Mat. 24. b.) they that are converted of the jews shall be gone out and dispersed among the Gentiles. See note on Mat. 24. g.  
9 And he spoke this parable unto certain, which [trusted in themselves that they were righteous, and despised others.]  
Paraphrase 9 which had a great opinion of their own perfections, and so looked on all others with scorn.  
10. Two men went up into the Temple to pray, the one a Pharisee, and the other a Publican.]  
Paraphrase 10. In the Temple there are two courts, one for the jews, the other for the Gentile-proselytes that lived among them, (see note on Ephes. 2. a.) and to those two went up, to the first a Pharisee, to the second a Publican, to pray.  
11. The Pharisee stood and prayed thus with himself,] God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.  
Paraphrase 11. And no person being present to either but God; to overhear them, the Pharisees words were these,  
12. I fast twice in the week, I give tithes of all that I possess.]  
Paraphrase 12. I fast every monday and thursday, the second and fifth days of every week, on which we are wont to hear the Law read in our Synagogues, and I pay tithes of herbs and every thing which others make doubt (it being not determined by law) whether they are to be paid or no.  
13. And the Publican [standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast,] saying, God be merciful to me a sinner.  
Paraphrase 13. being in the court of the Gentiles, was in a sad humble pensive guise, and by his gesture and action expressed a wonderful great contrition and indignation against himself for what he had done, and used this affectionate form of confession and deprecation,  
14. I tell you, [This man went down to his house justified rather than the other: For] every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.  
Paraphrase 14. This man's mean and lowly opinion of himself was more acceptable in the sight of God, together with his confession and contritition, than all the Pharisees good actions, his exact fasting, and paying of tithes being accompanied with that high and arrogant opinion of himself; For, etc. Mat. 23. 12.  
15. And they brought unto him also infants, that he would touch them; But when the disciples saw it, they rebuked [them.]  
Paraphrase 15. those that brought them, Mar. 10. 13.  
16. But Jesus called them unto him, and said, Suffer little children to come unto me and forbid them not, for [of such is the kingdom of God.]  
Paraphrase 16. these are of that temper of humility and meekness, which is so necessary an ingredient in a Christian, Mar. 10. 14.  
17. Verily I say unto you, [Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.]  
Paraphrase 17. There is no admission or reception to Christianity for any but such.  
18. And a certain ruler asked him, saying, Good master, what shall I do to inherit eternal life?  
Paraphrase 18. Mat. 19 20. Mar. 10. 17.  
19 And Jesus said unto him, Why callest thou me good? none is good save one, that is, God.  
Paraphrase 19 Mar. 10. 18.  
20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.  
21. And he said, All these have I kept from my youth up.  
22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing, fell all that thou hast and distribute to the poor, and thou shalt have treasure in heaven, and come, follow me.  
Paraphrase 22. Mar. 10. 21.  
23. And when he heard this, he was very sorrowful, for he was very rich.  
24. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches [enter into the kingdom of God?]  
Paraphrase 24. follow me, and become Christians, and attain everlasting felicity?  
25. For it is easier for a camel to go through a needle's eye, then for a rich man to enter into the kingdom of God.]  
Paraphrase 25. There is nothing of more difficulty imaginable.  
26. And they that heard it, said, [Who then can be saved?]  
Paraphrase 26. Who is able to receive this severe doctrine, to be a Christian, and attain bliss upon these terms, to enter on this strict course, to be a subject of Christ's, who requires such tasks of his disciples?  
27. And he said,] The things which are impossible with men, are possible with God.  
Paraphrase 27. But he said, etc. See Mat. 19 26.  
28. Then Peter said, Lo we have left all and followed thee.  
29. And he said unto them, There is no man that hath left house, or parents, or brethren, or wife, or children for the kingdom of God's sake,  
Paraphrase 29. Mat. 19 29.  
30. Who shall not receive [manifold more in this present time,] and in the world to come life everlasting.  
Paraphrase 30. a most plentiful return of advantages (as rich as any the most fruitful season produceth) in this world, abstracted from those which he shall receive hereafter in heaven.  
31. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the son of man shall be accomplished.  
Paraphrase 31. Mat. 20. 18.  
32. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated and spit on.  
33. And they shall scourge him, and put him to death: and the third day he shall rise again.  
34. And they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken.]  
Paraphrase 34. And they did not in any manner understand what he meant by those words.  
35. And it came to pass, that as he was come nigh unto Jericho, [a certain blind man,] sat by the way side begging.  
Paraphrase 35. two blind men, Mat. 20. 3.  
36. And hearing the multitude pass by, he asked what it meant.  
37. And they told him that Jesus of Nazareth passeth by.  
38. And he cried, saying, [Jesus thou son of David, have mercy on me.]  
Paraphrase 38. O thou omnipotent eternal son of God, of whom the Prophets have told us, that thou shouldest be born of a Virgin, of the offspring of David, I beseech thee to pardon my sins, and show thy divine power in healing me.  
39 And they which went 
* or, by, the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before rebuked him, that he should] hold his peace: but he cried so much the more, Thou son of David have mercy on me.  
Paraphrase 39 And the multitude that went along or attended him, chid him, and bid him.  
40. And Jesus stood and commanded him to be brought unto him; and when he was come near, he asked him,  
41. Saying, What wilt thou that I shall do unto thee? And he said, Lord that I may receive my sight.  
42. And Jesus said unto him, [Receive thy sight, thy faith hath 
* made thee whole, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saved thee.]  
Paraphrase 42. thy believing me to be the Messias, expressed by thee, v. 38. and v. 41. is rewarded by this cure, thy sight shall be restored to thee by this word of mine.  
43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.  

Annotations on Chap. XVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Not to faint] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be explained by Hesychius and Phavorinus, who have jointly, the one out of the other, these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not as the printed copies of both authors corruptly read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but, as 'tis clear it must be mended) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which 'tis clear, that the word signifies negligence or carelessness. The other renderings of the word by non defatigari and non deficere, seem to be grounded on a conjecture that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas the Manuscripts agree in this other reading, and the importance of the Parable is very well satisfied with it, which is to stir us up to diligence and importunity in prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pray at all times, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  answerable to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Parable v. 5. that is, coming perpetually, constantly (according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: see note b.) and therefore the Syriack here reads, coming at all times, that is, never to omit the constant, frequent, set hours of performing this duty. So likewise 2 Cor. 4. 1. Having this ministry, this office entrusted to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are not slothful or negligent in it; So Gal. 6. 9 When we are a doing good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us not be slothful, but as men that have a sure reward in their eye, etc. And in the same matter, 2 Thess. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye not negligent in doing good: only it is to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying sometimes an idle, sluggish, base person, (and so ignavus, a slothful person, in Latin) is also a fearful, pusillanimous, cowardly person, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some places being, by the Context concerning afflictions, determined to it, signifies to be discouraged, to play the coward. So 2 Cor. 4. 16. when, upon the consideration of the afflictions which attend the preaching of the Gospel, he yet resolves that the gain which they are to receive by it, is more than the loss of life itself to him, and thereupon, contrary to all discouragements, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are not afraid, or discouraged; for if our outward man be destroyed, if we should suffer any affliction even to death itself, yet, etc. So Ephes. 3. 13. Wherefore I beseech you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be discouraged, or afraid, or disheartened, in your Christian course, on occasion of my afflictions suffered for you, for this (that I suffer for you) is your glory, matter of incitement, not of discouragement to you. And these are all the places, where the word is used in the New Testament.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Weary me] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used in the New Testament, here and 1 Cor. 9 27. It is an Agonistical word in the first use of it, belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cuffers, which was one of the Grecian exercises, or to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was a mixed exercise, made up of cuffing and wresting together, and is the thing referred to in that place to the Corinthians, among whom the Isthmii agones (one of the four sorts of them in Greece) were celebrated. Now the word coming not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as, against all Analogy, some would have it) but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lividnesse, or blueness under the eyes, or, on the face, and that such as is caused by blows, signifies distinctly to strike in the face with the fist, or with caestus which they used in their hands to cuff with: and so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get the adversary under him, belongs there to wrestling, so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cuffing, and both together make up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the exercise so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as requiring all strength, to the using of it) which, saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  S. chrysostom, the Apostle refers to there. From this Agonistical use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another is, which is gotten into common use for reproaching or putting any man to shame, that blueness under the eyes, or on the face being a visible mark of being beaten. And thus as the Latin suggillatio, so this Greek word is used among the Latins, Consulatus Auli, saith Cicero, non tam Consulatus est, quam Magni nostri hypopion, His Consulship is a mere contumely or reproach to Pompey who made him Consul. 
p. 87.  So in Nilus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Narr. 6. speaking of the valiant expressions of a gallant woman, he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he received them as contumelies and upbraid of his own impatience. And thus the word is to be taken in this place, either, Lest her continual coming shame me, or, Lest she coming so oft, at last let lose her tongue to contumelies and rail at me. But the former is the most proper sense, most agreeable to the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred dialect (being the Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Psal. 103. 9 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 1 Thess. 2. 16. signifies long duration or continuance, and is ordinarily rendered forever) and answerable exactly to the design of the Parable, set down v. 1. that we ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that by doing so, we should make God ashamed (as it were) to deny or cast off our importunity. Hence it is that the Fathers in their prayers and speeches to God use the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I put thee to shame, to wit, by continual importuning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in S. Basils' Liturgy, I put thee to shame, thou that art the only good. So in the Psaltery of the Greeks, in which there are so many prayers mixed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Unless, O Lord, thy goodness put thee to shame, that is, extorted this from thee; Which expression of theirs, as it refers without all doubt to this of S. Luke, and is but another way of paraphrasing Gods being wrought on by way of importunity; so it is a clear evidence of the truth of what hath been said, of the notion and importance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Though he bear long] The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is best found by comparing the verse with Ecclus 35. 19 where speaking of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The mighty one will execute judgement, and will not delay, nor be slack toward them. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patience, or long sufferance, signifies slackness in punishment, or deferring of it. And so that verse there, is but a paraphrase of this. The difference is 1. that this is by way of Interrogation, which, we know, serves only to increase the force of the Affirmation, and 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close is in the Participle, which, though it be easily supplied with the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily understood, yet in very ancient copies, as that most ancient one in the King's Library, and so in that which S. chrysostom, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1075. c.  Antiochus, and the ancient Translator, and also the Syriack and Arabic made use of, it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And so the sense is complete— Doth he delay? or, Is he slack toward them? or in doing justice to them? Certainly he shall not. See Theophylact. The occasion of Christ's saying this in this place may seem to be, to take off the great stumbling block from the Disciples, or converted Jews, who as yet saw nothing but afflictions toward themselves and Christ, were persecuted for Christianity, whereas the Jews that held out against Christ continued prosperous in it. To these our Saviour both here, and ch. 21. 28. gives assurance that an heavy vengeance shall light upon this nation, that it shall be utterly laid waist, that the Jewish religion (which, as long as it lasted, seemed a great prejudice against the faith and doctrine of Christ) shall be destroyed, that the persecuted believers shall be delivered, and this that should suddenly come to pass within the age of some that then lived, Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is, that the Apostles in their Epistles, when they speak to these converted Jews, scattered abroad upon the persecution in Judaea, do very frequently mention the suddenness and certainty of this vengeance on the Jews, and destruction of their Temple and worship, as an argument of great force to keep those converts in their faith, who, as long as the Temple stood, and the sacrifice continued, were oft tempted to doubt, which was the truer religion, the Christian, or that of the Jews. So we find S. Paul pressing it Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 11. knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this great season, this famous time foretold of, wherein they were to be rescued from their persecutors, and so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same that was mentioned Mat. 10. 22. see note h.) nearer than when they first believed, or were converted to the faith. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this day was nigh at hand, and therefore they should keep close to all Christian practice; so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnostics (who to preserve their worldly tranquillity complied with the Jews, and joined with them in persecuting the Orthodox Christians) v. 1. etc. and the cries of the oppressed and persecuted (that is, of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect crying here) v. 4. he than comforts the believers v. 7. by this argument, v. 8. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this coming of the Lord (the very same that is here v. 8.) was now close at hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the judge standing at the door, which shows that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in this verse, avenge the sufferers, the believers speedily. The same argument is pressed by S. Peter (who, as S. James, c. 1. 1. wrote to those of the dispersion, that is, to the converted Jews scattered in other nations, upon their being persecuted out of Judaea.) 1 Pet. 4. 7. The end of all things (that is, of the Jewish sacrifices, and all their legal ceremonies, and the Temple, and people) is at hand, though Mat. 24. 6. it was said, that it is not yet. So 1 Joh. 2. 18. It is the last hour, and therefore it follows, that as you have heard, Mat. 24. 5. that many counterfeit Christ's should come (before that final destruction of Jerusalem) so, saith he, 'tis now, by which we know 'tis the last hour. So Heb. 10. 25. when men were so scandalised at the prevailing of the unbeleivers, and persecuting of the Christian faith, that they neglected their assembling together, gave off their public meetings, he than rouzeth them to stir up one another to the careful performance of that neglected duty, by their seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that this day of vengeance (so called Lu. 21. 22.) upon that nation and people was now very near at hand. All which, if (when 'tis then said to approach, and to be at the door) it belonged to the day of judgement, (now, after so many hundred years, not yet come) what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were this? what a delaying of his coming, and consequently what an objection against the truth of Christian religion? As Mahomet having promised after his death he would presently return to life again, and having not performed his promise in a thousand years, is by us justly condemned for an Impostor. See Mat. 24. 34.    

CHAP. XIX.  
1. AND Jesus entered, and passed through Jericho.  
2. And behold, there was a man named Zacchaeus, which was the chief among the Publicans, and he was rich.  
3. And he sought to see Jesus who he was,] and could not for the press, because he was little of stature.  
Paraphrase 3. And he was very desirous to see the person of Jesus, having no farther design, or thought at the present, but that, ver. 14.  
4. And he ran before, and climbed up into a sycomore tree to see him; for he was to pass that way.  
5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste and come down; for to day [I must abide at thy house.]  
Paraphrase 5. I mean to be entertained by thee.  
6. And he made haste and came down, and 
* entertained him rejoicing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  received him joyfully.  
7. And when they saw it, they all murmured, saying, That he was gone to be [guest with a man that is a sinner.]  
Paraphrase 7. entertained in an heathen's, or, Publicans house.  
8. And Zacchaeus stood and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have 
* wronged any man.  taken any thing from any man by false accusation, I restore him fourfold.]  
Paraphrase 8. And whilst Christ was there, Zacchaeus made this speech unto him, Sir, half my wealth I bestow upon the poor, and whomsoever I have defrauded (see note on c. 3. c.) or, as a Publican, exacted more from them then was due, I will, according to to the law for thiefs, make a fourfold restitution.  
9 And Jesus said unto him, This day is salvation come to this house, for so much as he also is the son of Abraham.]  
Paraphrase 9 And Jesus said unto him, This day repentance, and so the Gospel, and the mercies of the Gospel are come home to Zacchaeus, as being a believer, and so one (though a Publican) to whom the promises made to the seed of Abraham do belong.  
10. For the son of man is come to seek and to save that which was lost.]  
Paraphrase 10. His being an heathen or Publican, or a sinner in his former life, doth not render him uncapable of receiving benefit from me, but chose gives him a capacity of it, upon his repentance. For this was the end of my coming to reduce sinners to repentance, and to obtain mercy for such, Mat. 18. 12.  
11. And as they heard these things, he added, and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.  
12. He said therefore, 
* a certain man of high birth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A certain noble man went into a far country to receive for himself a kingdom, and to return.]  
Paraphrase 11, 12. And at this time, or not long after, being now not far from Jerusalem, the chief city of the Jews, and so the palace or royal city, and upon occasion of their thinking, that he would shortly take upon him a regal authority, (chap. 17. 20.) and that that would be at Jerusalem, he spoke this parable unto them, A certain man born heir to a kingdom, took a great journey to take possession of it (hereby intimating of himself, that he was to suffer, and rise, and go to heaven, so to be installed in his kingdom) and then to return again in an eminent manner to show himself among his countrymen where he was born, and over whom he was to reign.  
13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy until I come.]  
Paraphrase 13. And having several servants, he gave each of them a stock of money to traffic with in his absence, commanding them to improve it to his best advantage, that he might receive the benefit of it when he returned, (noting that the Apostles were after his departure to preach to the Jews, gain as many of them as they could, go through all their cities, before Christ should thus come and show himself in that regal illustrious manner upon them, and so likewise that all other inferior Christians were, and are to employ their diligence and industry, according to their talents, to bring in some increase unto God.)  
14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.]  
Paraphrase 14. Now the reason of his journey to that far country, v. 12. was because those his countrymen, over whom he was to reign, and was now only gone to be installed or enthroned in his right, set themselves contumaciously against him, and disclaimed having him for their king, (noting the Jews standing out against the faith, as 'twas after his resurrection preached to them by the Apostles, see note on Mat. 24. b.)  
15. And it came to pass, that when he was returned, having received the kingdom, than he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.]  
Paraphrase 15. And when he came back again, after his instalment, to exercise his regal office among them, he first examined his servants what increase they had made, (noting the fruit that had come in, the harvest or number of converts by the preaching of the Apostles over all Jewry.)  
16. Then came the first, saying, Lord, thy pound hath gained ten pounds.  
17. And he said unto him, Well, thou good servant, because thou hast [been faithful in a very little, have thou authority over ten cities.]  
Paraphrase 17. improved these earthly commodities (see Lu. 16. 10.) thou shalt be more highly preferred, (noting the reward of the Apostles labour in preaching the Gospel, 1. governing in the Churches, which they had planted, then reigning with Christ, enjoying an higher degree of glory, as they had laboured more abundantly.)  
18. And the second came, saying, Lord, thy pound hath gained five pounds.  
19 And he said likewise unto him, Be thou also over five cities.]  
Paraphrase 18, 19 And the second having employed his time well, but not so well, was also rewarded proportionably.  
20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:  
21. For I feared thee, because thou art an austere man, thou takest up that thou laidst not down, and reapest that thou didst not sow.]  
Paraphrase 20, 21. But a third out of a pretence of extraordinary fear of displeasing, in stead of employing laid up his talon, (made no kind of use of the abilities that God had given him, lay idle, without ever endeavouring to do any thing that might bring in any glory to God) And his sloth, being the chief cause of his doing thus, made him (either really, or, to excuse his sloth, pretendedly) look upon it as a piece of austerity and rigidness in the Master (in Christ) to exact any fruit, any increase of his talents.  
22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant; Thou knewest that I was an austere man, taking up that I laid not down, and reaping what I did not sow.]  
Paraphrase 22. But this was far from an excuse of his unprofitableness, 'twas rather an aggravation of it, and an acknowledgement, that would bear witness against him, and condemn him, make his slothfulness and unprofitableness appear to be a sin against conscience in him.  
23. Wherefore then gavest thou not my money into the bank, that at my coming I might have required mine own with usury?]  
Paraphrase 23. For upon this acknowledgement, saith the Master, what possible reason can be given, why thou shouldst not put my money into a bank amongst the merchants, that it might have yielded me some increase at my return?  
24▪ And he said unto them that stood by, [Take from him the pound, and give it to him that hath ten pounds.]  
Paraphrase 24. The more unprofitable this man hath been, the fitter 'twill be to increase the reward of him that hath been diligent, and successful.  
25. And they said unto him, Lord he hath ten pounds.  
26. For I say unto you, Unto every one that hath, shall be given; and from him that hath not, even that he hath shall be taken away from him.]  
Paraphrase 25, 26. And though that was conceived unequal by some, because he had such plenty already, yet the King adhered to his sentence, upon this ground of his dealing with his servants by way of distributive justice, which consists not in giving to all equal portions, but most to them that have done him most diligent, faithful service, and mulcting and punishing the unfaithful, and idle person.  
27. But those mine enemies, that would not that I should reign over them, bring hither, and slay them before me.]  
Paraphrase 27. But those countrymen of his (whose king by right he was) which, when he was gone to be installed in the kingdom, sent him that contumacious answer, v. 14. (noting the Jews that would not submit to him upon the Apostles preaching the Gospel after the resurrection) being now instated in his throne, he presently commanded to be put to the sword, executed as so many rebels. (The fate that soon befell the Jews, after his inauguration in his kingdom, that is, his going to heaven.)  
28. And when he had thus spoken, he went before, ascending up to Jerusalem.  
29. And it came to pass, when he was come nigh to Bethphage, and Bethany, at the mount called the mount of Olives, he sent two disciples.  
Paraphrase 29. Mat. 21. 1.  
30. Saying, Go ye into the village over against you, in which at your entering ye shall find [a colt tied, whereon yet never man sat, lose him] and bring him hither.  
Paraphrase 30. an ass tied, and a foal with her, which was not yet backed, take the foal  
31. And if any man ask you, Why do ye lose him? Thus ye shall say unto him, Because the Lord hath need of him.  
32. And they that were sent, went their way, and found even as he had said unto them.  
33. And as they were losing the colt, the owners thereof said unto them, Why lose ye the colt?  
34. And they said, the Lord hath need of him.  
35. And they brought him to Jesus: And they cast their garments upon the colt, and set Jesus thereon.  
Paraphrase 35. Mat. 21. 9  
36. And as he went, they spread their clothes in the way.  
37. And when he was come nigh, even now at the descent of the mount of Olives, [the whole multitude of the disciples] begun to rejoice and praise God with a loud voice, for all the mighty works that they had seen,  
Paraphrase 37. all his followers that believed and attended him  
38. Saying, [
* Blessed in the name of the Lord be the king that cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Blessed be the king that cometh in the name of the Lord, peace in heaven and glory in the highest.]  
Paraphrase 38. Hosanna, or Save now (Mat. 21. a.) we acknowledge thee to be our king so long expected, the Messias, (see note on Mat. 11. a. and Mar. 11. 9) God in heaven send all prosperity on this thy kingdom, And the loudest Hosannaes' or acclamations or confessions of his regality be made unto thee.  
39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.  
40. And he answered and said unto them, [I tell you, that if these should hold their peace, the stones would immediately cry out.]  
Paraphrase 40. The thing is most true which they say, and if they should join with you to smother it, it would by some other the unlikeliest ways be proclaimed in despite of you.  
41. And when he was come near, he beheld the city and wept over it.  
42. Saying, [if thou hadst known, even thou at least in this thy day, the things which belong to thy peace! but now they are hidden from thine eyes.]  
Paraphrase 42. O that thou also wouldst (see c. 12. note. c.) yet consider and lay to heart, before it is too late, even in this critical time, what concerns thy future tranquillity and prosperity so much, But thou dost not at all consider it.  
43. For the days shall come upon thee, that thine enemies shall note a cast a trench about thee, and compass thee round, and keep thee in on every side,  
44. And shall 
* dash thee against the ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation.]  
Paraphrase 43, 44. And now what remains? why that within a while the Romans should besiege thee close, and famish thee, and take the city, and destroy all that are in it, and demolish the Temple utterly (see note on Mat. 24. a.) and all this by way of punishment for thy not considering what Christ hath by way of message from God revealed to thee, that is, for thy not repenting upon all his calls.  
45. And he went into the Temple, 
Mat. 21. 12.  and began to cast out them that sold therein, and them that bought,  
46. Saying unto them, It is written, My house is the house of prayer, but ye have made it a den of thiefs.  
47. And he taught daily in the Temple. But [the chief priests and scribes, and the 
* rulers, note on Joh. 1. c.  chief of the people sought to destroy him.]  
Paraphrase 47. The Sanhedrim sat in consultation how they might put him to death.  
48. And could not find what they might do: for all the people 
† as they heard him, took his part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See note on Mat. 22. f.  were very attentive to hear him.]  
Paraphrase 48. And they could not resolve on any safe course, because the people were generally so affected to him.  

Annotations on Chap. XIX.  
V. 43. Cast a trench] That Titus might starve the city the sooner, he shut up all the avenues, building five works without the city, and when the Jews beat down them, he built a wall round about it, 39 furlongs long, and 13 castles or forts in it, whose compass was 10 furlongs, and all this finished in three days, faith Josephus, De Bell. Jud. l. 6. c. 8. And when this was done, there was no possibility for any to come out, and the greatest distress that ever was, followed, eating of girdles, and shoes, and the cover of their shields, and at length dung and dirt, and hay, and mans-flesh, and a rich woman called Mary fed on her own sucking-child, and many other sad expressions of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distress are set down by Josephus.    

CHAP. XX.  
1. AND it came to pass that on one of those days, [as he taught the people in the temple, and preached the Gospel, the chief priests and the scribes came upon him with the elders,]  
Paraphrase 1. he went into the Temple, and as he expounded the lesson, and on occasion of that made known the Gospel to the people (see Mat. 9 note l.) the Sanhedrim came to him,  
2. And spoke unto him, 
Mat. 21. 23.  saying, Tell us, By what authority dost thou these things? or who is he that gave thee this authority?  
3. And he answered and said unto them, I will also ask you one thing, and answer me.  
4. The Baptism of John, 
See note on Mat. 21. c.  was it from heaven, or of men?  
5. And they reasoned with themselves, saying, If we shall say, From heaven, he will say, Why then believed ye him not?  
6. But and if we say, Of men, all the people will stone us: for they be persuaded that John was a prophet.  
7. And they answered, that they could not tell whence it was.  
8. And Jesus said unto them, Neither tell I you by what authority I do these things.  
9 Then began he to speak to the people this parable, A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.]  
Paraphrase 9 And after a parable delivered by him, and set down, Mat. 21. 21. he added this other, Mat 21. 28. A certain man that had a family, planted a vineyard, and did all that was necessary to that turn, fenced it with a good strong mound, hewed a trough to press the grapes in, and built a lodge for the keeper of it, and then let it out to farmers at a rent, and himself travailed for a time, (noting the care and provision God had made for the Church of the Jews, Isa. 5. which made him a strange return for all this, killed his prophets, (which called for fruits of good life from them,) and at last his son Christ Jesus himself.)  
10. And at the season he sent a servant to the husbandmen, that they should [give him of the fruit of the vineyard,] but the husbandmen beat him, and sent him away empty.  
Paraphrase 10. pay him that rent, which his vineyard was to yield him,  
11. And again he sent another servant, and they beat him also, and entreated him shamefully, and sent him away empty.  
12. And again he sent the third, and they wounded him also, and cast him out.  
13. Then said the Lord of the vineyard, What shall I do? I will send my beloved son, it may be they will reverence him when they see him.  
14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir, come, let us kill him, [that the inheritance may be ours.]  
Paraphrase 14. and seize on his inheritance, as our own, of which we have already the possession, Mat. 21. 38.  
15. So they cast him out of the vineyard, and killed him. What therefore shall the Lord of the vineyard do unto them?  
16. He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.]  
Paraphrase 16. They of the Sanhedrim answered with joint consent, Mat. 21. 41. He will (as 'tis in any reason to be expected) come and destroy those husbandmen, and dispose the vineyard into other hands. Which when Christ, from their own confession had taken for a granted truth, and Mat. 21. 43. brought home and applied to them, as a prediction of what was in any reason to befall them (see v. 19) they then expressed a great aversation or dislike of it.  
17. And he beheld them, 
Mat. 21. 42.  and said, What is this therefore that is written, The stone which the builders rejected, the same is become the head of the corner?  
18. Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall, it will 
* dash him to pieces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 21. g.  grind him to powder.  
19 And the chief priests and the scribes the same hour sought to lay hands on him, and they feared the people: for they perceived that he had spoken this parable against them.  
20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power, and authority of the Governor.]  
Paraphrase 20. And the Pharisees sent some of their disciples, and some of those that adhered to Herod, Mat. 22. 16. to entrap and ensnare him, to which end they put on the disguise of upright conscientious men, that earnestly desired to be instructed in a scruple of every day's practice, about paying tribute, meaning by his answer to take advantage, and, if he said any thing against Caesar's right, at they supposed he would, then to accuse and implead him before the Procurator of the Romans.  
21. And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly.  
22. Is it lawful for us to give tribute unto Caesar, or no?  
23. But he perceived their craftiness, and said unto them, [Why tempt ye me?]  
Paraphrase 23. Why do ye desire and endeavour to ensnare me?  
24. She me a penny, whose image and superscription hath it? They answered and said, Caesar's.  
Paraphrase 24. See Mat, 22. 20. and note c.  
25. And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be Gods.  
26. And they could not take hold of his words before the people, and they marvailed at his answer and [held their peace.]  
Paraphrase 26. without any reply departed from him.  
27. Then came to him certain of the Sadducees (which [note a deny that there is any resurrection]) and they asked him,  
Paraphrase 27. affirm that there is no future state of men after this life  
28. Saying, Master, Moses wrote unto us, If [any man's brother] die having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.  
Paraphrase 28. any man that hath brethren, Mat. 22. 24.  
29. There were therefore seven brethren, and the first took a wife and died without children.  
30. And the second took her to wife, and he died childless.  
31. And the third took her, and in like manner the seven also, And they left no children and died.  
32. Last of all the woman died also.  
33. Therefore in the resurrection, whose wife of them is she? for seven had her to wife.  
And Jesus answering, said unto them, The children of this world marry, and are given in marriage.  
35. But they which shall be accounted worthy to obtain that world, and [the resurrection from the dead,] neither marry, nor are given in marriage.  
Paraphrase 35. that future state,  
36. Neither can they die any more, for they are equal unto the Angels, and are the children of God, [being the children of the resurrection.]  
Paraphrase 36. being made partakers of that future eternal estate.  
37. Now that the dead are raised, even Moses showed at the bush,] when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.  
Paraphrase 37. But as for the main point disputed between you Jews, that there is another life after this, your own Moses will instruct you, in those words which he delivered at the bush, Exod. 3. 6. (see note on Mat, 22. d.)  
38. For he is not a God of the dead, but of the living: [for all live unto him.]  
Paraphrase 38. For those that are departed out of this world, have another life, the souls of the just are already in the hands of God, and their bodies sure to be raised up, and united to them by the power of God.  
39 Then certain of the Scribes answering said, Master, thou hast well said.  
40. And after that they durst not ask him any questions at all.  
41. And he saith unto them, How say they that Christ is David's son?]  
Paraphrase 41. And after some few things, Mat. 22. 35. the Pharisees being come about him, he proposed a question to them, Mat. 22. 41. what they thought of the Messias, whose son he was; and upon their answering, that he was David's, he again asked, how that could be?  
42. And] David himself saith in the book of Psalms, The Lord said to my Lord, Sat thou on my right hand,  
Paraphrase 42. When  
43. Till I make thine enemies thy footstool.  
44. David therefore calleth him Lord, how is he then his son?  
45. Then in the audience of all the people, he said unto his disciples,  
46. Beware of the Scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts.  
Paraphrase 46. Mat. 23. 1, 7.  
47. Which devour widows houses, and for a show make long prayers:] the same shall receive greater damnation.  
Paraphrase 47. They are persons of great covetousness & cruelty, oppressors of the poor and helpless, without any mercy, and that they may hold up their reputation, which is necessary to enable them to do so securely, they pretend great devotion, and pray a great while.  

Annotations on Chap. XX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Deny] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contradict, and agreeably to the latitude of the Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for to contend.    

CHAP. XXI.  
1. AND he looked up, and saw the rich men casting [their gifts into the treasury.]  
Paraphrase 1. their freewill donations into a repository for the use of the Temple, Mar. 12. 41.  
2. And he saw also a certain poor widow casting in thither two mites.  
3. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all.  
4. For all these have of their abundance cast [in unto the note a offerings of God;] but she of her penury hath cast in all the living that she had.  
Paraphrase 4. into the treasury of the Temple,  
5. And as some spoke of the Temple, how it was adorned with goodly stones, and [gifts, he said,]  
Paraphrase 5. presents brought to the Temple and hanged up there for the beautifying of it, he said,  
6. As for these things which ye behold, the days will come, in which there shall not be left one stone upon another, that shall not be thrown down.]  
Paraphrase 6. As for all these things that make now such a magnificient show, Mat. 24. 2. within few years they shall be utterly destroyed and demolished, see note on Mat. 24. a.  
7. And they asked him, saying, Master, but [when shall these things be? and what sign will there be when these things shall come to pass?]  
Paraphrase 7. When shall this destruction of the Temple be, and with it of the Jewish state? and what prognostics of it will be discernible?  
8. And he said, Take heed that ye be not deceived, for [many shall come in my name, saying, 
* I am he, and the season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I am Christ, and the time draweth near:] go ye not therefore after them.  
Paraphrase 8. One prognostic, or forerunner of that destruction shall be, that many deceivers shall arise among you, each pretending to be the Messias, and that he will soon deliver you.  
9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass, but the end is not by and by.]  
Paraphrase 9 Another forerunner is that great commotions and tumults there shall be in Judea, before the Romans come to destroy them utterly, see note on Mat. 24. d.  
10. Then said he unto them, [
* The nation shall be raised against the nation, & the kingdom against the kingdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Nation shall rise against nation, and kingdom against kingdom,]  
Paraphrase 10. They shall rise up and slaughter one another, Mat, 24. c. Revel. 6. 12, 13, 14.  
11. And great earthquakes shall be in divers places, 
Mat. 24. 7.  and famines, and pestilences, and fearful sights, and great signs shall there be from heaven.  
12. But before 
† all these things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all these they shall lay their hands on you, delivering you up to the synagogues and into prisons, being brought before kings and rulers for my name's sake.]  
Paraphrase 12. But first they shall fall foul on the preachers of the Gospel, and all pure sincere Christians, and bring you before the Jewish Consistories, and Roman Governors for the profession of Christianity, Revel. 6. 11. and Mat. 24. 9  
13. And it shall turn to you for a testimony.  
Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them. See Mar. 13. 9  
14. Settle it therefore in your hearts] not to meditate before what ye shall answer.  
Paraphrase 14. In this case remember what was formerly said to you, Mat. 10. 19 and 30. and belonged peculiarly to this point of time now spoken of,  
15. For I will give you a mouth and wisdom, which all your adversaries] shall not be able to gainsay or resist.  
Paraphrase 15. For I will furnish you with those answers, and that conviction to all your adversaries, that they  
16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death.  
17. And ye shall be hated of all men for my name's sake.  
18. But there shall not an hair of your head perish.]  
Paraphrase 18. But whatsoever befall you, treachery, persecution, death itself, v. 16. 17. be confident of this, that it shall not rend to the least disadvantage, but rather to the greatest gain to you.  
19 In your patience possess ye your souls.]  
Paraphrase 19 And though some few of you shall suffer death in this cause, and so be eternally crowned by suffering, yet this let me tell you, even for this life, that if ye endure with constancy, and persevere, and fall not off from your profession, that shall of all others be the most probable way of escaping, or obtaining deliverance from this sweeping destruction, Mat. 10. 39 Mar. 13. 13.  
20. And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.  
21. Then let them which are in Judea, flee to the mountains, and let them which are in the midst of it, depart out, and let not them that are in the countries enter thereinto.  
22. For these be the days of vengeance, that all things which are written, may be fulfilled.  
23. But woe unto them that are with child, and to them that give suck in those days: for there shall be great distress in the land, and wrath upon this people.]  
Paraphrase 20, 21, 22, 23. But when you see Jerusalem besieged by the Romans (Mat. 24. 15. note f.) than resolve the destruction of the city is near, and accordingly all that are in it, let them fly out of Judea, and those that are in the confines or regions about Judea, let them take care not to come into it, but (see Revel. 6. 16.) look on it as a place most sadly to be the destroyed, on which all the doleful prophecies are now to be fulfilled, which have been prophesied against Judea.  
24. And they shall fall by the edge of the sword, and shall be led away note b captive into all nations: and Jerusalem shall be [trodden down of the Gentiles, note c until the times of the Gentiles be fulfilled.]  
Paraphrase 24. conquered by the Romans, Revel. 11. 2. And while this is a doing in Judea, the Gospel shall be preached over the Gentile world, Mat. 24. 14. see Rom. 11. 25. and being by them received, some effect that shall have among the Jews, by way of emulation, Rom. 11. 11, 13. moving them to receive the faith also, and by their doing so, Jerusalem shall again be inhabited by Jewish (as well as Gentile) Christians: see not on Revel. 11. f.  
25. And there shall be signs in the sun, and in the moon, and in the stars, and upon the 
* ●and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth distress of note d nations with perplexity, the note e sea and the waves roaring.]  
Paraphrase 25. And many prodigies shall be seen in the heavens (see note on Rev. 6. f.) very frightful to all, and there shall be a terrible distress upon all the several parts of Palestine, pressing them that they shall not know what to do, to stay or to forsake their country, see Rev. 6. 15, 16.  
26. men's hearts failing them through fear, and for looking after those things which are coming on the 
* world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth; For the powers of heaven shall be shaken.]  
Paraphrase 26. All men expecting upon the land of Judea judgements (see note on ch. 2. a.) even an utter destruction of the Temple, and nation, religion, and people.  
27. And then shall they see the son of man coming in a cloud with power and great glory.]  
Paraphrase 27. Thus shall Christ's regal office, in punishing and avenging the persecutors of him and his disciples, be most gloriously revealed, see Mat. 13. 26.  
28. And when these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh.]  
Paraphrase 28. And when ye see these things thus come to pass, then let all true Christians, Apostles, and others, that have so long been persecuted by the Jews, look up and hold up their heads with cheerfulness, as knowing that to them redemption approacheth, and deliverance from the dangers which encompass them, see Act. 3. a. and Rom. 13. b. and Rom. 8. l.  
29. And he spoke to them a parable, Behold the figtree and all the trees,  
30. When they now [shoot forth] ye see and know of your own selves, that summer is now nigh at hand:  
Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28.  
31. So likewise ye, when ye see these things come to pass, know ye that [the kingdom of God is nigh at hand.]  
Paraphrase 31. that formidable exercise of Christ's regal power, beginning in the vengeance on the Jews his crucifyers and persecutors of the Apostles and pure believers, is now near approaching for your deliverance, see note on Mat. 24. b.  
32. Verily I say unto you, This generation shall not pass away, till all be fulfiled.]  
Paraphrase 32. And indeed within a matter of 40 years all this shall most sadly come to pass, see Mat. 24. 34. etc.  
33. Heaven and earth shall pass away: but my word shall not pass away.]  
Paraphrase 33. And there is no kind of doubt of the completion of it.  
34. And take heed to yourselves, least at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.]  
Paraphrase 34. But do ye take heed that ye indulge not to any kind of luxury or excess, Mat. 24. 49. which may make you unfit for watchfulness (see Rom. 13. 13.) and the same care you are to take that worldly solicitude, fear of losses, and consequently of want do not ensnare you to the denying of Christ, or falling away from him, (Mat. 13. 22.) and so that day of vengeance on the enemies of Christ come suddenly, and involve you with the impenitent Jews.  
35. For as as a snare shall it come on all them that dwell on the face of the whole 
* land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth.]  
Paraphrase 35. For very suddenly and unexpectedly shall this destruction come upon all Judea, ch. 17. 20. Mat. 24. 50.  
36. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the son of man.]  
Paraphrase 36. Be ye therefore perpetually upon your guard, and be constant in prayer to God, that he will vouchsafe you to be of the number of that remnant, to whom the promise of escaping all this calamity is made (Mat. 10. note. f.) that when Christ shall thus come in vengeance against the nation, ye may meet him with cheerfulness and confidence, and not fear any ill from him, but rather appear victorious with him, in this destruction of yours, as well as his enemies.  
37. And in the day time he was teaching in the Temple, and at night he went out, and abode] in the mount that is called the mount of Olives.  
Paraphrase 37. And as he exhorted them to diligence and prayer, so gave he them example, busying himself in God's service all the day, and at night spending much time in prayer.  
38. And all the people came early in the morning to him in the Temple for to hear him.  

Annotations on Chap. XXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Offerings] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a gift, and the treasury into which the gifts were cast; and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. and so Mar. 12. 41.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Captive into all nations] The number of those that in the siege of Jerusalem by Titus died by sword and famine, is said to be eleven millions by Eusebius Hist. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. out of Josephus. Then when the city was taken the handsomest, saith he, were reserved for triumph, the rest, saith he, that were above 17 years of age were sent bound to Egypt to be slaves there, others dispersed in the Provinces to be torn asunder with wild beasts, those under 17 sold to merchants of all country's. And of all these the number was 97000.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Until the times of the Gentiles] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till the seasons, or times, of the Gentiles be fulfilled may be guessed partly by the importanc eof the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seasons, partly of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled, partly of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgarly signifies a season, a time designed and appointed, (according to the notion of the Hebrew word) or else expected, and looked for, and in both respects belongs fitly to the preaching the Gospel to the Gentiles, that being a thing that God had so long determined, and so oft foretold, and which though the Gentiles foresaw not, yet is said to be expected by them, (because all they could desire or expect was really summed up in this) not only in that prediction of Jacob, where Christ is styled the expectation of the Gentiles, but in S. Paul's discourse of it Rom. 8. 19 where the earnest expectation of the creature, that is, the Gentile world (see Rom. 8. Note d.) is fastened upon this. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sure will bear some proportion with, if it be not parallel to, Rom. 11. 25. where the phrase is very like this here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the time that the fullness of the Gentiles enter. That is there explained to signify the multitude of Gentiles receiving the faith, coming into the Church, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullness, v. 12. (See Rom. 11. Note d.) and proportionably to that, their seasons being fulfilled will be the preaching that Gospel to them, which they shall thus receive, and which was so designed, and expected for them. Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until, where it is said, Jerusalem shall be trodden down of the Gentiles, until these seasons of the Gentiles be fulfilled, the explaining of that will be the farther clearing of the whole matter. The treading down of Jerusalem by the Gentiles is not particularly their victory over it by Titus, but their consequent possessing of it, even till Adrian's re-building a part of it, and calling it by his own name Aelia, and inhabiting it with Gentiles, which seems to be described Rev. 11. 2. by the outer court of the Temple being given to the Gentiles, and so cast out of the measuring. Upon the doing of this it followed, that as all the Jews (remaining such in opposition to the Christians) were utterly banished the city, and a swine's head set at the Gates, to banish even their eyes from it, so the believing, Christian Jews returned thither again from their dispersions, and inhabited it again, and joined, and made one Congregation, one Church with the Gentiles, which had there by that time received the faith also, and till then continued a distinct Church from the Jews; see Revel. 11. Note f. By which it appears how punctually this prediction, in our notion, was fulfilled, that Jerusalem should be inhabited by the Gentiles, all the Jews in a manner excluded, till the time that the Gospel had been freely preached unto the Gentiles, and by them, in some eminent manner, been received, and then it should be reinhabited with Jews again, viz. the Christian Jews, who being wrought on by emulation of the Gentiles, were now many of them brought to receive the Faith. See Rom. 11. 11, 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Nations] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations here are the several parts or tetrarchies of Palestine, so divided by the Romans, see Lu. 3. 1. each of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation, and all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations. See Note on Mat. 24. e. and Rev. 11. g. For to the Jews sure it is that there the distress and consternation belongs, not to the Gentiles. See Note on Rev. 6. f.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The sea] That by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea may be meant Galilee, see Note on Rev. 7. b. and of that people particularly Josephus tellsu s, that Vespasian being sent by Nero into Palestine, did subdue the Galileans, the most valiant, powerful and best fortified nation of all Palestine, killing above an hundred thousand, and carrying captive above forty thousand Jews in that expedition. Where we see that Galilee owns the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that there were divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations in Palestine, of which Galilee is by Josephus said to be the most valiant. See Baronius An. Ch. 39 Neronis 13. But it is as probable, that as 'tis ordinary in these books to express the whole by enumeration of the parts, and so the whole world by the mention of heaven, and earth, and sea (see Note on 2 Pet. 3. c.) so here the universal destructions of the Jews may be described by all these.    

CHAP. XXII.  
1. NOW the feast of unleavened bread drew nigh, which is called the Passeover.]  
Paraphrase 1. Now the feast of unleavened bread drew nigh, which consists of seven days, and a day of preparation to them, wherein also no leavened bread is used, and that is the feast of the Passover, Mar. 14. c.  
2. And the chief priests and scribes sought how they might kill him; for they feared the people.]  
Paraphrase 2. And the Sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death, Mar. 14. 1. for they durst not do it with any great noise, for fear of the people.  
3. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve,  
4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.]  
Paraphrase 3, 4. And Judas one of his twelve constant attendants, being a covetous person, and in the discharge of his office (of keeping the bag, of relieving the poor) deceitful and thieving, Joh. 12. 6. and to that sin of sacrilege adding that of hypocrisy, in pretending great care of the poor, Joh. 12. 5. whom he thus robbed, and upon Christ's admonishing him mildly of it, Mat. 26. 10. Mar. 14. 6. Joh. 12. 7. yet, it seems, not reforming, but incensed against his Master, the Devil or his own covetous heart by the devil's suggestion, put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jews, Joh. 13. 2. And upon his consenting to this suggestion, the Devil was permitted by God to have this power over him, to enter into him, Joh. 13. 2. and doing so, he incited him to make a bargain with the Rulers of the Sanhedrim, and their ministers or officers (see note g.) to deliver up Jesus unto them (as after Christ's talking with him, and telling him distinctly of it, and the sin and danger attending it, Mar. 14. 21. and his not yet relenting, 'tis again said that with the sop the devil entered into him, Joh. 13. 27. hurrying him to the speedy execution of it.)  
5. And they were glad, and covenanted to give him money.]  
Paraphrase 5. And they gladly embraced the treaty, and struck a bargain with him, that he should have thirty shekels to deliver him up without much noise, Mat. 26. 4, and 15.  
6. And he 
* thanked them.  note a promised, and sought opportunity to betray him unto them 
† without a tumult,  in the absence of the note b multitude.]  
Paraphrase 6. And although this were as low and vile a sum, as could be, the price of a slave, Exod. 21. 32. (see Zach. 11. 13.) yet Judas thanked them heartily for the offer, being very covetous, and so very glad of the opportunity of getting money, and from thenceforth he watched a fit season wherein to do it, without any noise or stir about it. See Mat. 26. 4. Mar. 14. 1.  
7. Then came the day of unleavened bread, when the passover must be killed.]  
Paraphrase 7. And the paschal day was now come, wherein they eat no leaven in their bread, and in which the lamb was to be killed and eaten, see note on Mar. 14. c.  
8. And he sent Peter and John, saying, Go and prepare us the [Passover] that we may eat.  
Paraphrase 8. unleavened bread and bitter herbs, the memorial of the deliverance out of Egypt, see note on Mar. 14. c.  
9 And they said unto him, Where wilt thou that we prepare?  
10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water, follow him into the house where he entereth in,  
11. And ye shall say unto the good man of the house, The master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?  
12. And he shall show you a large upper room furnished, there make ready.  
13. And they went and found as he had said unto them, and they made ready the [Passover.]  
14. And when the hour was come, 
See ver. 8.  he fate down, and the twelve Apostles with him.  
15. And he said unto them, With desire I have desired to eat this passover with you before I suffer.  
16. For I say unto you, I will not any more [eat thereof,] until it be fulfilled in the Kingdom of God.  
Paraphrase 16. celebrate this feast with you (see note on Mat. 26. f.)  
17. And he took the cup and gave thanks, and said, Take this, and divide it among yourselves.  
18. For I say unto you, [I will not drink of the fruit of the vine, until the kingdom of God shall come.]  
Paraphrase 18. I shall no more drink with you after this festival manner, celebrate no more paschal commemorations before my departure out of this world, our next festivity must be kept in heaven.  
19 And he took bread, and gave thanks and broke it, and gave unto them, saying, This is my body, which is given for you: [this do in 
* commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  remembrance of me.]  
Paraphrase 19 do you to others as I have done now to you, take, bless, break, and give the bread to all that join with you in these holy services, and when you do so, do it in commemoration of me.  
20. Likewise also the cup after supper, saying, This cup is the New 
* Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Testament in my blood, which is shed for you.]  
Paraphrase 20. In like manner after they had done eating, he took the cup of charity, usual among the Jews, and said, This cup is at this time to you the sealing of a New Covenant (see note on the title of these books) in my blood, which shall shortly be shed for you, as this is now poured out.  
21. But behold, the hand of him that 
* delivereth me up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betrayeth me is with me on the table.  
22. And truly the son of man [goeth, as it was determined, but woe unto that man, by whom he is betrayed.]  
Paraphrase 22. is to be put to death (see note on ch. 13. c.) as God hath decreed it should be (Act. 2. 23. and 4. 28. and note b.) but woe to him that hath any hand in that execution.  
23. And they began to inquire among themselves, which of them it was, that 
* was about to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should do this thing.  
24. And there was also a strife among them, which of them should be accounted the greatest.]  
Paraphrase 25. Sometime before this (to wit, before his departing from Jeriche, Mat. 20. 25, 29. nay before he came thither, Mar. 10. 42, 46.) there had been a contention among the disciples (occasioned by the request of Zebedee's wife for her two sons, Mat. 20. 20.) which of them should be looked on, as the worthiest, and so be preferred before the rest.  
25. And he said unto them, The Kings of the Gentiles exercise Lordship over them, and [they that exercise authority upon them are called note c benefactors.]  
Paraphrase 25. their Princes styled their benefactors, exercise authority over them.  
26. But ye shall not be so, but he that is greatest among you, let him be as the note d younger, and he that is chief, as he that doth serve.]  
Paraphrase 26. But among you it must be otherwise, the ruler must be as the private man, or the servant of all others, over whom he is placed.  
27. For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as [he that serveth.]  
Paraphrase 27. one that attendeth and waiteth on you, and provideth necessaries for you, and not as one that receiveth such observances or advantages from you, as I might expect to do.  
28. Ye are they which have continued with me in my temptations.]  
Paraphrase 28. Ye have followed me as disciples, Mat. 19 28. and been hitherto constant to me in all the afflictions and persecutions that have befallen me.  
29. And I 
* bequeath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appoint unto you a kingdom, as my Father hath appointed unto me,  
Paraphrase 29. See Mat. 19 28.  
30. That ye may eat and drink at my table, in my kingdom, and sit on thrones, judging the twelve tribes of Israel.]  
Paraphrase 30. That you be next unto me, and have at my departure the power of governing the Church, see note on Mat. 19 d.  
31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.]  
Paraphrase 31. And at this point of time, the story whereof is here in relating v. 20. (not at the time of that other passage ver. 24.) Christ addressed his speech particularly to Peter, saying, As for you, Simon, I tell you, that either upon some sin committed by thee, giving Satan some such right of claim, (possibly somewhat done criminously by him in that contention of the disciples, mentioned v. 24. the indignation of the ten against the two, Mat. 20. 24.) or else suggesting somewhat against thy sincerity, as against Job's, Job 1. 9 Satan hath accused you before God, and required that he may have the shaking of you, liberty to do his worst to drive you from the faith of Christ.  
32. But I have prayed for thee, that thy faith fail not; and when thou art converted strengthen thy brethren.]  
Paraphrase 32. This is granted to him, and your danger thereupon is great, but I have prayed for thee, that thou be not conquered by him and his terrors, so far as utterly to forsake the faith; and for any sins that in this combat thou provest guilty of, let this use be made of them, when by repentance thou art recovered out of them, that thou be the more careful to confirm and strengthen others, that they fall not in like manner. See note on 1 Cor. 5. c.  
33. And he said unto him, Lord, I am ready to go with thee both into prison, and to death.  
34. And he said, I tell thee, Peter, [the cock shall not crow this day, before that] thou shalt thrice deny that thou knowest me.  
Paraphrase 34. before the second crowing of the cock this night, Mat. 26. 34.  
35. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.]  
Paraphrase 35. Formerly I sent you out without any provision, and yet ye wanted nothing.  
36. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one.]  
Paraphrase 36. But now some distresses ye are like to meet with, in like manner as ye will first see them fall most sharply upon me.  
37. For I say unto you, that 
* now this which hath been written must be fulfilled on me, to wit, and he. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this that is written must yet be accomplished in me, And he was reckoned among the transgressors: For the things concerning me have an end.]  
Paraphrase 37. For now according to the prophecy Isa. 53. 12. past on the Messias, I must be put to death as a malefactor, For all that is foretold of me shall now suddenly be accomplished.  
38. And they said, Lord here are two swords: and he said unto them, It is enough.]  
Paraphrase 38. But they thinking that according to the literal sound of his words he had really called for a sword, whereas he only expressed to them by that figure the distresses that were now approaching them, told him they had two swords anong them, But he gave them by a short reply to understand, that he did not really mean that they should go and provide them swords, but only that great dangers were now approaching them.  
39 And he came out, and went as he was wont to the mount of Olives,] and his disciples also followed him.  
Paraphrase 39 And he according to his wont, went out to the mount to pray.  
40. And when he was at the place, he said unto them, [Pray that ye enter not into temptation.]  
Paraphrase 40. Pray that the afflictions and temptations now approaching do not overcome you, see Mat. 6. note g.  
41. And he 
* or departed; for the ancient Gr. & Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was note e withdrawn from them about a stones cast, and kneeled down and prayed,  
42. Saying, Father [If 
† thou wilt take this cup from me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou be willing, remove this cup from me: nevertheless not my will but thine be done.]  
Paraphrase 42. O that thou wouldst, (see note on ch. 12. c.) or, I pray thee remove this bitter cup from me: Yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily embrace it, before that for which now I pray.  
43. And there appeared an Angel unto him from heaven strengthening him.]  
Paraphrase 43. And an Angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death, as might make him bear it cheerfully.  
44. And being in an agony he prayed more earnestly: And his sweat was as it were great note f drops of blood falling down to the ground.]  
Paraphrase 44. After that being in such a commotion of mind, which signifies an apprehension of extreme danger, without any trembling at it, or endeavour to avoid or escape it, he prayed more vehemently, and fell prostrate upon his face, Mar. 14. 35. saying the same words, and more to the same purpose, and he sweat (as men in agonies are wont) great glutinous drops like those of blood when it drops on the ground.  
45. And when he rose up from prayer, and was come to his [disciples, he found them sleeping for sorrow.]  
Paraphrase 45. three disciples Peter and James and John, Mat. 26. 37. he found them fast asleep, this sleep being an effect of that great heaviness, and dispiritednesse which their sorrow had produced.  
46. And said unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.  
47. And while he yet spoke, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.  
48. But Jesus said unto him, Judas, [
* deliverest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  betrayest thou the son of man with a kiss?]  
Paraphrase 48. Is a kiss the token by which thou hast promised to deliver me up to them? Mar. 14. 44.  
49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?]  
Paraphrase 49. When the disciples saw what was toward, they offered to have fought for his rescue.  
50. And one of them smote the servant of the high priest, and cut off his right ear.] 
And S. Peter in the heat of zeal, without Christ's permission, and against the precepts which he had always taught them, drew a sword, and cut off the right ear of Malchus, a servant of the high priest's.   
51. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him.]  
Paraphrase 51. And Jesus reproving Peter for so so doing, Mat. 26. 52. spoke to those that came to apprehend him, to let him alone but so long as to restore the man his ear, and upon a touch he was cured.  
52. Then Jesus said unto the chief priests and note g captains of the temple, and the elders which were come to him, Be ye come out as against a thief with swords and staves?  
53. When I was daily with you in the Temple, ye stretched forth no hands against me, but [this is your hour, and the power of darkness.]  
Paraphrase 53. this is the time wherein the devil and you are permitted to work your wills upon me.  
54. Then took they him and led him, and brought him into the [high priest's house,] And Peter followed afar off.  
Paraphrase 54. house of Caiaphas the high priest of that year, where the Sanhedrim was assembled, Mat. 26. 57  
55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down amongst them.  
56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.  
57 And he denied, saying, Woman, I know him not.  
58. And after a little while, [another saw him, and said, Thou art 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also of them. And Peter said, Man, I am not.]  
Paraphrase 58. another maiden, Mat. 26. 71. Mar. 14. 69. (see note on the title of S. Matthew's Gospel) seeing him said, Thou art even one of them. But Peter denied, and said, Woman I am not.  
59 And about the space of one hour after, [another confidently affirmed, saying, Of a truth this fellow also was with him; for he is a Galilean.]  
Paraphrase 59 And some others that stood by (Mat. 26. 73. Mar. 14. 17.) affirmed confidently that he was certainly one of his company, for, said they, his speech discovers him to be a Galilean, Mat. 26. 73. etc.  
60. And Peter said, Man, I know not what thou sayest.] And immediately while he yet spoke, the cock crew.  
Paraphrase 60. But he said (with addition of oaths, and imprecations, Mat. 26. 74.) I am not what thou affirmest me to be.  
61. And the Lord turned and looked upon Peter; and Peter remembered the word of the Lord, how he had said unto him, Before the cock crow thou shalt deny me thrice.  
62. And Peter went out and wept bitterly.  
63. And [the men that held Jesus mocked him] and smote him.  
Paraphrase 63. while Peter was in the hall of the high priest, Mat. 26. 58. and 69. (before the latter part of the precedent story of S. Peter) the soldiers that were set to guard Jesus, Mat. 26. 67. spit in his face.  
64. And when they had note h blindfolded him, they struck him on the face, and asked him, saying, [Prophecy] who is it that smote thee?  
Paraphrase 64. Tell us, if thou art able to know and declare secrets,  
65. And many other things blasphemously spoke they against him.  
66. And assoon as it was day, [the Elders of the people, and the chief priests, and the Scribes came together, and led him] into their council, saying,  
Paraphrase 66. the Sanhedrim met, and called for him to be brought.  
67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe.  
68 And if I also ask you, ye will not answer me, nor let me go.]  
Paraphrase 68 And if I shall demonstrate to you by never so convincing arguments that I am the Messias, you will neither satisfy nor answer my proofs, nor yet yield to the force of them, and release me out of your hands.  
69. Hereafter shall the son of man sit on the right hand of the power of God.]  
Paraphrase 69. Within a while shall I the Messias be exalted to the right hand of my Father, and then shall you see me execute judgement and vengeance upon you, Mat. 26. 64.  
70. Then said they all, Art thou then the son of God? And he said unto them, Ye say that I am.]  
Paraphrase 70. From hence they concluded that he made himself the son of God, and asked him, whether he were so or no? He answered that he was.  
71. And they said, What need we any farther witness? For we ourselves have heard of his own mouth.]  
Paraphrase 71. This they concluded to be a blasphemous speech, and so that he was guilty of death by his own confession, in taking upon him to be the Messias.  

Annotations on Chap. XXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Promised] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, will be more easily determined, when 'tis resolved that as among Grammarians, so in the rest of the places in the New Testament, it clearly denotes one of these two things, either confession of sin, or giving of thanks, both being the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a thankful acknowledgement or enumeration of benefits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the guilty man's acknowledgement of what he hath done amiss, which is vulgarly known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to give thanks. In the sense of confessing of faults 'tis to be found Mat. 3. 6. Mar. 1. 5. Acts 19 18. James 5. 16. In that of praising, or giving thanks, Mat. 11. 25. (the very place cited by Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I thank thee O father) Lu. 10. 21. Rom. 14. 11. 15. 9 Phil. 2. 11. Rev. 3. 5. And in no one place is it taken for promising (the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors, and especially in the Institutions of Theophilus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or of any thing of that nature. And then the choice will be very easy, which of these two senses we shall think fit to apply to this place, that of confessing being very alien and unfit for the turn, and the Arabic interpreter pointing us to this of giving thanks, which being an expression of joy, is oft taken for joy itself, and so is fit for this turn, the covetous pursbearer being very well pleased with such a bargain.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Multitude] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a tumult, after the manner of the Hebrews, who use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (literally a multitude) for a tumult, or noise also. See Forerius on Isaiah p. 197.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Benefactors] The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they use for a Prince, and is by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth primarily signify liberal, magnificent, benefactor, and so, as in the choosing of Princes in Aristotle, Pol. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made them Kings that had been their benefactors; so in the deduction of the word also, Princes are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors, and so J●b. 21. 28. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munificus, beneficus, the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got in amongst them) a Prince, and so it signifies there. For this S. Matthew, in his account of the same speech of Christ's, uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great ones, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called being ordinarily set to signify no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are, the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that have authority over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called benefactors, is directly to the same sense, parallel with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great ones have authority over them, so as in the sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors shall be the subject of the proposition, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exercise authority, the Predicate, thus, Their Princes called benefactors exercise authority over them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Younger] As they that were Rulers among the Jews, or Judges in their Sanhedrin, were called Elders, so others, their officers especially that attended them, are commonly styled by way of distinction from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And proportionably in the Church, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they that preside and govern in it, called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater, superior to others, so they that are under them, are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see Acts 5. 6. and so 1 Tim. 5. 1. Tit. 2. 6.) and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 14. 23, 24. and Acts. 4. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14. 16. they that are in the place and condition of ordinary men or idiotes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 41. Withdrawn] The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observable among the Hellenists, signifying no more than to depart. So 2 Mac. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they were departed thence nine stadia. So Act. 21. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we were gone or departed from them. And so if that be the word in this place, it must certainly signify no more, but will be thus best rendered, he departed from them. But then the Kings MS. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is not capable of any other rendering.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Drops of blood] That Christ sweat drops of blood is not affirmed in this place, but only that he sweat drops of sweat of a strange thickness or viscousnesse, and consequently as big as the drops wherein blood is wont to fall upon the ground. So saith Justin Martyr, Theophylact, and Euthymius; and 'tis 
* Problent. Sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aristotle's observation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men in an agony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they sweat extremely. But that the sweat should so far exceed the proportion of sweat, as the drops wherein blood uses to fall are above the drops wherein sweat is wont, this was the strange thing, and the expression of the heaviness of this agony, which is here mentioned. See Photius Epist. 138. Of the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as or like as, see Note on Mat. 3. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 52. Captains of the Temple] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captains of the Temple here mentioned (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captains v. 4.) and in two other places of this Author, Act. 4. 1. and Acts 5. 24. in the singular number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify no more than the captains of a band, or captains of more bands of Roman soldiers, set at the proches of the Temple to guard and keep peace, that there might be no sedition raised in the city at the assembling of the Jews, at the Temple. Thus saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 5. c. 15. was there a guard placed in the tower called Antonia, which was thence fetched out at feast days, to be a guard or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Temple, (and therefore chrysostom renders it clearly the captain of the soldiers of the Temple) for so saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 8. c. 4. at that time when the people came to their feasts, especially at the Passover, there being danger of tumults, Cumanus set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a band of soldiers, with their arms, to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the porches of the Temple. These soldiers are mentioned Mat. 26. 47. for those that are there called a great multitude with swords and staves, are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foretold by Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 45. the sinners, that is, Gentiles and Joh. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band of soldiers, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Commanders with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands of soldiers with them; and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Colonel of this band Acts 21. 31. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commander, or captain here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that tower of Antonia the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Castle v. 34. whither he commanded Paul to be brought to safe Custody. Such also (saith Nicephorus l. 1. c. 32. and before him chrysostom and Theophylact) was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watch or guard, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mat. 2. 65. which being set by the Romans to keep all quiet, was offered by Pilate to the Jews to watch the grave of Jesus, that none might steal him away, and make that matter of a new stir among them. For that these were not Jews, appears sufficiently by their watching on the Sabbath day, which especially at the time of the Passover the Jews durst not to have done. This guard of the Romans, and care of theirs to prevent seditions among the Jews, seems to have taken its rise from the former care and practise of the Jews, in defending themselves from the Idumeans 1 Mac. 4. 60, 61. for there Judas Maccabaeus having built high walls and strong towers about mount Zion, lest the Gentiles should tread it down, as they had done before, they set there a garrison to keep it, and fortified Bethsura to preserve it. And the Commander of the Garrison was most probably he, whom Josephus calls by this style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then, the captain of the Sanctuary or Temple. But now the case being altered, and the Roman Conquerors taking the same care, and keeping the like guards against the uproars and tumults of the Jews, as the Jews did formerly against the Idumeans, 'tis to be supposed, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time was a Roman not Jewish Commander, though yet in Josephus speaking of those times, we have Ananus and Eleazar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were Priests l. 20. c. 8. See Sigonius l. 7. de Rep. Heb. c. 23. where he takes notice of these Roman Commanders among the Jews under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also of their Lictors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers, Acts 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sergeants, Acts 16. 35. to apprehend disturbers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 16. 22. to beat them with rods, and then of bands of soldiers to quell commotions, as you may see acts 16. 20. where bringing S. Paul and Silas to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such like captains of bands at Philippi, their complaint is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these men raise sedition in our city being Jews, supposing that those officers were there set among them in other cities, as well as at Jerusalem, to quell such commotions, which were feared especially from the Jews.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 64. Blindfolded] This usage of Christ here refers to that sport so ordinary among children, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which it is the manner first to blindfold, which is v. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then to strike him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 63. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 64. then to ask him who struck him, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 64. and not to let him go, till he named the man aright, who had struck him. And so was here used as a contumely or reproach toward him.    

CHAP. XXIII.  
1. AND [the whole multitude of them] arose and led him to Pilate.  
Paraphrase 1. the whole company of the Sanhedrim by the vote of the major part, not of all, v. 51.  
2. And they began to accuse him, saying, [We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a▪ King.]  
Paraphrase 2. We found him drawing away the nation from the religion of their ancestors, and also forbidding to pay Caesar the Roman Emperor his deuce (see note on Mar. 12. a. and Mat. 22. b) taking upon him to be our long expected Messias, and so consequently our King.  
3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, [Thou sayest it.]  
Paraphrase 3. I am so.  
4. Then said Pilate to the chief Priests and to the people, I find no fault in this man.  
5. And they were the more fierce, saying, He [stirreth up the people teaching] throughout all Jury beginning from Galilee to this place.  
Paraphrase 5. teacheth seditious doctrine, and hath done so.  
6. When Pilate heard [of Galilee,] he asked whether the man were a Galilean.  
Paraphrase 6. mention of Galilee,  
7. And as soon as he knew that he belonged to Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.]  
Paraphrase 7. And discerning that his dwelling and abode was in Galilee which belonged to Herod's government, and supposing Herod by his knowledge in the Jewish religion, to be fitter for the cognizance of this case, he remitted the hearing of it to Herod, who was personally at Jerusalem at that time (see note on Lu. 1. l.) on occasion of the feast.  
8. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.  
9 Then he questioned with him in many words; but he answered him nothing.  
10. And [the chief Priests and Scribes] stood and vehemently accused him.  
Paraphrase 10. those of the Sanhedrim.  
11. And Herod with his 
* attendants, officers.  note a men of war set him at naught, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.  
12. And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves.  
13. And Pilate, when he had [called together the chief Priests, and rulers, and the People,]  
Paraphrase 13. assembled together not only the Sanhedrim, but the people also,  
14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I having examined him before you, have [found no fault in this man touching those things whereof ye accuse him.]  
Paraphrase 14. not found him guilty in any capital manner of any thing laid to his charge by you.  
15. No nor yet Herod: for I 
† remitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other copies read, he remitted him to us, the Syriack, ● remitted him to him.  sent you to him, and lo, nothing worthy of death is done unto him.]  
Paraphrase 15. Nor is this my opinion only, but I sent him, and referred the hearing of the business to Herod v. 7. who being more acquainted with your religion than I am, may be deemed a more competent judge, and after he hath had cognizance of him, he hath no way expressed his opinion that his crimes are capital.  
16. I will therefore note b chastise him, and release him.]  
Paraphrase 16. His punishment therefore shall be only that of scourging with whips, and so he shall be released.  
17. For of necessity he must] release one unto them at the feast.  
Paraphrase 17. For the custom had laid a necessity on him (see Mat. 27. d.) to  
18. And they cried out all at once, saying, Away with this man, and release unto us Barrabas.  
19 (Who for a certain sedition made in the city, and for murder, was cast in prison.)  
20. Pilate therefore willing to release Jesus, spoke again unto them.]  
Paraphrase 20. Pilate again made another assay to soften the people, being, on opinion of Christ's innocence (and having received a message from his wife, Mat. 27. 19) desirous to save his life, and only to inflict some inferior punishment on him, v. 16.  
21. But they cried, saying, Crucify him, crucify him.]  
Paraphrase 21. But they were peremptory for the putting him to death.  
22. And he said unto them the third time, 
See v. 15.  Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.  
23. And they were instant with loud voices, requiring that he might be crucified: and the voices of them, and of the chief priests [prevailed.]  
Paraphrase 23. carried it (see Mat. 27. d.) wrought upon him to do contrary to his own judgement, and inclination.  
24. And Pilate gave sentence that it should be as they required.]  
Paraphrase 24. and so he passed sentence of death upon him.  
25. And he released unto them him, 
Act. 3. 14.  that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.  
26. And as they led him away they laid hold upon one Simon a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.]  
Paraphrase 26. And having put on him a Scarlet robe, a crown of thorns, a reed like a Sceptre in his hand, and so made him a mock-king of the Jews and then taken all from him again, and used him contumeliously, Mat. 27. 29. etc. they led him out to crucify him, and as they went, they pressed one Simon to carry his cross, on which he should be crucified, after him. See Mat. 27. note e.  
27. And there followed him a great company of people, and of women, which also bewailed and lamented him.  
28. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for [your self and for your children.]  
Paraphrase 28. the calamities which are ready to befall this whole nation, for this sin of rejecting, and crucifying me, are likely to be far greater, and more worthy of your tears, than what now befalls me.  
29. For behold the days are coming, in the which they shall say, note c Blessed are the barren, and the wombs that never bore, and the paps which never gave suck.  
30. Then shall they begin to say to the mountains, fall on us, and to the hills, cover us.  
31. For if they do these things 
* on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a green tree, what shall be done 
† on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a dry?]  
Paraphrase 29, 30, 31. For heavy days are shortly to come upon this people, miserable straits and distresses first, and then even utter destruction, expressed as 'tis here, Jo. 2. 19 Hos. 10. 8. Apoc. 6. 16, by calling the mountains to cover them, and by that other proverbial phrase of cutting off the green tree with the dry, Ezech. 20. 47. the righteous and the wicked together, Ezech. 21. 2, 3. or the rich and the poor together, that is, making an utter desolation, v. 4. (see 1 Pet. 4. 18.) And if my portion, who am the son of God, and innocent, be in your opinion so sad and lamentable, under this Roman judge and soldiers, what will become of the professed enemies of God, who as a dry trunk of a tree are as it were fitted and marked out for the fire, and shall fall into the hands of whole armies of the Romans? Or if in the distress that shall come upon you, the rich and the noble shall be put to such straits, then what will the condition of the meaner sort be?  
32. And there were also two other note d malefactors led with him to be put to death.  
33. And when they were come to the place which is called 
* Cranion or skull, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  [Calvary,] there they crucified him, and the malefactors, one on the right hand, and the other on the left.  
Paraphrase 33. Golgotha, but in Greek Cranion, that is, a skull,  
34. Then said Jesus, Father forgive them, for they know not what they do. And they [parted his raiment, and cast lots.]  
Paraphrase 34. made a division of his upper garments into four parts, and took each of them a part, but his inner garment (see note on Mat. 5. r.) having no seam in it, they cast lots for that, who should have it entire, Joh. 19 24.  
35. And the people stood beholding; and the rulers also with them derided him, saying, He [saved others, let him save himself, if he be the Christ, the chosen of God.]  
Paraphrase 35. undertook to be the Messias. And surely if he were the Messias to deliver the nation, he would first deliver himself.  
36. And the soldiers also [mocked him,] coming to him, and offering him vinegar,  
Paraphrase 36. used him contumeliously,  
37. And saying, If thou be the King of the Jews, save thyself.  
38. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew. THIS IS THE KING OF THE JEWS.]  
Paraphrase 38. And there was put up over his head a title containing the cause of this condemnation, see note on Mar. 15. b. which was written in Greek and Latin and Hebrew▪ (the three most ordinary languages, one or other of which there were very few but understood) thus, Jesus the Nazarene, the King of the Jews.  
39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.  
40. But the other answering rebuked him, saying, [Dost thou not fear God, seeing thou art in the same condemnation?]  
Paraphrase 40. Though these other impious persons use him thus, yet we that are thus punished with him aught, if he were guilty, to have compassion for him, and not reproach him.  
41. And we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss.]  
Paraphrase 41. And besides this we are indeed guilty, but he a most innocent person, which came to do good to this people, and is used thus ill by them.  
42. And he said unto Jesus, Lord, remember me, when thou comest into thy kingdom.  
43. And Jesus said unto him, Verily I say unto thee, [To day shalt thou be with me in paradise.]  
Paraphrase 43. Immediately after thy death, 〈◊〉 shalt go to a place of bliss, and there abide with me, a member of that my kingdom which thou askest for.  
44. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.]  
Paraphrase 44. And it was nigh twelve of clock, see Mar. 15. 25. and there was an eclipse of the sun, and a palpable darkness on all the land of Judea until three afternoon.  
45. And the Sun was darkened, and the note e veil of the Temple was rend in the midst.  
Paraphrase 45. Mat. 27. 51.  
46. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.  
47. Now when the Centurion saw what was done, he] glorified God, saying, Certainly this was a righteous man.]  
Paraphrase 47. confessed it, an evidence of Gods interposing his power, and thence concluded that he was an innocent person.  
48. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned.]  
Paraphrase 48. And all the multitudes there present; had remorse at what was done.  
49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.  
50. And behold there was a man named Joseph, [a Counsellor, and he was a good man and a just.]  
Paraphrase 50. One of the Sanhedrim, or else a counsellor in the Province (see Mar. 15. d.) both an upright and a merciful man, who looked for the coming of the Messias, v. 51. and accordingly embraced Christ, and was a disciple of his, Mat. 27. 57 but not avowedly, but secretly, for fear of danger from the Jews, Joh. 19 38.  
51. (The same had not consented to the counsel and deed of them) he was of Arimathaea a city of the Jews, (who also himself waited for the kingdom of God.)  
52. This man] went unto Pilate, and begged the body of Jesus.  
Paraphrase 52. He upon this occasion took confidence, Mat. 15. 43. although he had been beforefearfull, and  
53. And he took it down and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.  
54. And that day was the preparation, and the Sabbath 
* shone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  drew on.]  
Paraphrase 54. The day whereon all this was done was the eve both of the feast of unleavened bread, and of the Sabbath also, and now the Sabbath day (beginning at evening, at sun set, when the stars and moon begin to shine) was ready at hand, or the stars began to shine, and so the Sabbath to begin.  
55. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.  
56. And they returned, and prepared spices and ointments, and rested on the Sabbath day, according to the [commandment.]  
Paraphrase 56. Mosaical law of doing no work on the Sabbath.  

Annotations on Chap. XXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Men of war] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things 1. Militare, to war, 2. concurrere and congregari, to assemble, 3. ministrare, to minister. The first notion is very frequent, the second, Exod. 38. 8. (where yet the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejunavit) and 1 Sam. 2. 21. and the third is ordinary also (and from thence Timothy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good soldier, that is, minister of Jesus Christ) Hence it is that among those Greek writers, which follow the Hebrew idiom, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for every one of these three; For the first ordinarily and primarily; For the second, when we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render exercitus, and host of heaven, but signifies universus coeli comitatus, the whole company of heaven, whether the many stars or many Angels there; And in the third sense we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for officers, and servants or attendants, and so the Syriack translation renders it, and gives us authority to do the like, though otherwise it might be rendered more vulgarly, either his company, or his soldiers about him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Chastise] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ordinarily to scourge, or chastise, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children or servants are wont to be used, when they have offended; so Heb. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastening is expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourging. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And in stead of it here, the other Evangelists Mat. 27. 26. Mar. 15. 15. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from from the Latin flagellum, a whip, and S. John c. 19 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourging. Now to what the infliction of this sort of punishment on Christ belonged, is matter of question, that which is ordinarily said is, that Flagellation was among the Romans a solemn preparative to Crucifixion; So Livy of the servants, l. 34. Multi occisi, multi capti, alii verberati crucibus affixi, they were scourged and crucified. And in Valerius Max. l. 1. c. 7. Servum verberibus multatum sub furca ad supplicium egit, having scourged his servant under the cross he had him to punishment, that is, crucified him. So Antigonus the King of the Jews was first whipped, then beheaded with an axe, saith Dio l. 49. and so 'tis said of Alexander in Qu. Curtius l. 8. verberibus affectos sub ipsis radicibus petrae crucibus jussit affigi, he appointed them to be scourged and crucified; and Josephus of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 5. c. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were scourged, and reproachfully handled, and then crucified; and Philo speaking of the Jews of Alexandria crucified by Flaccus, adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that this was done after they had been reproachfully handled, that is, scourged, in the theatre; and so this was part of the horrendum carmen, the solemn form of sentence, verbera intra aut extra pomoerium, Arbori infelici suspendito, scourge him, and then hang him on the tree. But this is not the notion that here we must have of the scourging of Christ. For than it must be part of his sentence of death, which by Job. 19 it appears it was not, for there 'tis-said that Pilate took him and scourged him, v. 1. whereas he was not as yet condemned to death; nav v. 6. Pilate refuses to condemn him to death, professing that he finds not any capital crime brought against him; then examines him farther, v. 9 then seeks to release him, v. 12. and coming again to the judgement seat, v. 13. at length he delivered him to be crucified, v. 16. This is so evident by that Evangelist, that the learned H. Grotius applies this scourging to that other ordinary use of it for examination, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such as Act. 22. 24. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being examined with stripes, and in Cicero, virgam in tormento esse magis quam supplicio, that the rod is for a torture rather than a punishment. But there is no ground for this conjecture from any circumstance in any of the Gospels, nor reason to adhere to it, without some testimony, upon a bare possibility of it, especially when the mention of it in this fourth Gospel suggests another notion of it, which will reconcile all the difficulty, and itself be subject to none, viz. that Pilate willing to deliver Jesus from capital sentence, appointed this of scourging to be inflicted on him. For that Pilate did not believe Christ guilty of any capital crime it is evident, and consequently not fit to be crucified; so likewise that besides his own conscience, his wife's dream did make him very unwilling to pronounce that sentence of death on him, but very industrious to find some pretence of releasing him, and that finally 'twas only the importunity of the Jews, to which he sacrificed him; And here it is plain that he proposes to the Jews the scourging of him, as a lighter punishment proportionable to his crimes, and then that he may release him. So we find in the Epit. of Livy Dec. 5. l. 6. of Matienus a servant, sub furca diu virgis caesus erat, & sestertio voeniit, he was scourged, and then sold: and so 'twas ordinary to bind to a pillar, or post, and scourge men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. being bound to a pillar he received many stripes. From hence therefore 'tis evident, that the notion of his scourging was that of a lighter punishment, to release him from a greater, (and that, as John sets it, inflicted on him before the sentence of death was pronounced against him) though when that was done, he was fain to gratify them by delivering him up to their fury to be crucified also. And so the place both in Matthew and Mark may well be rendered Mat. 27. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having scourged Jesus, that is, formerly having done so, he proceeded farther, and delivered him to be crucified; and so in Mark c. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He delivered Jesus having scourged him, (having done so before he thus delivered him) to be crucified. And this sort of scourging was a punishment usual among the Jews for offences not capital; see Note on 2 Cor. 11. b. A fourth sort of scourging there was for capital crimes, whipping to death, with the head fastened to the furca, which Suetonius in Nerone calls supplicium more majorum, the old Roman punishment. But this cannot belong to this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Blessed are the barren] This expression of the days approaching, that they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessed are the barren, etc. had certainly its completion in what befell Jerusalem in the time of the siege. But more particularly it may refer to one passage: After that Titus had encompassed the city with a wall so that none could come out to forage, they were forced to feed on dung, saith Josephus, on shoes and girdles, etc. and for want of such provision as this, one Marry, a noble and rich woman, daughter of Eleazar, bereft of all by the Seditious, killed her sucking child, and drested it, and eat part of it, and the Soldiers breaking in upon her, and finding a part left, went away in detestation, and presently the news of it went over the whole city, 
l. 7. c. 8.  and every one saith saith Josephus, looked upon it with horror, and with the same compassion, as if they had done it themselves. Then was this speech fit for them to take up, on hearing this horrible news, Blessed are the barren, and the womb that never bore, and the paps that never gave suck, in comparison to those that are forced to feed on the fruits of their wombs, and devour their own sucking infants. And then that which follows, If they do these things on a green tree, what shall be done on a dry? may perhaps be best interpreted in relation to this particular fact also, of that noble and rich woman, Marry. If such horrible things befall the wealthiest among you, what a dismal state shall all others be involved in? This may possibly be the meaning of the phrase. But if not, then in that other notion of the righteous and the wicked, it may have had its completion also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Malefactors] These Malefactors crucified with Jesus were thiefs and murderers, and authors of an uproar in the city, which is an evidence among others formerly mentioned, (see Note on Mat. 27. d. and on Mar. 15. a.) of Christ's death being after the Roman not Jewish manner. For the Jewish custom was never to put to death two malefactors on the same day, unless it were for the same crime; so saith Maimonides Sanhed. c. 14. They never condemn more than one in a day; but one to day, another to morrow, unless they they be both guilty of the same transgression, and deserve one death. And that Christ was not pretended to be put to death for that crime of the other two, is clear by his Inscription, which saith it was for pretending to be King.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 45. Veil of the Temple] That which is here said of the veil of the Temple, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be so rendered, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken Adverbially for in the middle, so as to be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into two parts in Matthew and Mark. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now what veil of the Temple this was is the only thing that will need to be here determined; for of this it is certain that there were two veils or high walls (intimated by the mention of the second veil, v. 3.) the one that covered or enclosed the Sanctuary from the eyes and approach of the people, who were permitted to go no farther than the court of the Jews, and only the Priests admitted into the Sanctuary; For thus the manner was, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or altar of incense was within the Sanctuary, and thither the Priests went daily and offered incense, the people mean while staying without, and praying every one privately by himself, (the thing noted by the silence in heaven for half an hour, Rev. 8. 1.) And those prayers of the people for supply of their several wants were thus offered up by the Priest with that incense of his that went up to Heaven (see c. 1. 10. d.) But the people themselves stayed without, and might not enter or look in there, that Veil, or wall, or screen made a full separation of one from the other. And as the Sanctuary was enclosed or separated from the court, so was the Holy of Holies enclosed from the Sanctuary, and thither none entered but the High priest once a year, and so there was a second Veil. That this is here meant, is no way specified, or deducible from any circumstances of the story in any of the Gospels, yet may be thought most probable from one intimation of the author of the Hebrews, c. 10. 20. where our way to heaven is said to be consecrated by Christ by the veil, that is, his flesh. There as the veil is made a type of Christ's flesh, and being so, the rending of the veil will be a fit solemnity of the piercing and crucifying Christ's flesh; so that veil is clearly the second veil, entering into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies, v. 19 that is, the Holy of Holies, as appears by c. 9 8, and 12. And if that were here meant, than the significancy is not only the approaching destruction of all the Jewish rites, but also that that unapproachable place, a type of heaven, was now laid open to all true Christians, and that in the mean time there is liberty to approach unto God in prayer allowed to them; and again that Christ not now once a year, as the High priest, but once for ever, there to continue, entered into the Holy of holies, that is, beyond the Sanctuary, the common place of all the Priests (and so the type of Heaven, where all the Angels and Saints are) even into the inmost adytum at the right hand of God, far above all Angels, etc. a place of preeminence peculiar to him.    

CHAP. XXIV.  
1. NOW upon the first day of the week, very early in the morning, [they] came unto the sepulchre, bringing the spices, which they had prepared, and certain others with them.  
Paraphrase 1. Marry Magdalen etc. Mat. 27. 1. and here v. 10.  
2. And they found the stone rolled away from the sepulchre.  
3. And they entered in, and found not the body of the Lord Jesus.  
4. And it came to pass, as they were much perplexed thereabout, behold two men stood by them in shining garments.  
5. And as they were afraid, [and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?]  
Paraphrase 5. and did obeisance to them, they asked them, saying, Do you search in a tomb or grave for one that is risen from the dead?  
6. He is not here, but is risen; Remember how he spoke unto you when he was yet in Galilee,  
Paraphrase 6. Mat. 17. 23.  
7. Saying, The son of man must be [delivered into the hands of sinful men,] and be crucified, and the third day rise again.  
Paraphrase 7. put to death by the heathens, Romans  
8. And they remembered his words.  
9 And returned from the sepulchre, and told all these things unto the eleven and to all [the rest.]  
Paraphrase 9 the other disciples of Christ, which were not ofthat number.  
10. It was Mary Magdalen, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the Apostles.  
11. And their words seemed to them as idle tales, and they believed them not.  
12. Then arose Peter, and ran unto the sepulchre, and stooping down, he beheld the linen clothes laid by themselves, [and 
* or, departed to his own abode, wondering at that  departed, wondering in himself at that which was come to pass.]  
Paraphrase 12. and returned to the place from whence he came, and where he abode, being much amazed to see the body gone our of the grave. See note on Joh. 20. a  
13. And behold, two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs.  
Paraphrase 13. Mar 16. 12.  
14. And they talked together of all these things which had happened.  
15. And it came to pass that while they communed together, and reasoned, Jesus himself [drew near and went with them.]  
Paraphrase 15. joined himself to their company.  
16. But their eyes were held, that they should not know him.]  
Paraphrase 16. And at first, through Gods will so disposing it, they discerned not that it was Jesus.  
17. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?  
18. And the one of them, whose name was note a Cleophas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things, [that are come to pass there in these days?]  
Paraphrase 18. that are notoriously come to pass there, and talked of by all at this time?  
19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a Prophet, mighty [in deed and word before God] and all the people.  
Paraphrase 19 in miracles and in doctrine approved by God.  
20. And how the chief priests and our rulers delivered him [to be condemned to death, and] have crucified him.  
Paraphrase 20. to the Roman procurator, accused him and required him to be put to death, and accordingly at last they  
21. But we trusted that it had been he which should have redeemed Israel. And beside all this, to day is the third day since these things were done.]  
Paraphrase 21. But we were full of hope that he had been the Messias so long expected by us. And this being the third day since his crucifixion,  
22. Yea and certain women also of our company made us astonished, which were early at the sepulchre,]  
Paraphrase 22. Some women that were followers of him together with us, and that were this morning at the monument wherein he was laid, came and told us wonderful things,  
23. And when they found not his body, they came, saying that they had also seen a vision of Angels, which said that he was alive.]  
Paraphrase 23. How that they found not his body there, but met with Angels which told them that he was risen from the dead.  
24. And certain of them which were with us] went to the sepulchre, and found it even so as the women had said, but him they saw not.  
Paraphrase 24. And some of the twelve disciples, Peter and John,  
25. Then he said unto them, O fools, and slow of heart, to believe all that the prophets have spoken.  
26. Ought not Christ to have suffered these things, and to enter into his glory?]  
Paraphrase 26. Is it not by those prophets foretold to be decreed by God, that the Messias should be-despised by men and slaughtered by them, Isa. 53. 8. before he should enter on his kingdom?  
27. And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.  
28. And they drew nigh unto the village whither they went: and he made as though he would have gone farther.  
29. But they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent, and he went in to tarry with them.  
30. And it came to pass, as he sat at meat with them, he [took bread, and blessed it, and broke, and gave to them.]  
Paraphrase 30. after the manner of the master of the family blessed the meat, and carved, and distributed it to them.  
31. And their eyes were opened, and they knew him, and he vanished out of their sights.]  
Paraphrase 31. Which occasioned (see v. 35.) their first suspicion that it was Christ, And presently they discerned that it was very he, And he immediately disappeared, in what manner or by what means it is not known.  
32. And they said one to another, [Did not our heart burn within us while] he talked with us by the way, and while he opened to us the scriptures?  
Paraphrase 32. Was there not an unusuallwarmth of affections and passion upon us all the time that  
33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that [were with them,]  
Paraphrase 33. used to associate with them,  
34. Saying,] The Lord is risen indeed, and hath appeared to Simon.  
Paraphrase 34. And assoon as they came, told them, saying, See 1 Cor. 15. 5.  
35. And they told what things were done in the way, and how [he was known of them in breaking bread.]  
Paraphrase 35. by his blessing and carving the meat ver. 30. they came to discern him to be Christ, not knowing it a long time.  
36. And as they thus spoke, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.  
37. But they were terrified and affrighted, and supposed that they had seen a spirit.]  
Paraphrase 37. And they were in a terrible fright thinking it had been a vision of some spirit, without any real body joined unto it.  
38. And he said unto them, Why are ye troubled, and why do [thoughts arise in your hearts?]  
Paraphrase 38. ye doubt or suspect me to be a spirit without a body?  
39 Behold my hands and my feet, that [it is I myself:] handle me and see, for a spirit hath not flesh and bones, as ye see me have.  
Paraphrase 39 it is very I, body and soul together:  
40. And when he had thus spoken, he [showed them his hands and his feet.]  
Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet.  
41. And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat?]  
Paraphrase 41. And the greater and more transporting their joy was, the less confident were they of the truth of it, and therefore to confirm them in the certain belief of it, he called for some meat.  
42. And they gave him a piece of a broiled fish, and of an honey comb.  
43. And he took it, and did eat before them.  
44. And he said unto them, [These are the words which I said unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.]  
Paraphrase 44. What you now see I did foretell when I was among you, before my crucifixion, & is agreeable to all the several images and predictions of me in all the books of God, which were of necessity to be fulfilled.  
45. Then opened he their understanding, that they might understand the scriptures.]  
Paraphrase 45. Then by the special operation of his spirit, he gave them the understanding of the Scriptures, in those things especially which concerned the Messias.  
46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.  
47. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.  
48. And ye are witnesses of these things.]  
Paraphrase 46, 47, 48. The sum of which he declared to be this, that the Messias was thus to be put to death, and rise again, and that his Apostles, the witnesses thereof, should after his resurrection preach repentance, and upon that, remission of sins, to Jerusalem, and through all Judea, first, and then to all the nations of the world.  
49. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.]  
Paraphrase 49. To which end he promised immediately to send them the holy Spirit (promised by God the Father) to descend from heaven upon every one of them, and so to install them to succeed him in his office, till which time he commanded them all to stay, and not to stiree out of Jerusalem.  
50. And he led them out as far as to Bethany: and he lift up his hands, and blessed them.  
51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.  
Paraphrase 51. Act. 1. 9  
52. And they worshipped him, and returned to Jerusalem with great joy.  
53. And they were [continually in the Temple,] praising and blessing God. Amen.  
Paraphrase 53. constantly at the times of devotion (see note on Act. 1. d.) in some of the chambers of the Temple,  

Annotations on Chap. XXIV.  
V. 18. Cleophas] This Cleophas, saith 
* Euse●, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hegesippus, was the brother of Joseph mary husband, and so the reputed uncle of Christ, whose son Simeon, saith Eusebius there, was, by the joint consent of all the Apostles then living, made Bishop of Jerusalem, after James, as being nearest of kin to our Saviour.     

The Gospel according to S. JOHN.  

CHAP. I.  
1. IN the beginning was the word, and the word was with God, and the word was God.  
2. The same was in the beginning with God.]  
3 All things were made by him, and without him was not any thing made that was made.  
Paraphrase 1, 2. In the beginning of the world before all time, before any thing was created, the son of God had a subsistence, and that subsistence with his Father, of whom he was begotten from all eternity, and was himself eternal God, and being by his Father in his eternal purpose designed to be the Messias, who was among the Jews known by the title of the Word of God, (see note on Luk. 1. b.) he is here fitly expressed by that title, The word.  
Paraphrase 3. This eternal word of God I mean by which all things were at first created.  
4. In him was life, and the life was the light of men.]  
Paraphrase 4. He brought with him that doctrine which is worthily called life, c. 6. 63. and 12. 50. because it leads to holy life here, such as God will be sure to accept of through Christ, and to reward eternally (whereas the law was the bringing in of death) see c. 10. 10. and this vivifical doctrine was the means designed by God to lead and enlighten all mankind, especially the Jews, to tell them their duty, and therefore is called the light of life, c. 8. 12.  
5. And the light shineth in darkness, and the darkness 
* received or apprehended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comprehended it not.]  
Paraphrase 5. Though through the darkness of men's hearts, the greatest part of the Jews themselves had no fruit or benefit by it.  
6. There was a man sent from God,] whose name was John.  
Paraphrase 6. There came a man with commission from God to preach repentance to the lews,  
7. The same came for a 
† testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  witness to bear witness of the light, that all men through him might believe.]  
Paraphrase 7. He was by God sent on purpose to testify that Christ was the Messias, the true teacher sent from heaven, that so by that testimony of his all men might believe on him.  
8. He was not that light, but was sent to] bear witness of that light.  
Paraphrase 8. This john was not the Messias, but the whole end of his mission into the world was to  
9 That was the true light 
* which coming into the world● enlighteneth every man.  which lighteth every man note a that cometh into the world.]  
Paraphrase 9 That word which now I speak of, that is, Christ is that true light, eminently that, which light is defined to be able to refresh and warm the coldest, and to enlighten the darkest heart, And he, as the sun after a long darkness of night, is now risen in our hemisphere (see v. 10. and c 9 5. and 12. 46.) and being manifested to the world, shineth forth to every man therein.  
10. He was in the world, and the world was made by him, and the world knew him not.]  
Paraphrase 10. This word was from the beginning in the world, in so eminent a manner, that indeed the world was made by him, but the generality of men did not take notice of him.  
11. He came unto his own, and his own received him not.]  
Paraphrase 11. And therefore there being one peculiar nation, the jews, which were more fully than all the world besides instructed in this truth, he at last came to this people, was pleased to be born and live and do miracles among them, and these that were his own people did not entertain him as sent from God, but rejected and put him to death.  
12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name,]  
Paraphrase 12. But all, that received, that is, believed on him, were by him advanced to be the adopted sons of God.  
13. Which were note b born not of blood, nor of the will of the flesh, nor of the will of man, but of God.]  
Paraphrase 13. To wit, those which live according to the will of God, and neither the natural nor carnal, nor bare moral principle.  
14. And the word was made flesh, and note c 
† or, had his tabernacle  dwelled among us, (and we beheld his glory, the glory note d as of the only begotten 
* from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Father) full of grace and truth.]  
Paraphrase 14. And this eternal word was born in humane flesh, assumed our nature, and in that flesh of ours, as in a tabernacle, appeared among us most gloriously, in such a manner, as was not compatible to any but the one true eternal son of God. And whereas the former tabernacle, wherein God was pleased to dwell, had in it the law, that ministration only of death, 2 Cor. 3. 7. precepts of exact obedience, he now in the tabernacle of his flesh, by his incarnation and passion, etc. is all full of grace, that is, exceeding mercy: and whereas the whole business of that tabernacle was nothing but shadows, he hath brought the substance and truth with him, which was meant by all those shadows, the inward purity, shadowed by the legal precepts of circumcision, etc. and spiritual and eternal promises, in stead of those carnal or temporal, see v. 17.  
15. John bare witness of him; and cried, saying, 
* This was he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This is he of whom I spoke, He that cometh after me, is preferred before me, for he note e was before me.]  
Paraphrase 15. john the Baptist testified and proclaimed concerning him, saying, He that follows me, whose forerunner I am, hath been, and must always be preferred infinitely before me, For although he appears after me among you in respect of his birth and entering on his office, yet he had a being long before me, And this was most truly said of the Baptist; For he was before the creation of the world, v. 2, 3. Col. 1. 17.  
16. And of his fullness have we all received, and grace for grace.]  
Paraphrase 16. And being full of all graces, excellencies, perfections, he hath communicated them to us in that degree, as is necessary for us, and in proportion to his abundant charity and goodness toward us, we Christians which are his body or fellow-members of his humane nature, receive grace and mercy flowing from him to us, (see ver. 14. and note on 1 Pet. 3. e. and Act. 2. f.)  
17. For the law was given by Moses, but grace and truth came by Jesus Christ.]  
Paraphrase 17. For though the law were given by Moses from God long ago, yet the Gospel, called Grace, v. 14. (see note on Heb. 13. d.) as it is opposed to the severity and rigour of the law; and truth, as opposite to the shadows and ceremonies of the law, was to be brought in by jesus Christ.  
18. No man hath seen God at any time; The only begotten son, which is in the bosom of the Father he hath declared him.]  
Paraphrase 18. God is invisible, and not approachable by us, and so his will, and the knowledge of his attributes cannot be conveyed to us but by some intercessor, and of this sort none can be comparable to Christ Jesus, who is next unto the Father and most dearly beloved by him, and knows most of his mind (see note on Mat. 8. g.) and his end of coming into the world was to declare this unto us.  
19 And this is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, Who art thou?  
20. And he confessed and denied not, but confessed, I am not the Christ.]  
Paraphrase 19, 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptising, to know who he was, this was constantly his answer, that he was not the Messias, prophesied of, and so long expected by them.  
21. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou 
* the▪  that prophet? And he answered, No.]  
Paraphrase 21. No nor Elias, no nor the prophet, (some special prophet, perhaps Jeremy, which had been among them) the return of whom the Jews expected before Elias, as him before the Messias.  
22. Then said they unto him, What art thou? that we may give an answer to them that sent us. What sayest thou of thyself?  
23. He said, I am [the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.]  
Paraphrase 23. he that was prophesied of by Esaias in those words, Isa. 40. 3. (see Mat. 3. 3.) The voice of one, etc.  
24. And they which were sent were of the Pharisees.  
25. And they asked him and said unto him, [Why baptizest thou then,] if thou be not that Christ, nor Elias, neither that prophet?  
Paraphrase 25. Why then dost thou receive disciples, and proselytes, or followers, and that after the solemn manner of receiving proselytes, by way of baptism, or washing,  
26. John answered them, saying, I baptise you with water: but 
* in the midst of you stood one whom ye knew not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there standeth one among you, whom ye know not,]  
Paraphrase 26. was not long since among you, one of whom you took no notice, that is, Christ: see note d.  
27. He it is, who coming after me, is preferred before me, [whose shoes latchet I am not worthy to unloose 
† He shall baptise you with the holy Ghost, & with ●ire, So ancient copies add here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. .]  
Paraphrase 27. whose disciple I am not worthy to be: see Mat. 3. g.  
28. These things were done in 
* Bethany, for the ancient MS●in the King's Library reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so some others,  Bethabara beyond Jordan, where John was baptising.  
29. note f The next day John seeth Jesus coming unto him, and saith, Behold the lamb of God which taketh away the sin of the world.]  
Paraphrase 29. The day after the return of the Pharisees, john seeing Jesus coming to him, said, Behold the person sent from God, as a lamb prepared for the slaughter, (in whom are summed up and completed all the typical Mosaical prescriptions of lambs to be sacrificed, either in their daily sacrifices, or at the passover) who shall thereby obtain pardon from God for that sin that all the world is engaged in, on condition they now reform at his coming.  
30. This is he of whom I said, After me cometh a man which is preferred before me, for he was before me.]  
Paraphrase 30. See v. 15. note c.  
31. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptising with water.]  
Paraphrase 31. And though I was not able to discriminate him from others, yet a little before his baptism it was revealed to me (as appears Mat. 3. 14.) and at his baptism by the descent of the Holy Ghost upon him, Mat. 3. 16. I was clearly told it, that he was the Messias which was to come into the world; And the grand design of my coming and gathering disciples was by that means to make this people take notice of, and receive Christ.  
32. And John bare record, saying, I saw the Spirit descending 
* as a dove out of heaven, and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  from heaven [like a dove,] and it abode upon him.  
Paraphrase 32. See note on Mat. 3. i.  
33. And I knew him not: but he that sent me to baptise with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining upon him, the same is he which baptizeth with the holy Ghost.]  
Paraphrase 33. Until than I knew not which was he, only this sign was given me, that on whomsoever I saw the Spirit descend, that was the Messias, who in the receiving of his proselytes doth not only use the known ceremony of water, but moreover sends down the Spirit on them, (see note on Act. 1. a.)  
34. And I saw and bare record that this is the Son of God.]  
Paraphrase 34. By which premises it follows, that my testimony of Christ that he is the son of God, is no more than what I saw with mine eyes, and heard distinctly affirmed from heaven, these words being delivered by voice from heaven at that time of the holy Ghost's descending on him, This is my beloved son, etc. Mat. 3. 17.  
35. Again the next day after, John stood and two of his disciples,]  
Paraphrase 35. The next day again after this (see note e.) john having two of his disciples with him,  
36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God.]  
Paraphrase 36. As Jesus passed along, John, by his eye fastened on him, demonstrating whom he meant, said again the same words that before, ver. 29. in the hearing of those two disciples of his, Behold, etc.  
37. And the two disciples heard him speak, and they followed Jesus.]  
Paraphrase 37. Hereupon those two disciples hearing him give that testimony of jesus, parted from him and followed jesus.  
38. Then Jesus turned and saw them following, and saith unto them, [What seek ye?] They said unto him, Rabbi, (which is to say, being interpreted, Master) where dwellest thou?  
Paraphrase 38. what would ye have?  
39 He saith unto them, Come and see. They came and saw where he dwelled, and abode with him that day: for it was about [the tenth hour.]  
Paraphrase 39 four in the afternoon.  
40. One of the two which 
* had heard from John, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heard John speak, and followed him, was Andrew, Simon Peter's brother.]  
Paraphrase 40. One of the two that heard those words of john concerning jesus, and which thereupon followed jesus, v. 37. was that Andrew which was brother to Simon after surnamed Peter. (And the other most probably john, the writer of this Gospel, who useth not to name himself, when the story would direct to it.)  
41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the 
* anointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ.]  
Paraphrase 41. These having been and talked with Christ, v. 39 Andrew was the first that revealed this to his brother Simon, saying, We have met and talked with the Messias, or, as in Greek he is called, the Christ, that is, Gods anointed sent by him with special Commission from heaven, whom we have long expected as the Redeemer of Israel.  
42. And he note g brought him] to Jesus: And when Jesus beheld him, he said, Thou art Simon the son of 
* John, (see Luk. 3. 30.) for other ancient copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jona: thou shalt be called Cephas, which is by interpretation, a stone.  
Paraphrase 42. And Andrew conducted Simon ● see Mat. 16. f.  
43. The day following, Jesus would go forth] into Galilee, and findeth Philip, and saith unto him, Follow me.  
Paraphrase 43. The next day after that mentioned ver. 35. (see note c.) Jesus was passing  
44. Now Philip was of Bethsaida, the city of Andrew and Peter.  
45. Philip findeth Nathaneel, and saith unto him, We have found [him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph.]  
Paraphrase 45. the Messias to come, foretold by Moses and the prophets, a man like one of us, by name Jesus, the son of Joseph, that dwells at Nazareth in Galilee.  
46. And Nathaneel said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.]  
Paraphrase 46. Nathancel argued against this from a known observation among the Jews, that Nazareth being in Galilce, and Galilee, as they conceived, looked on by God as a mean despicable place, out of which, say they c. ●. 52. never any prophet arose, it was incredible that any one born in Nazareth should be the Messias. To this deceivable arguing Philip gives no other answer then this, that if he would go to him, and see and hear him, he would soon be of another mind.  
47. Jesus saw Nathaneel coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile.]  
Paraphrase 47. As Nathaneel made his approach to Jesus, assoon as he was within distance of hearing him, Jesus said, Lo here is a man which is truly an Israelite, a man of that simplicity and integrity that is much valued with God, of that temper described in Jacob, Gen. 25. 27.  
48. Nathaneel said unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the figtree, I saw thee.  
49. Nathaneel answered and saith unto him, Rabbi, thou art the son of God, thou art the [King of Israel.]  
Paraphrase 49. promised Messias described to us as a King.  
50. Jesus answered and saith unto him, Because I said unto thee, I saw thee under the figtree, believest thou? Thou shalt see greater things than these.  
51. And he saith unto him, Verily, verily, I say unto you, [
* within a while, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the son of man.]  
Paraphrase 51. Ere long (see note on Mat. 23. l.) ye shall see the heaven opened to receive me up thither, and the holy Angels of God visibly appearing to you and attending on me, Act. 1. 9, 10. after the manner that in the vision they once appeared unto Jacob.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 That cometh into the World.] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be the Nominative case in the Neuter gender, and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, as well as the Accusative Masculine, and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man, is evident. And that it is so, may appear by the title, by which Christ (that is meant by the light, which is the Antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which) is so frequently expressed in Scripture, that of he that cometh or cometh into the world. Of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mat. 11. Note a. And for this increase of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming into the world, see Joh. 12. 46. I came a light into the world, directly parallel with this here. Only here it is to be observed, that this coming into the world, doth not refer to Christ's birth in the world, but to the manifestation of him to the world, his entering on his office of preaching the will of God to them. So as his coming may be all one with his being sent, that is, his Commission from God to declare his will unto the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Joh. 8. 42. I came not of myself but he sent me. So c. 18. 37. For this was I born, and for this I came into the world; where as coming into the world differs from birth, so is it in the next words specified what it peculiarly belongs to, I came into the world that I may bear witness to the truth. Thus it is used in the other word sent of the Apostles, where it cannot possibly by understood of their birth, Joh. 17. 18. As thou hast sent me into the world, so also have I sent them into the world. So 1 Tim. 1. 15. Jesus Christ came into the world, and here Joh. 11. 27. I believe that thou art Christ the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh into the world; which was certainly designed by Martha as an expression of her belief that he was the Messias.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Born not of blood] To be born of any thing signifies to receive his beginning or principle of life and motion from any thing: and so here to be born of God is to have received some special influence from him, and proportionably to be a son of God is that state which is answerable to such a principle, a life proportionable to such a beginning, that higher pitch of Christian living now under the Gospel. And in oppostion to that, First, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those That are born of blood (which is the livelyest expression of our corrupt birth, or natural estate) are those that live the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that natural, heathen, first life, saith Clemens Alexandrinus, the life of the natural man: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly, Those that are born of the will of the flesh are carnal men, those that follow their own vicious carnal will; and Thirdly, Those that are born of the will of man (though literally that may note those that are adopted by man, yet) by way of Accommodation, and so as may be agreeable to the former phrases, they seem to be those that by the influences of that higher rational principle, live according to the rule of rational nature, that is, of unregenerate morality, to which the rules of Christ's law superadding much of light and perfection, the believers and receivers of Christ are here defined to be those that live according to those rules, that higher principle, (and so are said to be born of God) and not according to any of these lower states.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Dwelled] What is meant by Gods being said to be present or to appear in the Old Testament, hath been expressed Mat. 3. k. to wit, that the Angels which are the courtiers of heaven do appear (as they are wont to do) in some shining glorious manner. This is wont by the Hebrews to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation, or presence, of God, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing. So Num. 16. 10. the glory of the Lord appeared, and v. 42. the cloud covered, and the glory appeared, and God speaks from thence. So when the glory is said to be departed from Israel 1 Sam. 4. 21. 'tis clear that by glory is meant the presence of God, which was signified by the A●k, and so in many other places, see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9 c. So Rev. 21. when it had been said of the New Jerusalem that 'twas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of God with us, v. 3. that being repeated again v. 11. is said in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having the glory of God. See Rev. 21. 23. also. And because this appearance of God in the flesh was the most visible permanent, and so remarkable appearance, wherein he ever exhibited himself among us, therefore it is that here 'tis expressed (as it were by the Schechina) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had his Tabernacle pitched among us (the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming immediately from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and differing from it only by the Greek termination) agreeable to that Prophecy of Noah, Gen. 9 27. in the Targums understanding of it, that God should dwell in the tents of Sem, that is, saith that Chaldee Paraphrast, that his Schechina should inhabit in the tabernacle of Sem. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The same is expressed here again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other part of the verse, the glory (and so most probably, 1 Pet. 4. 14. and Joh. 12. 4.) which is the other expression of the presence of the divine majesty, and accordingly Procopius on Isa. c. 40. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of the Lord to be the son, who, saith he, is above all creatures, of the same divinity with the father, but especially being man is capable of this title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. always working miracles, and transforming the creature by his word, and bringing salvation to all at this his appearance, Tit. 2. 11. For though this incarnation of Christ was the greatest humbling of him, yet was it nevertheless the greatest manifestation of his glory, never so much of the Divine power and glory was seen upon the earth, as in this. Thus Joh. 2. 11. Christ's working miracles is said to be the means of manifesting his glory, that is, of evidencing the inhabitation of the God head in them.  
Ib. As of the only begotten] For the signification of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostom's note is worth reciting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is not a note of similitude or comparison, but of confirmation and unquestionable definition; as if, saith he, the Evangelist had said, we saw his glory, such as became, and was fit for the only begotten, and true natural son of God, the king of all. To the same purpose saith Adrian, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scripture, p. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, two ways; First, By way of comparison; And Secondly, Of confirmation: and as an instance of the latter he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truly God is good to Israel, Psael. 73. 1. and this text, where saith he, 'tis used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of the true only begotten son.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Was before me] What is the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the New Testament, may here be fitly defined; 1. It signifies in many places (being spoken of a person or persons, especially when it hath a Genitive case annexed to it) a ruler or principal person. So Mar. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal men Galilee. So Lu. 19 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rulers or Elders, of the people. So Acts 13. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the governors of the city. So Acts 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the Island. and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rulers of the Jews, that is, of their Consistory, which they then had at Rome. In this sense the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be taken here, so as to be rendered, my Lord, my Prince, or my Captain; for that is certainly the meaning of the phrase precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was preferred before me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as will appear by v. 27. compared with Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. There by the mention of the shoe, etc. 'tis plain, that those four places are parallel, and that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was preferred before me in this, is by all the other Evangelists rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is stronger than I And therefore S. chrysostom here interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before me, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more excellent, more honourable. From this clear notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, for priority of dignity, will depend the just notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, annexed thereto by the Causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, as the proof of the former, and so somewhat different from it, or else it would be the proving of idem per idem, the same by its self. Thence it follows, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting Christ's dignity above Johns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must not be rendered in that sense, and so it remains, that it be referred to priority of time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for (although he was born after me and not yet entered on his office, yet) he was before me, he had a being long, even infinitely before me. The only exception against this rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that the word is of the Superlative degree, not of the Comparative. But that is easily answered, by remembering, that in the New Testament the degrees of comparison are promiscuously used, taken one for another, and that on occasion of the Hebrew idiom, which hath not those degrees of comparison, which other languages have. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Lu. 24. 1. and others the like. And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the Superlative used for the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 former, so 'tis evidently in this Gospel, c. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world hated me before you: c. 20. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came first, signifies him that came before Peter v. 3. and so is taken for the Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so when Christ is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Col. 1. 15. literally the firstborn of all the creation, it must be interpreted, as it is in the Nicene Creed, according to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be gotten of his father before the whole creation, or, as it follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is before all things. Thus is the word used sometimes in humane Greek authors also, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aristophanes, before Darius: and that it must be so here appears by the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, which (as by being in the Genitive case, it is fit to be joined with a word of the comparative degree, so) by being of a single person, uncapable of distribution or plurality, cannot belong to a Superlative.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. The next day] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the day immediately following, not (according to the latitude of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the morrow, that is, any part of the following time: For thus I conceive the whole series and course of this story in S. John is to be made up. As in the other Evangelists Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. the testimonies of John Baptist concerning Christ are set down, before Christ was particularly made known unto him, so now, the Spirit having visibly descended on him at his Baptism (as the same Evangelists agree in relating) this Evangelist farther mentions John Baptists subsequent testimonies of him, founded in that demonstration of the Spirit then descending on him. Such is that mentioned v. 15. where the Baptist saith, This was he that I speak of, This person on whom the Spirit so visibly descended after my baptising of him, was he to whom my former obscurer testimonies belonged. And this seems to have been delivered by the Baptist at the time of Christ's absence in the wilderness 40 days, (set down by the other Evangelists) and so all that second testimony, (mentioned v. 19 etc. to v. 28.) where of him he saith v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there stood among you one whom ye knew not, referring again to that time of Christ's being baptised of John, at which time he saw (that is, I conceive, John Baptist saw) the Spirit descend upon him, Mat. 3. 16. and so again Mar. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John coming out of the water with him, from baptising him, saw the heavens opened &c. noting this descent of the Spirit upon him to have been particularly seen by this Baptist, by which he was enabled thus to testify of him. This second testimony of Johns was caused by the Jews sending to him from Jerusalem, to know whether John were the Messias or no, and this still in the time of Christ's absence, and then 'tis added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day after the return of those messengers, the day after this testimony, and answer of his to the Jews, Jesus came back from the desert to Jordan, where John was, and there John sees him, v. 29. and testifies again of him at large, v. 35. And the next day after this is the beginning of a new account, v. 35. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 44. the next day is the second day of that new account, and then 'tis added distinctly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 2. 1. on the third day.  
V. 42. Brought him to Jesus] What is here said of Andrews and Peter coming to Christ, was sometime before their forsaking their trades, and following him in the other Gospels. For here the next day after Christ's returning from the wilderness to Jordan, John Baptist is standing still ver. 3. 5. and two disciples with him, One of them was Andrew v. 40. John seeing Christ points to him in their hearing, and by so doing doth in a manner put them off from continuing with him, and fastens them on Christ, saying, Behold the Lamb of God, etc. v. 36. Andrew and the other (who very probably was John the writer of this Gospel, who therefore names the circumstances of the time of Day, ver. 40. and the very words that passed so punctually, but after this manner in other places conceals his name) go presently to Christ, and ask him where he abides, follow him thither, spend some time with him that evening, soon after that Andrew reveals this to Simon, and both of them together go to Christ, v. 42. Assoon as Christ saw them, he told Simon, that his name was Simon, and that he was the son of Jona or John, and that his name should be changed into a Syriack word, that signified a stone, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, noting that he should be built upon (or added to) Christ, superstructed on that great corner stone (in this building, the Church, which was now to be erected,) and in his choosing and sending out Apostles should be the first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 2. Now of these three, Andrew and that other disciple (probably John) and Peter, none did immediately join themselves to Christ, so as to accompany him as yet, but of this sort, the first that we find is Philip, v. 44. whom Christ calls (in his journey to Galilee) to follow or go along with him (and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privilege of their first call belongs to him) He doth so, and then goes a little way off to Nathaneel, and brings him to Christ, v. 43. and he is received by Christ to be a disciple also (whether chosen after to be one of the Apostles under the name of Bartholomew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who is mostly, and in the Gospels constantly, joined to Philip, and may be but the expression of Nathaneel, by signifying him the son of Tholomee, as Simon is called Bar, i. e. son, of Jonah, or John, it is not certain, though that he was so, 'tis very probable by Joh. 21. 22. where Nathaneel of Cana in Galilee is named with the rest of the disciples who were all Apostles.) After this Christ goes into Cana of Galilee to the marriage there, c. 2. he and his disciples with him v. 2. which notes that he had such constant followers; Then he and his disciples went to Capernaum, thence to Jerusalem at the Passover, v. 13. and there cast out the buyers and sellers out of the Temple. Then after the discourse with Nicodemus c. 3. Jesus and his disciples went into Judea, and continued there and baptised, v. 22. (that is, his disciples baptised, though he did not, ch. 4. 2. which signifies sure that he now had disciples) at which time 'tis said that John baptised in Aenon, v. 23. and some farther time it was before John was put in prison, for after this, 'tis said, as yet he was not, c. 3. 24. But when John was imprisoned, Mat. 4. 12. Mar. 1. 14. then again a second time Jesus goes into Galilee, Lu. 4. 14. and Joh. 4. 3. and there within a while walking by the sea of Galilee, he saw Simon and Andrew a fishing (as yet living in their vocation) Mat. 4. 18. Mar. 1. 16. and upon the great draught of fish, Peter at that time was so astonished, and Christ so revealed himself to them, that they all, Peter, Andrew, James, and John, left all, and followed him; But this clearly after all that was related in the three first, and part of the 4th chap. of this Gospel. By this ordering and marshalling the Evangelists in this particular, as the perplexities of the story will be a little cleared, so 'twill also appear, what ground there is for the asserting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privilege of the first call to belong to S. Peter. All that can be said of him in that particular is his coming to Christ with Andrew, when Christ told him his name should be changed into Cephas, etc. But at that time Christ bade him not follow him, and after that 'tis clear he parted from him, and followed his trade some time, till Christ's second coming into Galilee, and till after John's imprisonment, and if that which Christ then said to him (joined with his coming to, but not staying with him) should be thought sufficient to date his calling from thence, yet then are Andrew and that other disciple (most probably S. John the writer of this Gospel, who had the honour of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the uppermost place next Christ at meals, lay with his head at Christ's bosom; see Note on Mat. 8. g.) in all reason to be resolved on, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first called, having gone to Christ's abode, and continued that evening with him, c. 1. 40. But if this be not sufficient to settle the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in either of these, because they and S. Peter returned to their trades till after John's imprisonment, then sure must it be placed somewhere else; for 'tis clear Christ had disciples before that, who baptised many, and 'tis clear of Philip that he followed Christ, as his inseparable attendant, and there is little reason to doubt it of Nathaneel, and so in no respect can it be settled in S. Peter, who (yet farther) when he did forsake all and follow Christ, had three more Andrew and James and John which accompanied him in so doing.    

CHAP. II.  
1. AND the third day there was a 
* marriage-feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  marriage in Cana of Galilee, and the mother of Jesus was there.  
2. And both Jesus 
† and his disciples were invited to the feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was called and his disciples to the marriage.  
3. And when they wanted wine, the mother of Jesus [saith unto him, They want wine.]  
Paraphrase 3. mentioned the want of wine to Christ as an occasion and season of revealing his power, by showing a miracle to all there present in supplying them.  
4. Jesus saith unto her, Woman, note a what have I to do with thee? mine hour is not yet come.]  
Paraphrase 4. But Christ repressed her, saying that this matter of his office to which he was sent by God, was a thing, wherein she, though his earthly parent, was not to interpose; Farther telling her that 'twas not yet seasonable for him to show forth his power unto all, intimating his purpose that he would do it more privately then by her words she appeared to design it.  
5. His mother saith unto the servants, Whatsoever he saith unto you, do it.]  
Paraphrase 5. Whereupon, that none but the waiters might take notice of it (who knowing the wine was all spent, could not choose but know if any supply were made) she bids them be obedient to him, and without any noise, do what he should bid them.  
6. And there were set there six 
* cisterns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  water-pots of stone, after the manner of the 
† cleansing, or washing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purifying of the Jews, containing two or three firkins a piece.]  
Paraphrase 6. And there were there six vessels of stone, cisterns of a competent bigness, out of which they were wont to draw water for every man's use; These were set there to wash in, after the manner of the Jews, who constantly wash before meals. See note on Mar. 7. a.  
7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim.  
8. And he saith unto them, Draw out now, and bear unto the Governor of the feast. And they bear it.  
9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants that drew the water, knew) the Governor of the feast called the bridegroom,  
10. And saith unto him, [every man at the beginning doth set forth good wine, and when men have well drunk, then that which is 
* smaller, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worse, but thou hast kept the good wine until now.]  
Paraphrase 10. It is the manner of men at feasts, to bring their guests the stronger, richer wines at the beginning, then that which is not so rich, but thou hast reserved the richest piece till the latter end of the feast.  
11. This 
* Jesus made the beginning of his miracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beginning of miracles did Jesus in Cana of Galilee, and [manifested forth his glory, and his disciples believed on him.]  
Paraphrase 11. gave evidence of the presence of his divinity (see note on c. 1. b.) and accordingly his disciples believed on him, as the son of God.  
12. After this he went down to Capernaum, he and his mother, and his brethren, and his disciples, and they continued there not many days.  
13. And the Jews Passover was at hand, and Jesus went up to Jerusalem,  
14. And found in the Temple those [that sold oxen, and sheep, and doves, and the 
† exchangers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  changers of money sitting.]  
Paraphrase 14. that set up a trade to sell sacrifices to them that came thither from far, and that returned money by way of exchange, (see note on Mat. 21. b.)  
15. And when he had made a scourge of small cords, he drove them all out of the Temple,] and the sheep and the oxen, and poured out the 
* money-merchants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Mat. 21. b.  changers money and overthrew their tables.  
Paraphrase 15. And using no other weapon but only a whip of little cords, which he found there; he drove them all out of the Temple, no man making any resistance, (in like manner as he after did again Mat. 21. 12.)  
16. And said unto them that sold doves, Take these things hence, make not [my Father's house, an house of Merchandise.]  
Paraphrase 16. the Temple set apart for God's peculiar presence and service, a shop of trade to buy and sell in it.  
17. And his disciples [remembered that it was written, The zeal of thine house hath eaten me up.]  
Paraphrase 17. interpreted that act of his, as an act of zeal, by which some malefactors were punished in the very fact, without legal process and condemnation among the Jews, and to that purpose called to mind that of the I salmist, Psal. 69. 9 The zeal of thy house hath fed or gnawed upon me, and the reproaches of them that reproached thee are fallen upon me, that is I am as tender of any dishonour done to thy house or thee, as if it were done to myself, see Rom. 15. 3. and so am stirred up with zeal to vindicate it.  
18. Then answered the Jews and said unto him, What sign showest thou us, 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seeing that thou dost these things?]  
Paraphrase 18. Hereupon the Jews came and questioned him saying, What commission dost thou bring? what evidence of thy coming from God, or, what miracles dost thou do by which it may appear to us that thou art invested with such authority, as these acts of thine pretend to?  
19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.]  
Paraphrase 19 Jesus said unto them, The sign that is to be shown to you is this, that when you have put me to death, I now tell you, that I shall within three days rise again, see Mat. 12. 39  
20. Then said the Jews, Forty and six years was this Temple in building, and wilt thou rear it up in three days?]  
Paraphrase 20. This being said by him in a parabolical manner calling his body this temple; and the putting him to death, the destroying of this temple; and his resurrection, the rearing it again; they mistook his meaning and thought he had spoken of the Temple of Jerusalem (and laid it up as an accusation against him, Mat. 26. 61.) and argued against it, as an impossible thing for him to rebuild that in so small a time.  
21. But he spoke of the Temple of his body.]  
Paraphrase 21. But the truth was, he spoke of his bodies being killed, and rising again the third day, which after the manner of prophets he thus expressed, and mentioned this as the miracle by which his doctrine was to be confirmed.  
22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them, and they believed the Scripture, and the word which Jesus had said.]  
Paraphrase 22. This speech of his the disciples called to mind after his resurrection, and upon that, added to many other completions of his own predictions, and the predictions of Scripture concerning him, they believed those prophecies as fulfilled in him, and believed his own words as agreeable thereto, and so resolved that he was the Messias.  
23. Now when he was in Jerusalem at the Passoever, on the feast day, many believed in his name, when they saw the miracles which he did.]  
Paraphrase 23. Many others did so also at Jerusalem when he came thither, and acknowledged the power by which he acted to be divine, being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread.  
24. But Jesus did not commit himself unto them, because he knew 
* all things, or, every man, for some ancient copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all men.  
25. And needed not that any should testify of man: for he knew what was in man.]  
Paraphrase 24, 25. But Jesus knowing the secrets of men's hearts, and wanting no information concerning any man, (being able to dive into the inside of a man, into his very thoughts) consequently discerned what kind of belief this was in these men, how unlikely to bear any stress, to hold out in time of temptation, and his time of suffering being not yet come, he would not venture himself to the hazard of their unconstancy, and therefore did not so freely converse, as to abide and eat and drink with them.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. What have I to do with thee ['tis not easy to resolve what is the importance of this speech of Christ to his mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What have I to do with thee? yet by the next verse, which tells us what Mary did upon it, (viz. spoke to the attendants, that they should do whatsoever Christ bade them) 'tis clear that she did not conclude from his speech, that he would not make use of his power to help them to wine, but directly the contrary, that she believed that he would. And 'tis clear by ver. 7. that Christ immediately goes about it, bids them fill the water-pots of water, and immediately turns it into wine. By this 'tis manifest that the meaning of Christ's speech must not be, that his time of working miracles was not yet come, but either that it was not yet the fittest point of time to do this particular miracle, but 'twould be more fit, because more beneficial. when the wine was quite spent, or else that 'twas not yet his time to do his miracles so openly and publicly, as Mary seemed to believe (and his kindred after insist on, c. 7. 4) but Christ frequently provides against (for what reasons, see Mat. 8. b.) To this latter the circumstances of the Context considered all together do most incline, And accordingly the result is, that though he meant to work this miracle, yet he would do it more privately, so as it should appear to none of the Guests, or to the Bridegroom, or to the Ruler of the feast, but only to the waiters and his own disciples and mother, that came along with him. This is manifest by the event; for ver. 9 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager, or orderer, of the feast knew it not, but only they that drew the water, that is, the waiters; nor is there any farther public notice taken of the miracle, but only that the Evangelist mentions it, as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs, or wonders, v. 11. by which by little and little he made himself known to the world, and manifested his glory, that is, made it appear that the Godhead dwelled in him, but this not to all, but his disciples, of whom peculiarly 'tis added, that they believed on him. As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is only a form of repressing (as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone, with which 'tis joined Mar 1. 24.) and so is used 2 Sam. 19 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to express dislike to the proposal, in the first, In the rest, to desire him to let them alone, not to meddle with them. And accordingly it here signifies Christ's dislike of Mary's proposal, which was (without any care of secrecy) publicly to supply them with wine, now it was wanting. Which manner of doing it Christ dislikes & gives his reason for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'twas not yet fit to do his miracles so publicly. The truth of this interpretation, by which 'tis granted that Christ did not say, that it was not his season to do the miracle (but only not to do it so publicly) is so convincing, that Gregory Nyssene, rather than he would grant the meaning of it to be, that his time of doing any miracle was not yet come, thought himself obliged to read the latter part of the verse by way of interrogation also, Is not my hour yet come? and to interpret it thus, Am not I yet of age to be master of my own actions? wilt thou rule me now at this age still? But there is no need of this altering the punctation, Justin Martyr, or the Author of the Quaest. and Answ. ad Ortho. would have it rendered thus literally, What is it to me and thee? that is, the care of providing wine belongs not to thee and me, p. 136. But the first interpretation is most satisfactory, and beyond exception.    

CHAP. III.  
1. THere was a man of the Pharisees named Nicodemus, [a Ruler of the Jews.]  
Paraphrase 1. one of the Jewish Sanhedrim.  
2. The same came to Jesus by night, and said unto him, Rabbi, we know that thou 
* come from God a teacher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  art a teacher come from God: for no man can do these miracles that thou dost, except God be with him.]  
Paraphrase 2. Who durst not be seen or known to come to. Jesus and therefore did it by night, c. 7. 50. and 19 9 and said unto him, Master we are convinced that thou art sent by God to teach and instruct us in his way, for this thy miracles testify, which could not be done without God's special hand, and would never be allowed by God to confirm falsities.  
3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.]  
Paraphrase 3. Jesus willing to undeceive him, and that he might not flatter himself, that the acknowledging of him to be the Messias, or sent from God, would be sufficient, without the undertaking his service, owning and confessing of him (in despite of all fear of men) without being his proselyte, and forsaking his former course, tells him positively, that unless he would be born again, which is a phrase to denote a proselyte of Christ, and when occasion required, forsake all for Christ's sake, even his former course of life, and dignity in the jewish state, (contrary to his coming to him by night, and acknowledging him secretly) he should not see the kingdom of God, be a Christian here (which is a privilege of a greater height, then that of being a jew, or a member of their Sanhedrim) or a Saint hereafter.  
4. Nicodemus saith unto him, How can a man be born when he is old? can be enter the second time into his mother's womb and be born?]  
Paraphrase 4. Nicodemus attending only to the literal sound, not sense of Christ's words, asks how a man of full years can again be born.  
5. Jesus answered, Verily, verily, I say unto thee, Except a man be note a born of water and of the Spirit, he cannot enter into the kingdom of God.]  
Paraphrase 5. jesus answers him, Except a man be received as a proselyte, and that not of an ordinary sort, such as are among you jews, but a Christian proselyte, such as are received by Baptism in the Christian Church, so as to undertake the law of Christ, and renounce his former (whether heathen, or) jewish course, the first expressed by being washed in water, the ceremony of the jews proselytisme, (now also made use of by Christ) by which a man was said by the jews to be new born, and accordingly so here in an high degree; the second by being born of the Spirit, entering on a new pure spiritual life, and not only passing under those external washings (agreeable unto which it was, that Christ's disciples were admitted not only by water, as John's and the jews proselytes were, but by the holy Ghost's descending upon them, see note on Act. 1. a) he cannot enter etc.  
6. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit.  
Paraphrase 6. The actions of a natural man, which hath none of this new Christian birth, that hath not thus given himself up to a Christian lfe, will be but natural actions, at least but external purifications, restraints of sin in the outward part. But the actions of a spiritual person, thus born anew from that higher principle, a proselyte of Christ's, they will be spiritual, purifications of the very spirit.  
7. Marvel not that I said unto thee, Ye must be born again.]  
Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth, undertaking this new course, and forsaking the former, nor to think there is nothing in it, because 'tis not visible to your eyes: Many things have great force in them, whose beginnings are not visible to the eye, or at all known by men.  
8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: So is every one that is born of the Spirit.]  
Paraphrase 8. As for example; the wind which, though no body knows from what part precisely it comes, what beginning it hath, and how produced, and when it riseth, or what becomes of it when it ceaseth, yet hath most discernible effects, comes with a great force and noise (which is evidence enough, that there is such a thing) is heard by all men: And so is it in this matter, He that is born anew, that undertakes to be a proselyte of Christ, he by the Spirit of God, and those influences that are conveyed to him from Christ, is able to do wonderful things, is discernibly another kind of man than he was before, and so his new birth is, and must be, seen by the fruits and growth etc. discernible to himself and others, though the beginnings or source, or means of conveying this unto him be undiscernible. See Mar. 4. 26.  
9 Nicodemus answered and said unto him, How can these things be?]  
Paraphrase 9 Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said, and therefore still questioned how this could be?  
10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?]  
Paraphrase 10. To which jesus answered, This that I say of new birth in baptism, being not only agreeable to, but perfectly a piece of your doctrine about proselytes, 'tis strange that thou being a learned jew, a Pharisee, and Master in Israel, shouldst not understand it: see Mat. 3. a. and joh. 13. b.  
11. Verily, verily I say unto thee, [We speak that we do know, and testify that we have seen, and ye receive not our testimony.]  
Paraphrase 11. The things that thou so wonder'st at, and wilt not believe, I have perfect knowledge of, and assure you of the truth of them, but the jews will not believe me.  
12. If I have told you earthly things, and ye believe not, how shall you believe, if I tell you of heavenly things?]  
Paraphrase 12. Your not believing or understanding (v. 9) those things that are ordinary in the Jewish law, (see v. 31.) is an argument, that things of an higher nature will not be received by you.  
13. And no man hath ascended up to heaven, but he that came down from heaven, even the son of man which is in heaven.]  
Paraphrase 13. As if I shall tell you that I am to ascend up to heaven, and from thence demonstrate to you that I came down from heaven, and am the very Messias, the eternal son of God, that am n●w a man.  
14. And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up,  
15. That whosoever believeth in him should not perish, but have everlasting life.]  
Paraphrase 14, 15. And again that I am to be lifted up on the Cross, and thereby to fulfil what was typified by Moses' lifting up the brazen serpent, and that this is the way, by which I mean to bring all that believe in me to everlasting life, as all that looked on the brazen serpent were cured of whatsoever diseases.  
16. For God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.]  
Paraphrase 16. For herein hath God's unspeakable love been expressed to all mankind, that he hath sent his eternal son to assume our nature, and to teach and give examples of holy life, and at last to die for them, and rise again, and ascend to heaven, all on this one design, that every person in the world, that shall receive and obey him, shall be rescued from eternal death, and then made partaker of eternal life.  
17. For God sent not his son into the world to condemn the world, but that the world through him might be saved.]  
Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity, not to punish or condemn any man, but on purpose that all men might be rescued from punishment.  
18. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of God.]  
Paraphrase 18. He that receiveth and obeyeth me, is by me secured, that he shall escape all punishment, only he that rejecteth me is certainly condemned, (by the purport of that very covenant, of which mercy to believers is the principal part, all others being absolutely excluded) for that great sin of refusing of Christ now sent to him, as having not embraced that only remedy, the only son of God now offered to him.  
19 And this is the condemnation, that light is come into the world, and men loved darkness, rather than light, because their deeds were evil.]  
Paraphrase 19 And this is it that will aggravate your sin and punishment, that when God made such provision for you, when Christ came to enlighten and take men off from all their former evil courses, they were so besotted to their own sinful ways, that they chose rather to continue in them, then to be reform and purified by Christ, or but so much as to be taught their duty by him.  
20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.]  
Paraphrase 20. But as he that fears coming into the light, 'tis certain he hath somewhat to conceal, and that he hath not a mind to part with it, So the refusing to come and be instructed in the knowledge of his duty by me, is an evidence that that man is a wicked man, and means to continue so, who cannot venture his actions in the light, for fear they be found faulty, and he engaged to reform them.  
21. But he that doth the truth, cometh to the light, that his deeds may be made manifest, 
* because  that they are wrought in God.]  
Paraphrase 21. Whereas he that lives a justifyable life, or resolves to amend what is amiss, a sincere, upright person, will be glad of a director, will come cheerfully to be put in the way of strictest duty, and venture to have his actions judged of whether they be right or no, which is an argument that what he doth he doth in the fear of God, and with a good conscience.  
22. After these things came Jesus and his disciples into the land of Judea, and there he tarried with them, [and baptised.]  
Paraphrase 22. and receiving those that believed on him, baptised them.  
23. And John also was baptising in Aenon near to Salem, [because there 
* were many waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was much water there, and they came and were baptised.  
Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pools of water, and thither the people came, and were baptised of him there.  
24. For John was not yet cast into prison.  
25. Then there arose a 
† dispute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  question between some of John's disciples, and 
* a jew, so the Kings MS. and others read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So the Syriack, chrysostom, Theophylact, Nonnus, and all the copies of Paris but one, saith Lucas Brugensis.  the Jews about [purifying.]  
Paraphrase 25. his receiving of proselytes, and using the ceremony of baptism, on which occasion mention was made of Christ's using the same ceremony.  
26. And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him.]  
Paraphrase 26. Hereupon they come and tell John, that Christ (describing him to him) receiveth proselytes with this ceremony, and there is a great recourse to him.  
27. John answered and said, [A man can receive nothing, except it be given him from heaven.]  
Paraphrase 27. I can do no more than I have commission from God to do, and that commission doth not equal me to him.  
28. Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him.]  
Paraphrase 28. And therefore you cannot but remember that I always said of myself, that I am not the Messias, but only his harbinger.  
29. note b He that hath the bride is the bridegroom, but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly, because of the bridegrooms voice: This my joy therefore is fulfilled.]  
Paraphrase 29. When the bridegroom hath the bride in secret conference, to consummate the marriage, and the friend of the bridegroom hearkens at the door, to hear whether all succeed well or no, if the bridegroom signify (by some form of speech, that was usual to that purpose) that all succeeds prosperously, than that friend rejoices exceedingly, and thus is it with me in my attendance on Christ at this time.  
30. He must increase, but I must decrease.]  
Paraphrase 30. And of him I shall farther foretell you, that he shall increase daily in splendour and fame, and I proportionably decrease.  
31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth, he that cometh from heaven is above all.]  
Paraphrase 31. And it is all reason that it should be so. For he cometh from heaven, and so must needs be superior to all such as I, who am an earthly man, having my original from the earth, made up or compounded of earth, and therefore what I say or do, is but of an earthy, but what he, of a much higher original, my baptising is but like the rest of your Jewish baptisms (see v. 12.) only with water, but his with the holy Ghost also.  
32. And what he hath seen and heard, that he testifieth, and no man receiveth his testimony.]  
Paraphrase 32. And the thing which he teacheth he knows to be true, having received it from his Father, but the multitude of men in the world receive not his testimony, believe not that he is sent from God.  
33. He that hath received his testimony, hath set to his seal, that God is true.]  
Paraphrase 33. He that doth receive it doth in effect no more but bear witness unto, and acknowledge the veracity of God himself, it being as impossible that one so sent from God as Christ, should lie, as that God should lie himself.  
34. For he whom God hath sent, speaketh the words of God: for God giveth not the Spirit by measure unto him.]  
Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God, to go on such or such an errand, on which God sent them, and 'tis therefore [Thus saith the Lord] to all their prophecies, But on Christ the Spirit descended once for all, and commanded belief of all that he should say.  
35. The Father loveth the Son, and hath given all things into his hand.]  
Paraphrase 35. Christ is the well-beloved of his Father, and by him God hath revealed to us all things fit to reveal, see Mat. 3. 17. And therefore  
36. He that believeth on the Son hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him.]  
Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally, and on the contrary he that stands out contumaciously against his doctrine, continues immutably and inevitably under the wrath of God, due to him both for his former sins, and this addition of his standing out against this powerful method of Gods for the recalling him.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Born of water] The nature of Proselytes among the Jews, and the difference of them hath been spoken of (Note on Mat. 23. d.) and also the manner of initiating them by washing or Baptism (Note on Mat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. a.) as also their putting off all their former relations of kindred, and consanguinity, and so being as it were newborn (Note on Mat. 19 28. d.) From hence it is that at the receiving of Christian religion, which is the nobler Proselytisme, and hath in the ceremony of initiation, not only the washing in water, but also the baptism of the Spirit too, that is, the communication of that Spirit of Christ in some measure that descended on the Apostles, Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost; And when Nicodemus a learned Jew, and a Master among them, seems to be ignorant, and wonders how this can be, and asks this gross question to that first part of it, how one that is of age can be born again, Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme, which no knowing Jew can be ignorant of, to wit, that he is to be washed and circumcised, and being so, is by the Jews counted as one recens natus, new born, brought forth by another mother, so that he who was kin to him before, is now no longer kin to him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing of regeneration, Tit. 3. 5. is in effect a being new born, and he that so follows Christ in this regeneration, or new birth, Mat. 19 28. (if that be the right punctation) he leaves brothers and sisters, father and mother, wife and children, v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11, 12. intimating that speech of Christ, which Nicodemus so little understood, of being born anew of water, to have been a thing ordinarily seen and known among the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ordinary, inferior earthly thing, in comparison with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those higher celestial doctrines (so much more contrary to the Jewish customs and laws) that should be revealed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to the baptising with the holy Ghost, of which also he here speaks, referring still to this custom of Proselytes among the Jews, which is here accommodated to the receiving of Christian religion, entering into his discipleship.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. He that hath the bride] Among the Jews in their rites of espousals, there is frequent mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a place where, under a covering, it was usual for the bridegroom to discourse familiarly but privately with his spouse, whereby their affections might be more knit one to another (in order to marriage) which were not supposed to be so, till the bridegroom came cheerfully out of that Chuppah. To this doth David refer Psal. 19 5. speaking of the Sun, which as a bridegroom comes forth rejoicing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Chuppah. This custom is now still observed among the Jews (as in Germany 'tis affirmed) either before the Synanagogue in a square place covered over, or, where there is no Synagogue, they throw a garment over the bridegroom and the bride, and that serves the turn. See Paulus Fagius Exeg. in Gen. 4. Whilst now the bridegroom thus talks with the bride, the bridegrooms friends, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronubi (as in Talmud tit. Sanhedrin, speaking of friends, the example of such there mentioned, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) use to stand at the door (agreeable to which is that of Julius Pollux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the bridegrooms friends is called the doorkeeper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that stands at the door, etc.) and harken whether all do succeed well or no, and when they hear the voice of joy, which is an intimation from the bridegroom that all is well, (which Nonnus calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a familiar language, some form of kindness or familiarity) than they rejoice, and so celebrate this news. See Elias Levita in Tishbi, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronubi, it is farther observable out of the Greek Liturgies (in the Euchologie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) that they are used as Mediators between the bridegroom and his bride, and help to make the league between them, (and therefore in the office of marriage, speaking of one of those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he takes the man's ring, and gives it to the woman, and the woman's in like manner to the man, and the title that is there bestowed on him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and otherwhere (by a corrupt barbarous word fetched from the Latin compar) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here, the friend of the bridegroom, and Mat. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an officer used in those espousals, and defined by Simeon Thessalonicensis to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the undertaker for chastity and kindness betwixt the couple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that instructs them in the marriage-duties of love and concord, and is as it were the Susceptor in marriage, as the Godfather is in Baptism, and so publicly promises for the bridegroom before the Church.    

CHAP. IU.  
1. WHen therefore [the Lord knew how the Pharisees had heard that Jesus made and baptised more disciples] then John,  
Paraphrase 1. Christ knew that the Pharisees heard of his receiving more proselytes by that ceremony of baptism or washing.  
2. Though Jesus himself baptised not, but his disciples,  
3. He left Judea] and departed again into Galilee.  
Paraphrase 3. Considering the danger that this might bring upon him from the Sanhedrim of the Jews, it being not yet the fit season for him to leave the world, till he had farther disseminated his doctrine, he left Judea for a time.  
4. And he must needs go through Samaria.]  
Paraphrase 4. And Samaria was in his way.  
5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.  
6. Now Jacobs well was there: Jesus therefore being wearied with his journey, sat note a thus 
* Bianca  on the well: and it was about the sixth hour.]  
Paraphrase 6. In this place was the well which jacob once digged, on which occasion jesus being weary of travail sat down close by it on the ground, and it was about twelve of the clock, midday.  
7. There cometh a woman of Samaria to draw water, Jesus saith unto her, Give me to drink.  
8. For his disciples were gone away unto the city to buy meat.  
9 Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no [dealings] with the Samaritans.  
Paraphrase 9 commerce or communication of familiarity  
10. Jesus answered and said unto her, If thou knewest [the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee note b living water.]  
Paraphrase 10. what a mercy & bounty of God is now designed thee, and who it is that made that request to thee, on purpose that thou mightst be partaker of a far greater gift, thou wouldst not have startled at this request, but have made advantage of it to ask, and he would certainly have given thee that fountain-water, of a divine special quality, which would have yielded thee eternal life.  
11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep, from whence then hast thou that living water?  
12. Art thou greater than [our father Jacob,] which gave us the well, and drank ' thereof himself, and his children, and his cattle?  
Paraphrase 12. jacob, from whom we Samaritans profess to receive our religion (and therefore refuse to go up to jerusalem, which Moses, later than he, commanded.)  
13. Jesus answered and said unto her, [Whosoever drinketh of this water, shall thirst again,]  
Paraphrase 12. It is the nature of this ordinary water to quench thirst for a small time, but then constantly that thirst within a small time returns again, and so there is continual need of supply,  
14. But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.]  
Paraphrase 14. But that which I mean by water, and which upon thy bare petition I am ready to give thee, v. 10. will so refresh, that he shall never thirst again that drinketh of it, It shall be within himself a perpetually flowing fountain that of its own accord shall yield him daily refreshment here, and never cease till it end in everlasting life and bliss.  
15. The woman] saith unto him, Sir, give me this water, that I thirst not, neither come hitherto draw.  
Paraphrase 15. As yet the woman understood not his meaning, but applying it grossly to corporal thirst, she  
16. Jesus] saith unto her, Go call thy husband, and come hither.  
Paraphrase 16. And therefore to work more sense in her, jesus meaning to give her knowledge in some degree that he was the Messias, by discovering some acts and evidences of his omniscience,  
17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband.  
18. For thou hast had five husbands, and he whom thou now hast, is not thine husband: in that saidst thou truly.  
19 The woman saith unto him, Sir, I perceive [thou art a prophet.]  
Paraphrase 19 thou canst reveal the secrets of one's life, hast prophetic knowledge, If so, than I pray tell me, or satisfy me in this difficulty.  
22. Our Fathers worshipped in this mountain, and ye say, that in Jerusalem is the place where men ought to worship.]  
Paraphrase 20. jacob and the Patriarcks before the law (whose successors the Samaritans pretended to be, and so pleaded a greater antiquity for their schism, than the jews had for their true worship, but this falsely, being indeed Assyrians, transplanted by Salmaneser into the cities of Samaria, when the tribe of Ephraim and the rest of the kingdom of Israel, which inhabited there, were by him carried into Assyria, 2 Kin. 17. 24.) worshipped in mount Ephraim at Shiloh, in the country of Samaria, where anciently the tabernacle and the ark of God were, long before the building of the temple at jerusalem; And yet ye jews say that 'tis not lawful to perform the solemn worship of God in any place but jerusalem.  
21. Jesus saith unto her, Woman, believe me, the hour cometh when [ye shall neither in this mountain, nor yet at Jerusalem worship the Father.]  
Paraphrase 21. the worship of God shall be so far from being confined to this place, that it shall not be confined to jerusalem itself, nay a desolation shall shortly overwhelm both.  
22. Ye worship 
* that which ye do not know, we worship that which we know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye know not what, we know what we worship: for salvation is of the Jews.  
Paraphrase 22. Ye worship the God of the land, 2 Kin. 17. 26. without any knowledge who that is, and your own Gods with him, We jews worship the eternal God of heaven, who hath revealed himself to us, For the special revelations of God, beyond that which other nations enjoy, belong to the jews, and so all manner of advantages toward our eternal good.  
23. But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: For the Father seeketh 
† such worshippers of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such to worship him.]  
Paraphrase 23. But now the time of Reformation approacheth, and God will be worshipped and obeyed neither in the judaical rites, (which are oft called carnal, and consisted in external performances) nor according to the Samaritan false worship, who worshipped their own idols together with God. 2 Kin. 17. but in a pure spiritual manner extending to the very heart, and such as was typified by those shadows; and the son of God now comes to draw all men to this way of worship, to the Christian from the judaical or Samaritan way. See note on Lu. 9 d.  
24. God is a Spirit, and [they that worship him, must worship him in spirit and in truth.]  
Paraphrase 24. is especially delighted with the Christian worship, which is taught to join the soul with the external performances, and to worship the true God now revealed by Christ, after that manner, wherein Christ reveals him.  
25. The woman saith unto him, [I know that Messias cometh, which is called Christ, when he is come, he will tell us all things.]  
Paraphrase 25. This reformation thou talkest of, we know shall be wrought when the Messias or Christ comes, and him we do expect.  
26. Jesus saith unto her, [I that speak unto thee am he.]  
Paraphrase 26. I am that Messias.  
27. And upon this came his disciples, and marvailed that he talked with the woman; yet no man said, What seekest thou, or, Why talkest thou with her?]  
Paraphrase 27. As he said this, the disciples came back from the city, v. 8. and thought it strange that he should thus discourse with this woman, yet no man was so curious as to ask him the reason, or require of him an account of this action.  
28. The woman than left her waterpot, and went away into the city, and saith to the men.  
29. Come see a man which told me [all things that ever I did: Is not this the Christ?]  
Paraphrase 29. many things of my life, which were so secret, that it is not imaginable how he should know them, were he not the Messias.  
30. Then [they] went out of the city, and came unto him.  
Paraphrase 30. the people of Sychar  
31. In the mean while his disciples note c prayed him, saying, Master, eat.  
32. But he said unto them, [I have meat to eat that ye know not of.]  
Paraphrase 32. I have somewhat to do more valuable to me, then eating.  
33. Therefore said the disciples one to another, Hath any man brought him aught to eat?  
34. Jesus saith unto them, [My meat is to do the will of him that sent me, and to finish his work.]  
Paraphrase 34. My doing the office for which I was sent, is as pleasant and more necessary to me, than meat or drink.  
35. 
* Do ye not say that it is yet four months and harvest comes? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Say not ye, There are four months, and then cometh harvest? Behold I say unto you, lift up your eyes, and look on the fields; for they are white already to harvest.]  
Paraphrase 35. 'Tis not with my harvest as 'tis with that in the fields, four months yet to that time, Consider and ye shall see the great inclinations and forwardness of men to receive the Gospel, if it may be preached unto them.  
36. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth, and he that reapeth may rejoice together.]  
Paraphrase 36. And they that will but go out, and preach to them, shall receive reward for their pains, and by converting others advantage themselves eternally, and come to reap the fruits of all that seed, that the prophets etc. from all time have sowed.  
37. 
† For in this the saying is true that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And herein is that saying true, One soweth and another reapeth.]  
Paraphrase 37. So that to this may the proverb be applied, One soweth etc. that is, the prophets sowed this seed of the Gospel, in foretelling Christ's coming, and the Apostles they reap the harvest of converts to him.  
38. I have sent you to reap that whereon ye bestowed no labour; other men laboured, and ye are entered into their labours.]  
Paraphrase 38. The prophets have so prepared men's hearts to receive the Gospel, that there needs very little pains of yours, you may at first preaching of the Gospel reap a whole harvest of proselytes.  
39 And many of the Samaritans of that city believed on him, for the saying of the woman which testified, [He told me all that ever I did.]  
Paraphrase 39 He told me the secrets of my life, which he being a stranger could not know, if he were a mere man.  
40. So when the Samaritans were come unto him, they besought him that he would tarry with them, [and he abode there two days.]  
Paraphrase 40. And though Mat. 10. 5. he forbade his disciples at that time to go into any city of the Samaritans, (that they might make the Jews see they were his peculiar care at that time) yet to show that the Gospel was not their enclosure, he now himself stays with the Samaritans two days, and preacheth the Gospel to them.  
41. And many more 
* believed on him. So the Syr. and many copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  believed [because of his own words.]  
Paraphrase 41. upon what they heard from him themselves.  
42. And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the [Christ, the Saviour of the world.]  
Paraphrase 42. Messias that was to come to redeem the world.  
43. Now after two days he departed thence, and [went into Galilee.  
44. For Jesus himself testified, that a prophet hath no honour in his own country.]  
Paraphrase 43, 44. went to Galilee, avoiding or passing another way, not by Nazareth, the place of his education, because, according to the proverb, he expected no reception there, he went another way, not by the lake of Genesareth, but by Thabor and Carmel toward Cana, where he had wrought his first miracle.  
45. Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast, for they also went unto the feast.]  
Paraphrase 45. And upon this second coming of his among the Galileans, they having, since he was there last, seen what miracles he had done at Jerusalem, at the feast of the passover, c. 2. 14. they thereupon gave him a very kind reception (and after the cure of the courtier's son which follows here, teaching publicly in the Synagogues of Galilee he was glorified of all, Lu. 4. 15.)  
46. So Jesus came again into Cana of Galilee, where he made the water wine, and there was a certain note d 
* courtier  noble man, whose son was sick at Capernaum,  
47. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.  
48. Then said Jesus unto him, [Except ye see signs and wonders, ye will not believe.]  
Paraphrase 48. I perceive there is need of doing miracles among you, to work faith in you, This weakness therefore of yours I will indulge to.  
49. The noble man saith unto him, Sir, come down ere my child die.  
50. Jesus saith unto him, Go thy way, thy son [liveth.] And the man believed the word that Jesus had spoken unto him, and went his way.  
Paraphrase 50. is recovered, see v. 52, and 53.  
51. And as he was now going down, his servants met him, and told him, saying, Thy son [liveth.]  
Paraphrase 51. is recovered.  
52. Then enquired he of them the hour when he began to amend; and they said unto him, Yesterday at the seventh hour the fever left him.  
53. So the father knew that it was at the same hour in the which Jesus said unto him; Thy son liveth, and himself believed and his whole house.  
54. This 
* second miracle did Jesus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is again the second miracle that Jesus [did,] when he was come out of Judea into Galilee.  
Paraphrase 54. did in Cana, as he had done one before, Joh. 2. 8. (having done many betwixt these in other places at Jerusalem, and in Judea, c. 3. 2.)  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Thus] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus is by Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply, after any manner, not on a seat, without any provision made for sitting, upon the ground. And if so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be on, but by, or near, the well, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 16. 7. is at, or by, the spring of water.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Living water] The Hebrews express a fountain of water springing or bu●ling up continually by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 29. 19 living waters, and the Greek render that either literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or else by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, springing, or leaping, water, that springing of waters out of the earth being a kind of imitation or resemblance of life. This fountain or spring-water, being of all other the purest, is here set to denote that great mercy and grace of God in the hands or disposal of Christ c. 3. 35. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. gift of God, which he had to give her back again by way of reward for any kindness of hers to him. And thus Christ himself was promised in the Old Testament to be given in the notion of a fountain Isa. 12. 3. Psal. 68 26.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Prayed him] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, to question, and to request, or pray. And the Greek translators use one of these for the other Psal. 122. 6. in stead of Pray for the peace, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquire, or ask, after, etc. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disciples asked, for, they entreated, desired, and v. 40. the Samaritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. asked, that is, besought, him to stay. So Mat. 15. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they (not asked, but) besought him, saying, dismiss her, or do what she desires of thee (as appears by Christ's answer rendering a reason why he did it not presently, v. 24, 26.) So Act. 13. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desired them to go out, and c. 23. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire thee, and 2. Thess. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren. So Joh. 17. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I pray not for the world, and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray not, and v. 20. So c. 16. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I will pray, though v. 30. it be used in the other sense, for ask questions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 46. Noble man] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies an officer of the Kings, one that had some place at the court of Herodes Antipas, who was then the Tetrarch of Galilee, S. Jerome renders it Palatinus. The Latin interpreter reads regulus, by a mistake reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; see Casaub. ad Baron. p. 210.    

CHAP. V.  
1. AFter this there was a feast of the Jews, and Jesus went up to Jerusalem.  
2. Now there is at Jerusalem [
* at the sheep-poole a house etc. or, the sheep-poole surnamed in Hebrew  note a by the sheep- market a pool, which is called in the Hebrew tongue Bethesda,] having five porches.  
Paraphrase 2. on, or by the pool where the sacrifices are wont to be washed, an house, or building, or place, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of mercy, because the sick lay there to be cured.  
3. In these lay a great multitude of impotent folk, blind, halt, withered, 
† sick of the pallie, for so the ancient Greek and Latin MS, adds after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  waiting for [the moving of the water.]  
Paraphrase 3. a time of advantage to go into the water, which had this healing force in it but at certain times, and when it had been newly troubled; See note a.  
4. For 
* or a messenger at a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an Angel] 
* descended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  went down into the pool at a certain season, and troubled the water, whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had.  
Paraphrase 4. For an angel, or, as it may be probably supposed, an officer for that purpose, (see note on Act. 12. d. and here note a.)  
5. And a certain man was there, which had an infirmity thirty and eight years.  
6. When Jesus saw him lie, and knew that he had [been now a long time in that case,] he saith unto him, Wilt thou be made whole?  
Paraphrase 6. had a tedious chronical sickness of it,  
7. The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool, but while I am coming, another steppeth down before me.  
8. Jesus saith unto him, Rise, take up thy bed, and walk.  
9 And immediately the man was made whole, and took up his bed and walked: and on the same day was the sabbath.  
10. The Jews therefore said unto him that was cured, It is the sabbath day, [it is not lawful for thee to 
* take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  carry thy bed.]  
Paraphrase 10. the carrying of thy bed is the carrying of a burden, and that a labour contrary to the Sabbatick rest, and therefore unlawful to be done by thee.  
11. He answered them, He that made me whole, the same said unto me, Take up thy bed and walk.  
12. Then asked they him, What man is he that said unto thee, Take up thy bed and walk?  
13. And he that was healed wist not who it was, [for Jesus 
* was gone out privately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  had conveyed himself away, a multitude being in that place.]  
Paraphrase 13. For by reason of the great multitude that was there at the time, Jesus had opportunity to depart from among them, without any man's taking notice of it.  
14. Afterward Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more lest a worse thing come unto thee.]  
Paraphrase 14. The cure that was lately wrought upon thee thou knewest not by whom, must oblige thee to an upright reformation of life, or else thou art to expect more fearful judgements than that disease was.  
15. The man departed, and told the Jews, that it was Jesus, which had made him whole.  
16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had [done these things] on the sabbath day.  
Paraphrase 16. both wrought a cure (which they thought unlawful on the sabbath, Mar. 3. 2.) and also bade him to carry his bed v. 10.  
17. But Jesus answered them, My Father worketh 
* until now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hitherto, and I work.]  
Paraphrase 17. To this exception of theirs against him, because of his curing on the Sabbath, Jesus made this reply, God my Father, from whose rest you take the celebration of the sabbath, did not so rest from all work on the sabbath day, but that ever since he hath done works of providence (see chrysostom hom. 10. in. Gen. p. 63.) and of preservation and mercy every day, And why may not I his Son do so without exception, my Father's actions and mine being the same?  
18. Therefore the Jews sought the more to kill him, not only because he had broken the sabbath, but 
* 〈◊〉 called God his own father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  said also that God was his father, [making himself equal with God.]  
Paraphrase 18. which the Jews, that knew that the son of God must be of the very divine nature (as a son is of the same nature with his father) and therefore equal with God, ●●erpreted to be a blasphemy in him, whom they believed not to be the Messias, and therefore fit to be punished with death.  
19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself but what he seeth the Father do: for what things soever he doth, these also doth the son likewise.]  
Paraphrase 19 To this exception of theirs against Christ he answers, although I affirm myself the son of God, and so am rightly concluded by you to be equal with my Father, yet this is far from being matter of impiety in me, far from opposing myself against God, For I do nothing but what is the express will of my Father that I should do, and therefore 'twas reasonable for me to say what I did, v. 17. that my Father's actions will justify me in doing the 〈◊〉.  
20. For the Father loveth the Son, and showeth him all things that he doth; and he will show him greater things than these, that ye may marvel.]  
Paraphrase 20. For out of the infinite love my Father bears to me, he communicates all things to me, and by that means you are likely to have greater matter of wonderment, than this curing a sick man on the sabbath can amount to.  
21. For as the Father raiseth up the dead and quickeneth them: even so the Son quickeneth whom he will.]  
Paraphrase 21. For even to the raising of the dead, far greater than the curing of the sick, my Father hath communicated his power to me, and as my Father raiseth, so will I whomsoever I please.  
22. For the Father judgeth no man; but hath committed all judgement unto the Son.]  
Paraphrase 22. And for the office of judging (Angels, or Men) my Father doth it not himself, but hath put all into the Son's hand, both the present governing of the Church, and final sentencing of all.  
23. That all men should honour the Son, even as they honour the Father, he that honoureth not the Son, honoureth not the Father which hath sent him.]  
Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling myself with the Father, so it must needs be great hypocrisy in you to think and pretend that you zealously honour my Father, when you do despise and dishonour me, which am sent with this power at this time, on purpose to be honoured by all men, in the same manner as my Father is honoured, that so I may work a reformation among you.  
24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.]  
Paraphrase 24. This is so perfectly the will of my Father, that I must tell you, that on your heeding and harkening to me at this time, and believing and entertaining my doctrine, as the message of God, depends your eternal well-being, your escaping eternal death, and attaining eternal life.  
25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the son of God, and they that hear shall live.]  
Paraphrase 25. And I assure you, this power which God my Father hath given me at this time, extendeth to the greatest things, even to raising the dead out of their graves (as also sinners out of their graves of sin,) which power you shall shortly see (nay in the spiritual sense is already) exercised by me.  
26. For as the Father hath life in himself, so hath he given to the Son to have life in himself.]  
Paraphrase 26. For as God hath of and from himself power to give life to any thing, so hath he given this power to me, and I have it.  
27. And he hath given him authority to execute judgement also, because he is the son of man.]  
Paraphrase 27. And as I am God-man, that is, in that I have thus humbled myself to this mean estate (which ought not to lessen, but rather increase the account which is due to me in the world) my Father, by way of reward, (Phil. 2. 8, 9) hath given me all power and authority, both now and hereafter, in and over his Church. And so again in other respects, as 1. that men having a merciful high priest, (not such an one as cannot suffer, or consequently be touched with our infirmities, but one, that is a man upon the earth, in all things, tempted like unto us, yet without sin) might have confidence of access to him, in his present government of all things, and 2. that men which have bodies and so are visible (and are to be judged hereafter as well as Angels) may have a visible judge of them, and of all things done in their bodies.  
28. Marvel not at this: for the hour 
* cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is coming, in which all that are in their graves shall hear his voice.]  
Paraphrase 28. Let not what I say be matter of wonderment to you, for certainly there shall be (as certainly as if it were come already) a time of general resurrection for all the dead; (and an essay thereof shall shortly be seen among you.)  
29. And shall come forth, they that have done good unto the resurrection of of life, and they that have done evil, unto the resurrection of damnation.]  
Paraphrase 29. And the righteous shall have their bodies and souls united in bliss, and the wicked shall also have a restitution of their bodies, to receive their sentence and punishment.  
30. I can of mine own self do nothing: as I hear, so I judge: and my judgement is just; because I seek not mine own will, but the will of 
† him that sent me, for in the Syriack and annent Latin and many Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left ou●  the Father which hath sent me.]  
Paraphrase 30. My judgement is a righteous judgement and agreeable to my Father's method, and decree, that they which believe on me, shall be saved, and they that reject me, damned. This my Father hath declared, and therefore 'tis not the seeking either honour or revenge to myself, that I say or do this, but the going according to my Father's prescript, and nothing else.  
31. If I bear witness of myself, my witness is not true.  
32. There is another that beareth witness of me, and I know that the witness which he witnesseth of me, is true.]  
Paraphrase 31, 32. If I did any thing that tended to mine own honour, and were a single witness therein, you might reasonably except against it, but as that which I do, is not to honour myself, but only to execute my Father's will, so for the truth of what I say, my Father bears witness of me, and hath done it already, by sending the Spirit, and a voice from heaven, and giving me power to do miracles, and that sure is a competent testimony, which can deceive none.  
33. Ye sent unto John, and he bare witness unto the truth.]  
Paraphrase 33. And for the trial hereof, you have sent to John, who baptised me, when the Spirit so descended on me, and he that saw it, testified to you the truth of it.  
34. But I receive not testimony from man, but these things I say, that ye might be saved.]  
Paraphrase 34. But as for me I need not the testimony of John, or any man, but yet that you that believe him, may believe him of me, and so escape and fly from the danger, which approacheth you, I thus mention to you his testimony, which was of such authority with you.  
35. He was 
* the lamp burning and shining, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a burning and shining light, and ye were 
† please● for a while, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  willing for a season to rejoice in his light.]  
Paraphrase 35. He was that Elias, described Ecclus. 48. by being like fire, and his word burning like a lamp, and for a while you liked well to hear him, but assoon as he testified of me, than you presently rejected him.  
36. But I have 
* a testimony greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  greater witness than that of John; for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.]  
Paraphrase 36. But I have no need of that testimony of his, for the working of those miracles, which God hath enabled me to work, is a greater demonstration of my being sent by God, than John Baptist's testimony, that he saw the Spirit descend upon me.  
37. And the Father himself which sent me, hath born witness of me: Ye have neither heard his voice at any time, nor seen his 
† appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shape.]  
Paraphrase 37. And God the Father by voice from heaven hath testified of me, But ye, as, according to your Father's desire, expressed Exod. 20. 19 Deut. 5. 25. and 18. 16. ye have not heard the voice of God, nor seen his appearance, so it appears by your actions, ye behave yourselves as those that know nothing of God, ungodly impious men, see 1 Joh. 3. 6.  
38. And ye have not his word abiding in you: for whom he hath ●ent, him ye believe not.]  
Paraphrase 38. And for that only means left you, the word of God revealed to you, ye do not make use of that, or live according to it, as is apparent by your not believing on me, who have seen, and heard, and know his will, and am sent by God, as the only means of declaring that will to you, and am foretold in the scripture, as the Messias to come.  
39 Search the scriptures, for in them ye think 
* to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye have eternal life, and they are they which testify of me.]  
Paraphrase 39 Look into, and examine the writings of the Old Testament, whereon you depend, and believe that through performance of the Mosaical precepts, you shall have eternal life. And on examination you shall find that all those prophecies are types and fulfilled in me, and that all the promises of life there made, have an aspect on me, the giver of life. And ye will not come to me that ye might have life.]  
40. And ye will not come to me that ye might have life.]  
Paraphrase 40. But ye, though ye look upon these as the repository of your present and eternal bliss, and though they direct you to me as the only means to attain it, yet wilfully reject me, and by that means your eternal bliss also.  
41. I receive not honour from men.  
42. But I know you that ye have not the love of God in you.  
Paraphrase 41, 42. Alas, 'tis not your approbation, or estimation (to be acknowledged, or well-spoken of by you) that I contend for, while I thus speak. But to this purpose I say it. By your dealing with me, who come with this testimony of my Father, it is apparent and discernible, how far you are (whatever you pretend) from all piety and love of God, that this testimony of God cannot work on you to receive me, but the being well-spoken of by men (see c. 12. 43.) is all you care for, and because that may be lost by receiving me, therefore am I rejected by you.  
43. I am come in my father's name, and ye receive me not; If another shall come in his own name, him ye will receive.]  
Paraphrase 43. But to see the sottishness of your dealings: I bring my commission from God, and ye heed it not, and yet if another without any commission from God, a mere counterfeit, shall, in his own name, come, and undertake to seduce you, such as Simon Magus, (see note on 2 Thess. 2. e) what multitudes of you Jews will follow him?  
44. How can ye believe which receive 
† glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honour of one another, and seek not the honour, that cometh from God only?]  
Paraphrase 44. 'Tis not possible you should believe aright, that are so in love with the praise of men, as to take him for a prophet, who hath no other testimony that he is so, but his own, or the voice of other men, and dare not believe on me, the rulers, for fear of displeasing the people, and the people, the rulers, and mean while both contemn the favour, and approbation of God, and set his testimony at nought, reject me, who come authorised with that.  
45. Do not think that I will accuse you to my Father, there is one that accuseth you, even Moses, 
* on whom ye have ●●sted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in whom you trust.]  
Paraphrase 45. 'Tis not so much I, to whom you have done this affront, and therefore I shall not need to bring any complaint or indictment against you before my Father, but 'tis our own prophet Moses, on whom you pretend to depend so much, and he will rise up to testify against you.  
46. For had ye believed Moses, ye would have believed me: for he wrote of me.]  
Paraphrase 46. Had you but heeded and believed Moses, that prophet so valued by you, his predictions & typical representations would have led you to believe on me, in whom they all are fulfilled.  
47. But if you believe not his writings, how shall ye believe my words.]  
Paraphrase 47. But if your own Moses cannot be heard by you, I cannot expect to have that authority with you.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. By the sheep-market a pool] The words being read, as they are now in our best Copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the Dative case, the only Nominative case in the period must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then there can be no way of translating it, but by understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house, which is after contained in the word Bethesda, and which must be the subject, to which the following adjunct belongs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having five porches, which cannot be said so properly of any thing, as of an house; If this be the reading, than this house called in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of mercy, as the Syriack now reads it, that is, the alms-house literally (not as Beza would have it domus effusionis) must be resolved to have been a nosocomium or hospital for those that are sick, and that it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon, or adjoining to, that pool, (or, as the Kings MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on it,) and had five porches in it. Others anciently did read it (see Rob. Steph. var. lect.) without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there was at Jerusalem a sheep-pool, So S. chrysostom, and S. Cyrill of Alexandria, Theophylact, Theophilus Antioch. and S. Jerome, Bethesda (saith he, in Locis Hebr.) piscina in Jerusalem quae vocatur Peculialis, Bethesda is a pool in Jerusalem, called the cattel-poole, which if it be the right reading, then may that pool be there set for this house and pool together, and both (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with the agnomen of Bethesda the almshouse, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in a larger notion to signify any place, and so signify the pool only, without supposing any house there, but only some buildings, as porches or entrances into the pool v. 7. As for that third reading which Beza used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative, this agrees not with the ancient readings, and being not intelligible, but by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so making it the sheep-gate, Nehem. 12. 39 that is no way agreeable to this purpose. For supposing, what is so often affirmed by those that favour this reading, that the sheep that were brought in at this gate for sacrifice, were there wont to be washed, before they were brought into the Temple or as Beza, potare & mersari, to drink, and be washed) yet 'tis neither imaginable that the washing, or drinking of sheep there, should make the pool medicinable nor that being so of itself, or made so by miracle, it should be thus employed to those common uses, for which any other pool would have been as good. That which I conceive of it is this, not that here the live sheep were washed by those that brought them, but the carcases or entrails of them, when they were slain, and this by the officers of the Temple. So saith Benjamin in his Itinerary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. There is until this day that pool in which the ancients killed their sacrifices, and each of the Jews set their name there on the wall. Agreeable to which is the account which Brocardus hath rendered of this matter at large, In area Templi, saith he, contra Aquilonem est porta vallis ducens in vallem Josaphat, & haec etiam vocatur Gregis quòd per eam introducebantur greges in templo immolandi. Intrantibus porrò portam Gregis ad sinistram occurrit piscina probatica, in qua Nathinaei lavabant hostias quàs tradebant sacerdotibus in Templo offerendas. It was so called, because the sacrifices were there washed by the Nethinim (or inferior officers) which they delivered to the priests to be offered in the Temple, supposing this washing to be intermediate between the slaying, and offering of the sacrifices, and to belong to all the sacrifices (as S. Jeromes Peculialis also denotes) not the sheep only. This, it seems, Theophylact did believe, who gives this for the commonly assigned reason of the divine healing power that these waters had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the entrails of the sacrifices were washed there. And, I suppose, these words in 
* delo●, Hebr.  S. Jerome (lacus alter mirum in modum rubens quasi cruentis aquis, another pool looking wonderful red, as it were with bloody waters, etc.) do intimate it also. And it is observable that those that here waited for cures, are not men of all sorts of diseases, but only the blind, the halt, the withered, and perhaps the Paralytical ver. 3. and therefore perhaps the whatsoever disease ver. 4. may not denote an unlimited universality, but only a restrained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever disease he was held with, that is, which soever of these forementioned, for which they came thither for cure. And that a medicinable force to the curing of lameness, etc. might naturally come to the waters by that means, according to Theophylacts account of the commonly received opinion will not appear strange, if the cures that are wrought by putting the Patient into the belly of a beast newly opened, or into the skin of a sheep newly flayed, or by the application of the warm vital parts of any beast, be considered. For the like virtue might well be transfused to this pool by the daily washing of the entrails of the sacrifices in it, at the time of the feasts (such as is here mentioned v. 1.) where so many thousand sacrifices were killed at once, as may be guessed by the number of the two hundred fifty five thousand, and six hundred Paschal sacrifices, which was testified to C●stius by the Priests at a Passover in Nero's time. These might well die and colour the water, and give a force to it, and that at such a time, when the waters were warm with the fresh washing of the sacrifices in it, and especially when by a man's going down to move or trouble the water v 4. those grosser thicker parts, which came from the beasts, the congelations of blood, which went to the bottom, were stirred up and made to infuse themselves more strongly into the water; which seems to be the reason, why to the working of a cure by those waters these two circumstances are made necessary, 1. that it should be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not at any time, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4. at a set season, which that it signified a festival time, (if not solely that) appears probably, because now v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a feast of the Jews, and at this time the sick man waited that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunity, though he were deprived of it v. 7. And if from v. 6. it be imagined that he had lain a long time in that place, that is a mistake, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long tim● belongs to the length of his disease v. 5. and to nothing else. 2ly. that the sick person should go in immediately upon the troubling of the waters, which must signify, that immediately upon the moving, they had a force which soon cooled or decayed again, by the sinking of that which was stirred up, or by the evaporating of it. All which, if it be a natural and no miraculous way of curing, it will be the more unlikely, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here v. 4. should be an Angel of Gods. It may easily be supposed that there was an officer or servant, sent down by them that had skill in it, to trouble the waters at a fit time, and he being a messenger sent before, as it were, to prepare for the sick man's coming after him might well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not an Angel, but a messenger; see Act. 12. 8. But it is very uncertain, from the variety of Copies, what is to be determined in this matter. For as the Kings MS. makes one great change here, and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angel of the Lord washed, or bathed, at a season, v. 4. so on the other side, the ancient Greek and Latin MS. which Th. Beza presented to the University of Cambridge, wholly leaves out the fourth verse wherein the only mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether Angel or messenger, is. In this variety we can but resolve what the Context makes most reasonable, and that is to adhere to our ordinary reading, without admitting either of those changes, which those venerable Copies, so contrary one to the other, suggest to us. For as to the former the troubling of the water being taken notice of, both v. 4. and v. 7. as the only thing that gave or rather excited (for a very short time) the medicinal virtue in the water, there was no need of the miraculous interposition of one of God's holy Angels to effect that; any ordinary man, sent down for that purpose, was sufficient thus to move or trouble the water. As for the bathing of an Angel at a certain time, there is no probable account to be given of that, nor can it have any special energy, to the making of the waters medicinal, for the bare troubling the waters did that v. 4, 7. As for the latter, which leaves out the whole fourth verse, the remainder of the Context utterly resists that, being all built on that relation of the medicinal nature of the pool, and the circumstances of it, which are given us in that verse. The Context then remaining entire, as it doth in our ordinary copies, the chief objection I discern to offer itself against the way of interpreting it of a medicinable virtue, naturally arising from the fresh warm blood of the entrails of the sacrifices that were washed there, is, that the cure was limited to one, to him that first stepped in and this man had been there long in vain, because another still stepped in before him; which is thought unreconcilable with that opinion of the medicinable virtue of the blood, in that pool, which would as probably minister to the cure of more, as of one. To this I answer, that it is not improbable, there might be causes of this (more than one) arising from some circumstances of the place, etc. which being not taken notice of in the text, cannot with any certainty be assigned by us at this distance, and yet this very possibility that there were such, be sufficient to avoid the force of that objection. For instance, the place that contained these medicinal waters might be of no larger capacity, than to hold one at once (and the steps down to it somewhat proportionable) and that on purpose designed in order to curing diseases, to which it was most likely to contribute, if the virtue that came from the entrails were kept within so narrow a compass, as when a medicinal bath is to be provided by infusion of herbs, etc. 'tis ordinary to use a vessel of no greater capacity than will suffice one patient at once, that the infusion of the drugs may be the stronger, and so more medicinal. And then considering how apt those grosser parts are, when stirred up, to sink again, and some space being allowed to the officer, that moves the water, to ascend before the patient can descend, it follows regularly, that the cure should be thus limited to one patient at one moving of the water, and if 
* Tom. 5. p. 585. 40.  S. chrysostom judge aright, in one year; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, one only in a year (at this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, season, or Paschal festival, when the great multitude of sacrifices were newly washed there) was cured by that water. All this is here very fitly supposeable, non obstante either the mention of the pool, which may be deemed to signify a place of a greater capacity, or the five porches, v. 2. For the five porches, those being parts of Bethesda, the house of mercy, or hospital, as hath been showed, there might be uses of them for the sick, and diseased persons, which lay there, v. 3. without imagining them to be so many entrances to this pool. And then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though by rendering it in Latin piscina, and pool in English, it may seem to be of a larger capacity, yet being, we know, by the ancients used vulgarly for the font in the Church, and that expressly from the use of it in this place, it need not be supposed here to have been of any such large capacity. And then this being thus premised and supposed, all that is here said is very consonant. 1. That after the moving of the water, it should be medicinal only to one at once; and 2. That he only that could make most haste, and so come first, was likely to receive this benefit by it, and so this lame man miss of it, because he could never get to be foremost. Other ways there are also supposeable, to remove all force of this objection, and secure the probability of this conjecture; But because I propose it only as such (and that not as mine own, but founded in the received opinion, from which Theophylact citys it) I shall not farther insist on them, but only add that the Christian religion is no way concerned in the miraculousness of this cure, if such it were, it being afforded the Jews before Christ's coming, and continued to them, at this time of their resisting and crucifying of Christ.    

CHAP. VI  
1. AFter these thing Jesus 
* departed to the other side of the sea of Galilee, that of Tiberias, or, into the coasts, or parts of Tiberias, for the old Gr. and Latin MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sin●● Tiberia●is.  went over the [sea of Galilee, which is the sea of Tiberias.]  
Paraphrase 1. lake of Gennesareth in Galilee, to that part of it which is near the city Tiberias, see note on Lu. 8. c.  
2. And a great multitude followed him, because they saw [his miracles which he did] on them that were diseased.  
Paraphrase 2. the miraculous cures which he wrought  
3. And Jesus went up into a [mountain,] and there he sat with his disciples.  
Paraphrase 3. mountainous desert part, belonging to the city Bethsaida, Lu. 9 10.  
4. And the Passover, a feast of the Jews, was nigh.  
5. When Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, [Whence shall we buy bread that these may eat?]  
Paraphrase 5. Where shall we have money with which we may buy bread enough to feed all this multitude.  
(6. And this he said to prove him, for he himself knew what he would do.)  
7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may [take a little.]  
Paraphrase 7. receive a small proportion to refresh him.  
8. One of his disciples, Andrew, Simon Peter's brother, saith unto him,  
9 There is a lad here which hath five barley loaves and two small fishes, but what are they among so many?  
10. And Jesus said, [Make the men 
* lie down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sit down.] Now there was much grass in the place. So the men sat down in number about five thousand.  
Paraphrase 10. Settle and dispose them in ranks, and in a posture for eating.  
11. And Jesus took the loaves, and [when he had given thanks, he distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes, as much as they would.]  
Paraphrase 11. having blessed the bread and fishes, thanked God for them, and implored his blessing on them, he as the Master of the feast gave the several proportions to the disciples, and they as waiters distributed them to the guests, every man his portion of bread, and of fish, as much as they desired to eat.  
12. When they were filled, he said unto his disciples, Gather up the fragments that 
† superabound, are to spare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  remain, that nothing be lost.  
13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.  
14. Then those men when they had seen the miracle which Jesus did, said, This is of a truth [that prophet 
* that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which should come into the world.]  
Paraphrase 14. the Messias, known by the title of him that cometh etc. See note on Mat. 11. a.  
15. When Jesus therefore perceived that they would come and take him by force, [and note a make him a King, he departed 
† again, is wanting in the Syriack and many copies,  again into a mountain himself alone 
* and prayed there, seethe old Greek and Latin MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .]  
Paraphrase 15. to set him up for their captain, to fight their battles for them against their enemies or conquerors, (which Christ therefore avoided as unagreeable to his office, knowing withal, that he was not to be enthroned by any act of the people, or election of men, but by the immediate power of God, he again retired alone to his privacy and prayers in the mountain, v. 3.  
16. And when even was now come, his disciples went down unto the sea,  
17. And entered into a ship, and [went over the sea towards Capernaum,] and it was now dark, and Jesus was not come to them.  
Paraphrase 17. were passing, or in their pass over the sea toward Capernaum, See Act. 28. 14.  
18. And the sea [arose by reason of a great wind that blew.]  
Paraphrase 18. began to grow tempestuous.  
19 So when they had rowed about twenty five or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship, and they were afraid.]  
Paraphrase 19 When therefore by the contrariety of the winds they had been forced to fall to their oars, and had done so for some space, they discern one walking on the sea and coming toward the ship, This was Jesus, but they not knowing it was so, (v. 20.) were affrighted with the sight.  
20. But he saith unto them, It is I, be not afraid.  
21. Then they [willingly received him into the ship; and immediately the ship was at the land whither they went.]  
Paraphrase 21. gladly took him into the ship, see Mar. 6. 51, and assoon as ever they received him in, the ship arrived at their intended shore,  
22. The day following, when the people, which stood on the other side of the sea, saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone.  
23. 
† But other vessels from Tiberias went near that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Howbeit there came other boats from Tiberias, nigh unto the place [where they did eat bread, after that the Lord had given thanks.]  
Paraphrase 23. where they now were, & where they had eaten bread, when by blessing the five loaves he so multiplied them that they were sufficient to feed five thousand.  
24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.]  
Paraphrase 24. When, I say, the multitude saw Jesus was gone from that place, as well as his disciples, v. 1●. and from thence concluded it most probable, that Jesus, though he went not with the disciples, was gone after them to Capernaum, his usual habitation, they having the advantage of vessels for passage v. 23. took ship and went to Capernaum to look for him.  
25. And when they had found him on the other side of the sea, [they said unto him,] Rabbi, when camest thou hither?  
Paraphrase 25. they considering that he went not into the ship with the disciples v. 22. and not knowing of any passage by boat, which he could have to Capernaum, could not imagine which way he came thither, yet because Tiberias was not far of from the place where the miracle of the bread was wrought, and there came other boats from thence, v. 23. they being uncertain what to think, asked him of the time and way of his conveyance.  
26. Jesus answered and said unto them, Verily, verily I say unto you, [Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.]  
Paraphrase 26. That which makes you thus follow me, is not the acknowledgement of my divine power evidenced by my miracles, or consequent to that, a purpose to embrace my doctrine, or desire to learn of me, but a gross carnal desire of the like advantages, which you had of my multiplying loaves to feed you.  
27. note b Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the son of man shall give unto you, for him hath 
* the Father sealed, even God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God the Father sealed]  
Paraphrase 27. Set not your hearts on these poor external advantages, seek not, desire not to acquire this corporal food, in order to your worldly ends, secular victories and greatness, (see note a.) and that which will afford you but a short fading benefit, v. 49. but look out, and get your part of that food which is itself unperishable, and will make all that feed on it immortal also. This food shall the Messias (that is, Christ) bestow upon you, for him and his doctrine hath God the Father acknowledged to be his own (see note on Ephes. 4. i) and by the coming of the Spirit on him, demonstrated him to be sent by him, no King of your choosing or making v. 15. but as his kingdom is to be a spiritual kingdom, so is he to be installed to it by God, and not by you.  
28. Then said they unto him, What shall we do that we might note c 
† labour in  work the works of God?]  
Paraphrase 28. Hereupon they said unto him, What is required of us, what course wilt thou prescribe, that we may do that which thou biddest us, v. 27. that we may be always employed in God's tasks, so as will be acceptable to him?  
29. Jesus answered and said unto them, This is the work of God, that ye believe on him, whom he hath sent.]  
Paraphrase 29. Jesus answered them, That which God requires of you, is, to believe and do all that I, who am sent by him, do command you.  
30. They said therefore unto him, What sign showest thou then, that we may see and believe in thee? what dost-thou work?]  
Paraphrase 30. Then though they had before believed and resolved v. 14. that he was of a certain truth the expected Messias, and were therefore minded to set him for their Captain or King, yet now being checked by Christ for their carnal conceits of the Messias, v. 26, 27. they retract their former resolution, and demand farther signs, before they will look after such a kind of Messias as he now tells them of, and therefore to his requiring them to believe on him, they said, What miracle do you show? what work of wonder, such as may be sufficient to assure us, that thou art the Messias?  
31. Our fathers did eat Manna in the desert, as it is written, He gave them bread from heaven to eat.]  
Paraphrase 31. We have great reason to adhere to Moses, who wrought such miracles, brought down bread ready prepared from heaven for us, and unless thou wilt produce some attestation to thyself, which may at least equal this one, why may not we be allowed to think it unreasonable to forsake him, and follow thee?  
32. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven.]  
Paraphrase 32. Jesus saith unto them, I assure you, that Manna came not from heaven, but out of the airy region, and that the work of God, not Moses, and now the same God gives you far more durable food than that was, gives you me who came really down from heaven, and am most eminently that which Manna was to your bodies, bread or food to your souls.  
33. For the bread of God is 
† that▪  he which cometh down from heaven and giveth life unto the world.]  
Paraphrase 33. That fed but your bodies, and putrified presently; but that which God now gives you, is for your souls, and will feed them to eternity, v. 27. and did really descend from the heaven of heavens, not as that Manna for a multitude only, but the feeding and enlivening the whole world.  
34. Then said they unto him, Lord, evermore give us this bread.  
35. And Jesus said unto them, I am [the bread of life: he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst.]  
Paraphrase 35. that durable vivifical bread of God, the excellency whereof is infinitely above that of Manna, as in other things, so in this, that the feeding thereon yields a durable satisfaction, whereas in Manna and all corporeal food, there is still a succession of appetite.  
36. But I said unto you, that 
* ye have both seen me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye also have seen me, and believe not.]  
Paraphrase 36. But that which I told you v. 26. was, that though you have seen me and tasted of my miracles, yet you do not believe on me, feed not on this true bread, which came down from heaven.  
37. All that note d the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out.]  
Paraphrase 37. This is an evidence of great obstinacy and untowardness, of improbity and pride in you, For had Gods preventing grace had any success on you, wrought probity, or humility in you, you would certainly come in to my call, And I will not reject any that thus comes, or cast him forth afterwards, if he will abide with me.  
38. For I came down from heaven, not to do mine own will, but the will of him that sent me.  
39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing but should raise it up again at the last day.]  
Paraphrase 38, 39 For this lies upon me, as the office for which my Father hath sent me, the fulfilling of which is all my care, viz. that I should be careful to preserve every one, which with an honest heart shall thus come and believe on me, and give every one that thus perseveres (beside many excellent privileges here) eternal life of body and soul hereafter.  
40. And this is the will of him that sent me, that every one which seeth the son and believeth on him, may have everlasting life: and 
† that I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will raise him up at the last day.]  
Paraphrase 40. That being also another part of his commission to me, that whosoever believeth in his son should not perish, but, whatever by so doing befall him here, inherit everlasting life in that other world.  
41. The Jews than murmured at him, because [he said, I am the bread which came from heaven.  
42. And they said, Is nor this Jesus the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?]  
Paraphrase 41, 42. by what he said of himself, he pretended to come rome heaven, whereas they knew his birth here on earth, and his parentage, which they conceived to be contrary to his coming down from heaven.  
43. Jesus therefore answered and said unto them, Murmur not among yourselves.]  
Paraphrase 43. To this muttering of theirs, Jesus replied, I have said nothing which 'tis reasonable for you to murmur at.  
44. No man can come to me, except the Father, which hath sent me, draw him, and I will raise him up at the last day.]  
Paraphrase 44. 'tis true, there is some pretence for these vulgar prejudices against me, which would make it impossible for those that look no farther, to become my followers, (and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this) And it is an effect of my Fathers preventing grace to fit men's hearts to be ready and willing to come to me, (see note d.) and without this work first wrought, and that probity and humility, which qualifies men to receive my doctrine, I do not expect that any man should believe on me, and therefore I attribute it to that, (see v. 65.) when any one doth (as, on the other side, to your obdurate hearts, that you do not) come unto me. And for every one that doth thus come, and therein obey my call, and follow the dust of my Father, on him most certainly will I bestow everlasting life.  
45. It is written in the prophets, And they shall be all 
* the taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taught of God. Every man therefore that hath 
† heard from the Father, and learned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or, learned the truth. ●o the Kg● MS. re●●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heard and learned of the Father, cometh unto me.]  
Paraphrase 45. The sum of what I thus say, hath been obscurely delivered to you by the prophets of old: For they, for example, isaiah c. 54. 13. speaking of these times, have foretold, that God will dispose and prepare the hearts of many men to be fit, or ready to receive Christ, (see note o.) to embrace the Messias, And therefore it was that I said that every humble honest heart, every disciple of my Father that hath not resisted that guidance, and attraction of my Father, doth certainly come to me, and believe on me.  
46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.]  
Paraphrase 46. Where yet that of learning or being taught of God, doth not imply his seeing or talking with my Father, and being so taught by him, For this is proper and peculiar to me, who am therefore qualified to reveal his will to all that come unto me.  
47. Verily, verily, I say unto you, He that believeth in me, hath everlasting life.  
48. I am that bread of life.]  
Paraphrase 47, 48. He that embraceth my doctrine and is sincerely my disciple, to believe and practise what I command him, shall undoubtedly live for ever, as having fed on that enlivening bread, v. 33 receiving me his spiritual food, by his faith into his soul.  
49. Your fathers did eat M●nna in the wilderness, and are dead.  
50 This is the bread which came down from heaven, that a man may eat thereof and not die.  
51. I am the living bread, which cometh down from heaven: if any man eat of this bread, he shall ●ive for ever: and the bread that I shall give him is my flesh, which I will give for the life of the world.]  
Paraphrase 49, 50, 51. The Manna given in the desert did not make them immortal which did eat of it. But the bread which is now sent you down from heaven, will give immortality to them that feed on it, that is, to all that truly believe in Christ, that receive his doctrine, and digest it into the food and nourishment of their souls, And this is offered and prepared for every man, not only for you Jews. Manna was bread indeed, but first, dead, not living. Secondly, it came not down from heaven properly so called, v. 32. and Thirdly, they which did eat of it, afterwards died. Fourthly, their Manna was contradistinct from their quails, that bread from that flesh. Fifthly, That was given for the preserving the life only of one nation. But chose by these so many ways of excellency above that Manna, I am, first, living bread. Secondly, I came down from heaven properly so called, the highest heaven. Thirdly, whosoever feedeth, that is, believeth on me, embraceth my doctrine and practiseth accordingly, shall not die, the soul whose food I am shall become immortal in bliss. Fourthly, this bread which I speak of is very flesh, even my flesh which I will give to be crucified for the life of the world, by that death of mine purchasing grace and pardon for sin. which are the foundation of immortality. Fifthly, this world is the whole world, all mankind, not only that one nation of the Jews, which received benefit by that.  
52. The Jews therefore strove among themselves saying, How can this man give us his flesh to eat?]  
Paraphrase 52. Hereupon the Jews disputed about this saying of his, how 'tis possible that men should feed on his flesh.  
53. Then Jesus said unto them, Verily, verily, I say unto you, Except [ye note e eat the flesh of the son of man and drink his blood, ye have no life in you.]  
Paraphrase 53. you thus feed on this celestial food, that is, be sincere disciples of the crucified Saviour, that comes not to be a glorious King, but to die for the sins of the world, you have no part in this true, that is, immortal life.  
54. Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day.  
55. For my flesh is 
* truly meat or true meat for in divers ancient copies 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places of this verse  meat note f indeed and my blood is drink indeed.]  
Paraphrase 55. For I that am thus sent in the flesh to die for the world, am such food, as will feed you to everlasting life, and so am eminently that which food is said to be, yea in a much higher degree; Food doth not first give, but only continues and preserves life, but my flesh shall give life to the world.  
56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.]  
Paraphrase 56. He that thus feedeth or believeth on me, that resigns himself up to be ruled by me, in the same manner as he abides in me, hath me abiding in him, is so made a member of me, that by the life which is in me he shall also be enlivened by God, by whom I live, (See note on c. 14. c.) and this is one preeminence over corporal food, which corrupt in the stomach, before they nourish any man.  
57 As the living father hath sent me, and I live by the father: so he that eateth me, even he shall live by me.]  
Paraphrase 57 For as I that came down from the Father the fountain of life, his son by eternal generation, must needs derive life from him, so also he that believeth on me, and so hath digested my precepts as the nourishment of his soul, must needs derive life from me.  
58. This is that bread which came down from heaven, not as your fathers did eat Manna, and are dead:] he that eateth of this bread, shall live for ever.  
Paraphrase 58. This bread from heaven is not like that Manna, which they that eat, did die for all that.  
59 These things said he in the Synagogue as he taught in Capernaum.  
60. Many therefore of his disciples when they had heard this, said, This is an hard saying, who can hear it?]  
Paraphrase 60. Many therefore of those that had hitherto followed him, said, this doctrine of his is very hard and unintelligible, how he should be said really to have come down from heaven, and how his flesh should feed men to life eternal.  
61. When Jesus knew in himself that his disciples murmured at it, [he said unto them, Doth this 
† scandlize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offend you?]  
Paraphrase 61. Doth this deter you from my doctrine?  
62. What and if ye shall see the son of man ascend up where he was before?]  
Paraphrase 62. And asked them, whether it were not as credible that he should have come from heaven, as that he should go up thither; telling them that they should ere long see him do so, and that in reason would assure them that he came down from thence.  
63. It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you, they are spirit, and they are life.]  
Paraphrase 63. And for the other particular of eating his flesh, he tells them they cannot but know, that it is the soul that enliveneth, and not the body, and agreeably that it is not the gross carnal eating of his body of flesh, that he could speak of, when he talked of their eating, and his feeding them to life eternal, (see note on Lu. 9 d.) but certainly a more spiritual divine eating, or feeding on him, which should bring them a durable eternal life; his words (see v. 68) that is, his doctrine being spiritually fed on by them, that is, being received into their hearts, not only their ears, will quicken them to a spiritual life here, and that shall prove to them an eternal life hereafter (so S. chrysostom expounds, [the flesh] that is the fleshly hearing profits nothing.)  
64. But there are some of you that believe not. For Jesus knew 
* from the first, or presently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from the beginning who they were that believed not, and who 
† it was that would deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should betray him.]  
Paraphrase 64. But for this spiritual feeding, sinking down this spiritual food into your hearts, there are some of you that are far enough from doing so. For Jesus knew at first before he received them as disciples, whether they believed sincerely or no, and also which of them would prove false to him, and conspire with the Jews to put him to death.  
65. And he said, Therefore I 
* have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  say unto you, that no man can come unto me, except it 
† be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were given unto him 
‖ from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of my Father.]  
Paraphrase 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely, or continues steadfast in it, but he that by Gods preventing grace is qualified and disposed for it, (see note d.) because I saw that many that follow me, do not truly believe on me, that is, do not intend to live as I command them, but one keeps his love of money, and for that will betray me, and others retain their other interests, and their other sins.  
66. From that time many of his disciples went back, and walked no more with him.]  
Paraphrase 66. This speech of Christ's made many of his followers forsake him, seeing he was not such a Messias as they looked for, and would not be content with every kind of following him.  
67. Then said Jesus unto the twelve, Will ye also go away?  
68 Then Simon Peter answered him, Lord, to whom shall we go? [Thou hast the words of eternal life.]  
Paraphrase 68 Thy words, as was said by thee, v. 63. will to those that obey thee and keep close to them, be a means to bestow eternal life.  
69. And we believe, and are sure, that thou art that Christ, the son of the living God.]  
Paraphrase 69. And thou hast demonstrated to us, that thou art the Messias the eternal son of God, and therefore 'tis not possible there should be any other fit to draw us from thee to him.  
70. Jesus answered them, [Have not I chosen you twelve, and one of you is a devil?]  
Paraphrase 70. I have, of all the followers that have believed on me, chosen but twelve to be my constant attendants, and one of them proves a traitor, a false treacherous person that will join with my enemies against me, see note on Mat. 4. a.  
71. He spoke of Judas Iscariot, the son of Simon; for he it was that should 
* deliver him up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betray him, being one of the twelve.]  
Paraphrase 71. He spoke of Judas, for Christ foresaw, (that though perhaps yet he did no such thing, yet) he would deliver him to the Jews, and to that end combine with them, which was the greatest falseness imaginable in one, whom Christ had assumed to be so near to him, as to be one of the twelve Apostles, whom he sent out to preach his Gospel to all people.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Make him a King] The Jews expected a Messiah (whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophet v. 14.) about this time. Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah; but this a glorious one, and a powerful King, one that should work their deliverance, free them from, and revenge them on the nations, who had gotten the dominion over them; By this miracle of Christ's in feeding such a multitude with so small provision they conjectured rightly, that he was able to sustain, and feed the greatest and most numerous army with very little charge, and thereupon were ready to come and take him by force to be their King, that is, their judge, or leader, to fight their battles for them like Gideon, etc. and this afterwards they again refer to▪ when they put him in mind of Moses' giving them Manna in the wilderness, v. 31. which if he will do, or any thing equal to it, they will believe on him. This faith of theirs being unduly founded, and breaking out into a very inordinate expression, our Saviour wholly disliked, as to the present expression of it, meaning not to undertake any such employment; And for the faith itself, that he justly suspected would turn into malice, when they should see this their hope of temporal deliverance and revenge frustrated, and therefore he retired, departed out of their hands ●o a mountain alone.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Labour] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour, here seems to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having here an Accusative case after it, and that signifies to acquire, parare, comparare, quaerere, acquirere, colligere, possidere, lucrari, and is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12. 5. and Gen. 31. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisivit, and Deut. 8. 17. in stead of My hand hath wrought me all this strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath gathered, or acquired, me these riches. So Ezech. 28. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast made the gold and silver in thy treasury, the Targum have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and thou hast gathered, etc. and thus Lu. 19 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy pound hath made, or wrought, that is, hath gained, acquired, ten, or five pounds. Thus in 
* p. 50.  Palaephatus Parius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he got himself food, sibi victum comparavit. Another notion there is of the word, 1 Cor. 9 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they that work, or labour, or prepare holy things, according to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when 'tis applied to a sacrifice, or feast, or office, and then it notes observare, celebrare, praeparare, aptare, ordinare, disponere, to prepare, or fit, or dispose, but that belongs not to this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Work the works of God] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the tasks, or commands, of God, is not only evidenced by the Context, but is the affirmation of Procopius in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is the work of God, the task which God prescribes us, that you believe on him whom he hath sent, the very place that immediately follows here v. 29.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. The Father giveth me] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what my Father giveth me, may thus be discerned; Psal. 2. 8. there is a prediction, or prophecy of Christ (of whom in the words immediately precedent it is said, Thou art my son, this day have I begotten thee, v. 7.) that God will give him the heathen for his inheritance, and the utmost parts of the earth for his possession, where we discern what kind of giving is here meant, giving for an inheritance or possession, and that is for Christ to be Lord or owner of them, and they, as possessions, subject to his power and dispose. And this is done in the conversion of them, (see Note on Rev. 2. 0.) Of this possession of his we find mention, Tit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar people, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, people for a possession, and those are to be purified by Christ, and his life given for them, that he might redeem them from all iniquity. But who they are that are thus said to be given to Christ by God, will first appear Negatively; 1. not any peculiar number of men, absolutely (without all respect to any qualifications) chosen by God to eternal life; for it is apparent and expressly affirmed of one of this number, that he was finally lost, Those whom thou gavest me, saith Christ, I have kept, and none of them is lost, save the son of perdition, Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ, totally and finally departed, and was lost from him. Secondly, Not those that are already Actually believers, or by God looked upon as such; For of these that are here given to Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall come unto me: Where coming to Christ, is believing on him, and is a consequent of Gods giving them to Christ, not antecedent to it, and therefore when they are given to Christ, they are not looked upon as believers already, but those which will be such; By these Negative considerations, the Positive will, I suppose, be best collected, That they that are so qualified and disposed, as that Christ being proposed and revealed to them, they will follow him, come to him, become his disciples, those are they whom God gives to Christ. For there is a sort and temper of mind, which is most agreeable and proportionable to the believing on, or receiving of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which they that have, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit, or prepared, or disposed, for the kingdom of God, Lu. 9 62. (such as in that place, are ready and willing to undergo Christ's conditions, to part with all, and follow him, and contrary to these are they that are not worthy of eternal life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Act. 13. 46.) and of such Christ saith that they are not far from the kingdom of God, and that of such is the kingdom of heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and S. Luke, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed, in a readiness for eternal life; see Note on Act. 13. 〈◊〉 If it be demanded what temper this is, I answer it is the honest heart described in the parable of the seed, desiring sincerely to know the truth, and to do Gods will c. 7. 17. probity of mind, and, an eminent branch of that, humility, the temper resembled by the little children, whose innocence and humility is so remarkable, and of those poor in spirit is the kingdom of God (the Christian state) made up, Mat. 5. 3. and those are Evangelized peculiarly, that is, wrought on by the preaching of the Gospel, and God gives grace to the humble, but resists the proud, refractory, confident person, and accordingly it is set down as the character of the Gospel, that God hath chosen the foolish things of the world, the weak, the base, the despised, 1 Cor. 1. 27, 28. And so of them that are thus qualified it is here truly said, that as God gives them to Christ for his portion, the men that are to be his subjects (the Israelite indeed, in whom there is no guile, is the fittest to be a disciple,) So when Christ calls all to come unto him, these shall actually come; as soon as ever Christ is revealed to them, they receive him; As Josephus speaking of Christ, Ant. l. 18. c. 4. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a teacher of those men that did with pleasure receive the truth; Or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as many as were (in this sense) disposed to eternal life, believed, Act. 13. 18. and as Christ saith expressly here c. 7. 17. that if any man will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desire sincerely to do Gods will, he shall know of the doctrine etc. that is, acknowledge it as divine, and believe on it, whereas on the other side, Envy keeps some, Act. 13. 45. Covetousness others, Lu. 16. 14 Love of the praise of men, Joh. 12. 42. keeps others from believing. And generally the unbelieving heart is an evil heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 3. 12. and a reprobate mind, see 2 Cor. 13. 5.) and a heard heart, and a foolish and slow heart in other places. (see ch. 16. 3.) Meanwhile the better dispositions and preparations of the hearts of these here, are to be looked on as effects wrought by the preventing graces of God, and in that respect they are here said to be drawn by the Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 4. This preventing grace of God, which thus qualifies and disposes them to receive Christ, is by a Metonymy said to draw them to Christ, And that being drawn by God there, is set parallel to Gods giving them here, and is preparatory in both places to coming unto Christ, And then those that thus come to him, Christ will in no wise cast out, that is, by no means reject, but receive them and admit them to him, Only he may perish after that, as Judas, which was given to Christ, did, if, as he did, he apostatise from him. By this appears also the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught, or the disciples, of God ver. 45. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that have heartily applied themselves to God's service, that have received this effect or impression of Gods preventing grace, the honest humble hearts, which thereby are qualified to lay hold and adhere to Christ, when others that have not received these precedaneous pious infusions, or are not wrought on by them, resist and stand out against him, (see Note on 1 Thes. 4. c.) And so again what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. given to him by, or from, the Father. He that by this preventing grace of God is thus qualified or disposed, it is said to be given him from the Father to come unto Christ, i. e., his coming to Christ is consequent to that probity of mind wrought by the grace of God in him (As Lu. 1. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving us to serve him, is his giving strength or grace, or qualifying us for his service.) An effect of this grace it is, and of that probity produced by it, that any man lays hold on, or receives, the faith of Christ. And therefore from hence will best be discerned what is the meaning of the sheep hearing the shepherd's voice and all that is added in that parable ch. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  10. 3. The sheep there cannot be understood to be believers or disciples of Christ, for these there are supposed to be sheep, before Christ the shepherd comes to them, and in that to be denominated sheep, that they hear the true shepherd's voice when he comes, and so cannot be they that have already received him, as believers must have done, and accordingly ver. 8. of the thiefs and robbers that came before Christ, 'tis said, that the sheep did not hear them (They were sheep therefore before Christ's coming) and so appears by ver. 26. where their not being his sheep is set as the reason of their not believing, which were not a proof, but tautology, if the sheep were there believers. By all which it is evident that the sheep are a sort of men, not yet considered as Christians, but such as are apt to believe in the true Messias, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whensoever he comes, and so to follow him, as knowing his voice, ver. 4. which last expression is a key to open the meaning of the parable, and resolve who the sheep are. God the Father is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moral, the chief shepherd that is the owner or master of the sheep (as among the Jews men kept their own sheep) And the sheep are those that are best resembled by that emblem, the honest and humble hearted men, that by the revelation of God's will, and some measure of grace afforded, before the coming of Christ, have been form into all probity and humility of manners, living either as Zachary and divers others are said to do, walking in the ways of God blameless, or else after an ill life, recovered by repentance, and these are so well acquainted with the ways of God, that when any false Christ or impostor comes with infusions of impiety or wickedness, they discern them to be contrary to Godliness and so will not hearken to them; But when Christ the true shepherd (for his Father and he are one v. 30.) cometh, and that, as with divine miracles to attest his mission, so with doctrines of piety, perfectly agreeable to that which they formerly practised, as the will of God, and only more elevated, and of higher perfection, Mat. 5. then these discerning the agreeableness of his doctrines with those which they have already received from God, and the addition of all the heavenly promises, which agree with the notion which they had of God as a rewarder, they know him to be the Messias, the shepherd which God hath promised to send them, that is, God himself (not any hired servant, whose own the sheep are not v. 12. but) the true shepherd, who is the owner of the sheep, and that is the meaning of their knowing his voice, upon which it is that they follow him, whereas strangers they fly from, and do not know their voice v. 5. By this explication of these so many phrases all importing the same thing, will appear by way of resultance, what is the method that God is pleased to use to bring men to eternal life. He creates them rational, and so Voluntary agents, and because of the weight of the Sensitive part of man, that presseth down the soul, doth by his precepts of good life, and proposals of reward to it, and by his preventing graces, endeavour and do his part to draw them, and engage them to the performance of these duties, or, upon miscarriages, recalls them to repentance. Those that by the strength of these graces (not destroying, but exciting and assisting their free will,) do make use of them to that end, and as far, as is yet revealed to them, live obediently, these are ready to receive and entertain Christ, his promises, and diviner, more elevated precepts, when they are revealed to them, and to those God elsewhere promiseth those higher dignations, under the title of more grace, and giving abundantly to him that hath; And when they have thus received Christ, his doctrine and his grace going along with it, is most proper to take them off from the remaining dregs of corruption, to raise them to those pitches (which none but they are qualified to receive) of piety, and suffering any thing for God's sake, of charity, excesses of that, even to enemies, etc. And they that do not fall off because of these heights and strictnesses, but adhere to Christ, and pass through all the trials of this life, constant and persevering, they are daily supplied with more grace here, and rewarded with higher proportionable degrees of glory. One thing only must here be farther added, that there are some that are said to be given to Christ in a more eminent and peculiar degree, and manner, not only to be believers but constant, close attendants of Christ, such were the Twelve, who are said to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  out of the world, ch. 17. 6. For of them it is said that no one is lost but only the son of perdition, v. 12. For them he prays that they may be consecrated to the preaching of the Gospel, v. 17. of them he saith that he hath sent them, etc. v. 18. given them the same Commission that he himself had. And his praying for them is distinguished from his praying after for believers, v. 20, 21. which being there set down as in a Parenthesis, he returns to his Disciples again, v. 22 and the glory which God had given him he gives them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the giving them the glory which God had given Christ, seems a distant thing from their beholding his glory, ver. 24. the former is the fitting them with gifts to succeed him on earth, the latter, the beatific vision in heaven. And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others, and so they who are given to Christ may sometimes be believers only, in other places (where the Context enforceth it) disciples peculiarly, (and accordingly in that 17th chap. v. 9, and 12. it is only they whom thou hast given me, where yet, as appeared, the disciples only were meant,) yet this addition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the world, may be reasonably thought to denote this by a propriety, whereby the world sometimes signifies those that deal in the affairs of the world, secular persons: Whereas the Twelve forsook the world, their trades and callings there, and followed Christ, and so were peculiarly given to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 53. Eat the flesh of the son of man and—] What is meant here by the flesh and blood of the son of man must briefly be explained, and that first by taking notice of a figure, or idiom, frequent in these Writers whereby the parts set down separately do signify the whole, which consists of those parts. So is the heaven and the earth set to signify the whole compages of the (sublunary) world (see Note on 2 Pet. 3. e.) and many the like. And so Christ's body and flesh and bones Eph. 5. 30. and here, the flesh and blood of the son of man, is the son of man, or Christ himself. Secondly, by observing the notion of flesh and blood frequently used not only to signify our mortal condition, which this our flesh and blood is subject to, (whereupon, when S. Paul saith, that flesh and blood cannot inherit the kingdom of God, he adds, neither can corruption inherit incorruption, see Note on Mat. 16. e. but also this mortal nature, as it is subject to much weakness, and afflictions, etc. as Isa. 31. 3. the Egyptians are men and not God, and their horse's flesh and not spirit, that is, weak helpers, unfit to be trusted in, v. 1. So when S. Paul saith, that through the infirmity of the flesh, that is, in many afflictions, and persecutions, he preached unto them, And so it notes Christ in his state of humiliation quite contrary to that which the Jews expected their Messias should come in, that Christ which was looked on now so meanly, and was afterwards crucified by them. 3ly, by observing the occasion of Christ's discourse here, (as it is ordinary with Christ to accommodate his speeches to the occasions, so Mat. 4. 19 when he calls the fishermen, he tell them he will make them fishers of men, so Joh. 4. 10, 14. and v. 31. and here v. 26, 27. and many the like,) which was thus begun, They followed him for his loaves, v. 26. He reprehendeth that in them, and bids them seek, and desire that food which endureth to everlasting life, v. 27. that is, that doctrine of his which is food for their souls, and being received, and digested and turned into increase of good life in them, would bring them to immortality. They ask him the way for them to do this, He tells them plainly, by believing on him, v. 29. They thereupon call for a sign, a miracle to be wrought by him, or else they will not believe, v. 30. And they instance in Moses who brought them Manna from heaven, And they would have him do some such thing, that they may believe on him, v. 31. Upon this occasion he begins, and compares himself with that Manna, and shows how much he surpasses that, and so continues that comparison betwixt himself and bread, as that is a means to preserve this short life which deserves not to be called life; but he is the author and donour, and publisher of eternal life, v. 33. Upon this speech of his, the Jews murmur, v. 41. that he should call himself the bread that came down from heaven; Christ resumes that speech, and speaks it with all confidence, I am that bread of life, v. 48. that is, that spiritual food, that will bring men to everlasting life v. 50. and this bread, saith he, is his flesh, which he will give for the life of the world, v. 51. that is, he will die for this end to bring men to immortal life, and that is it which he means by his being the bread of life. Upon this, as if they understood nothing all this while (though he had first spoken to them in plain terms, and expressed all by believing on him, v. 29, and 35. and only took up this more obscure figurative speech by way of answer to their proposals) they ask in a senseless, perverse manner, How can this man give us his flesh to eat? v. 52. To which this verse is a confident answer, Verily, verily, I say unto you, Except you eat, etc. still meaning, what all this while he had meant in opposition to their Manna, that hi● doctrine, for the preaching of which he was sent down from heaven, and that grace, which should be purchased for them by his death, was the most excellent food for their souls, which would establish, or comfort, or sustain their hearts, that is, maintain spiritual life in them, and that which would become eternal, v. 54. All which being put together makes up this complete sense of the words, that Christ, this mortal, despised, crucified Christ, that took our flesh on him, came down from heaven, here lived and died, to reveal his Father's will unto us, and work belief in us, is the food of our souls, the believing, and obeying of whom will, as food sustains corporal life, beget and maintain spiritual life in us, and bring us to eternity. By which also appears what Faith it is, which is looked on by Christ as so highly necessary, even that which is here expressed by feeding on this spiritual food, not only eating, but digesting, and turning it into the nourishment of our souls, such a believing the doctrine of Christ as hath present influence on our lives, obeying, not only understanding his commands, embracing his promises upon the terms on which they are made, undertaking the performance of the condition of them, and not only assenting to the truth of them, And so for the humility of his life, and the charity and zeal to the good of men's souls, and the constancy and courage of his death, and the charity so great as to lay down his life even for enemies, to transcribe, and practise that also. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  to eat the flesh of the son of man, and to drink his blood, and without this we have no life in us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 55. Indeed] One principal notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained (see Note on Lu. 16. a.) to signify truly valuable, or durable, or truly valuable, because it is durable, and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat, or truly meat is explained to be the bread of life, v. 48. that, on which he that feeds shall live for ever, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever, v. 27. and opposite to Manna, on which they that feed, die, v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some special eminency, wherein any attribute belongs to the subject, and when it is applied to resemblances, it than signifies that, which is spoken of, to be more eminently that, by which 'tis resembled, then that itself is, As, I am the true vine, that is, A vine by bearing grapes, (which yield wine, which makes glad the heart of man) is not near so able, and proper to refresh a thirsty person, as I am, as my commands and promises are. So S. John of Christ c. 1. 9 that he is the true light, that is, the most excellent. So Heb. 8. 2. Heaven is the true tabernacle, that of which the Tabernacle was but a dark and poor resemblance, and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  true bread, v. 32. and truly meat here, that is, more nutritive, and strengthening, and comforting then meat and bread is. 2dly, in respect of the particular matter, to which 'tis here applied, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food, that which feeds one for an hour, or a day, (and enlargeth his life, but so long) being not truly food, not worthy to be so called, at least not so, in comparison with that, which keeps him alive, so as life is adequately opposite to death, that is, forever. And so with us the word false signifies fading, transitory, that which will fail us, when it were most of advantage for us to receive benefit by it.    

CHAP. VII.  
1. AFter these things Jesus [walked in Galilee, for he would not walk in Jury, because the Jews sought to kill him.]  
Paraphrase 1. went about preaching through the cities of Galilee, where he rather chose to do it, then in Judea, because the rulers of the Jews, those of the Sanhedrim at Jerusalem, sought for some advantage, or occasion to put him to death.  
2. Now the Jews feast of tabernacles was at hand.  
3. His brethren therefore said unto him, Depart hence and go into Judea, that thy disciples also may see the works that thou dost.]  
Paraphrase 3. On this occasion his kindred (v. 5.) said unto him, Go into Judea again, that the many, which were wont to follow thee there, may see the miracles which thou dost.  
4. For there is no man that doth any thing in secret, and he himself seeketh to note a be 
* in authority  known openly. If thou do these things, show thyself to the world.]  
Paraphrase 4. For whosoever would gain an authority among the people, in any reason must not do his miracles privately, therefore what ever thou dost, do it in Judea, as publicly as thou canst.  
5. For neither did his brethren believe in him.]  
Paraphrase 5. This they said, as not believing on him, but either suspecting the truth of his miracles, or else desiring that he would do that, which might acquire him that authority, which they conceived him to pretend to.  
6. Then Jesus said unto them, My 
† season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time is not yet come: but your time is always ready.  
7. The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil.]  
Paraphrase 6, 7. Jesus therefore to rectify this mistake of theirs saith unto them, 'tis not yet fit for me to be so public, because the doctrine that I teach is contrary and odious to the world, or the present prevailing power of the Jews. You may appear wheresoever you will, being not under any such hatred, by any thing that you do or teach, as I am sure to be among the Pharisees, and chief of the Jews.  
8. Go ye up to this feast: I go not yet up unto this feast, for my 
* season is not yet fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time is not not yet full come.]  
Paraphrase 8. You may go up to Jerusalem, to the feast, as publicly as you please, but I shall not go yet, when you go, or with you, because my time of going up, in such a public capacity, v. 10. is not yet come.  
9 When he had said these words unto them, he abode still in Galilee.]  
Paraphrase 9 And accordingly he stayed a while after the rest of his kindred in the place where he now abode.  
10. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.]  
Paraphrase 10. Soon after his kindred were gone, he also followed, but more privately, with small company attending him, lest he should stir up the jealousy of the Sanhedrim.  
11. Then the Jews sought him at the feast, and said, Where is he?  
12. And there was much [murmuring] among the people concerning him: for some said, He is a good man: others said, Nay, but he deceiveth the people.]  
Paraphrase 12. disputing, arguing, among them, some affirming him to be an upright man, and one that taught the truth; others denied, and said that he was a false prophet, and seduced the people.  
13. Howbeit, no man spoke [openly of him, for fear of the Jews.]  
Paraphrase 13. by way of oration to the people (see note a.) either for him, or against him, because the people were so divided in their opinions about him, that either speaking for him, or against him, would have been perilous.  
14. Now about the midst of the feast,] Jesus went up into the Temple, and taught.  
Paraphrase 14. Now on some middle day of the feast, on one of the eight days of which the feast consisted, but neither on the first, nor the last of them, v. 37.  
15. And the Jews marvailed, saying, How knoweth this man 
† books, learning, the Scriptures, the Syriack reads, the book, see note g.  letters, having never learned?]  
Paraphrase 15. How comes he to understand the books of the Law and Scriptures so well, having not been brought up in the schools of the prophets? see note on Mat. 5. g.  
16. Jesus answered them and said, [My doctrine is not mine, but his that sent me.]  
Paraphrase 16. What I teach is not from myself, but from God, that hath sent me.  
17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.]  
Paraphrase 17. Any man that hath a willingness to do Gods will, how contrary soever it be to his own, that hath a readiness to serve God in God's way, and is not wedded to his own (see c. 6. note d.) that man, and none but he, is likely to pass a right judgement on my doctrine, whether it be of God or no.  
18. He that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.]  
Paraphrase 18. For that man will thus judge, He that pretends to be sent by God, when he is not, always seeks his own advantages, somewhat of glory or profit to himself, But he that labours only the bringing honour to God, and in pursuit of that, doth what is most contrary to his own interests, conceals nothing, though it cost him never so dear, to declare it, He is worth believing (or deserves to be believed) having no false design an what he doth, no deceit, or guile in him.  
19 Did not Moses give you the law, and yet none of you keepeth the law? why go ye about to kill me?]  
Paraphrase 19 But 'tis otherwise with you, You are not of that making v. 17. That law which your own beloved Moses gave you, and for the maintaining of which you have so much zeal, and hate me as a breaker of it, ye do not yourselves observe, ye do not (the most of you) live according to the rules of it. If ye did, ye would not be so forward to imbrue your hands in my blood, who have no way offended against you, or that; This concludes you not likely to judge what doctrine is of God. A man must have purged and regulated affections, to do so (see c. 6. note d.)  
20. The people answered and said, note b Thou [hast a devil:] who goeth about to kill thee?  
Paraphrase 20. art certainly mad to talk thus,  
21 Jesus answered and said unto them, [I have done one work, and ye all 
* because of it, for Theophylact reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  marvel.]  
Paraphrase 21. I cured one on the sabbath day, and ye wondered I would do so, were angry, v. 23.  
22. Moses note c therefore gave unto you circumcision (not 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because it is of Moses, but of the fathers) and ye on the sabbath day circumcise a man.]  
Paraphrase 22. I shall give you an account of this by remembering you of circumcision given you by Moses (not by Moses originally, but in practice before his time in Abraham, to whom it was commanded by God) Now this law you observe so carefully, that if the eighth day fall upon a sabbath day, you then circumcise the child on that day for all that.  
23. If a man on the sabbath day receive circumcision, that the Law of Moses should not be broken, are ye angry at me, 
* that I cured a whole man, or made whole a whole man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because I have made a man every whit whole on the sabbath day?]  
Paraphrase 23. If then you do a wounding, bloody work about a part of a man, in circumcision, on the sabbath day, and yet think that you break not the law of the sabbath by so doing, may not I without being hated, and opposed by you, do a work of charity and mercy to an entire whole man, in working a cure on him on the sabbath day?  
24. Judge not according to the appearance, but judge righteous judgement.]  
Paraphrase 24. Judge according to the depth of reason, and justice, and not on every slight colour of probability.  
25. Then said some of them of Jerusalem, Is not this he [whom they seek to kill?]  
Paraphrase 25. whom the chief of, the Jews would fain put to death?  
26. But lo, he speaketh 
† publicly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boldly, and they say nothing unto him: Do the Rulers know indeed that this is the 
* truly the Christ; or, the Christ, for many ancient copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly  very Christ?]  
Paraphrase 26. And behold, he openly in the Temple, in the presence of all, (see note a.) disputeth and avows his actions; and they have nothing to lay to his charge, which he doth not give a most satisfying account of. Are they of the Sanhedrim persuaded and satisfied in mind that he is indeed the Messias sent from God?  
27. Howbeit we know this man whence he is: but when 
† the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ cometh no man knoweth whence he is.]  
Paraphrase 27. This were very strange, for we are assured of the contrary, in that we know his birth and parentage; But for the Messias, we are taught that he must be one whose parentage is not known.  
28. Then cried Jesus in the Temple, as he taught, saying, Ye both know me, and ye know whence I am; and I am not come of myself, but he that sent me is true, whom ye know not.  
29. But I know him, for I am from him, and he hath sent me.]  
Paraphrase 28, 29. To this Jesus answered aloud, I know your meaning, when you say, You know whence I am, viz. that you know the family whereof I come, But there is a farther truth also in your words, By my works, and name, and speeches, you may, if you will, know whence I am, (Just. Mart. qu. 140 add orth.) and indeed I come not in mine own name, nor on mine own errand, but on his, whose testimony of me cannot deceive, but him you do not so know, as to be competent judges what is his will, what is lawful and acceptable in his sight, what not (see v. 23.) but I who come with commission from him, do thus know him.  
30. Then they sought to take him, but no man laid hands on him, because [his hour was not yet come.]  
Paraphrase 30. the time, wherein he was to suffer, being not yet come, God restrained, or diverted them from it.  
31. And many of the people believed on him, and said, [When Christ cometh will he do more miracles than these which this man hath done?]  
Paraphrase 31. If he be not the Messias, 'tis strangè, for when the Messias comes, he will not, cannot in all probability, do greater miracles, than he hath done already.  
32. The Pharisees heard that the people murmured such things concerning him: And [the Pharisees and chief priests] sent officers to take him.  
Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions, and they of the Sanhedrim fearing their authority might be diminished by him.  
33. Then Jesus said 
* many copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them.  unto them, [Yet a little while am I with you, and then I go unto him that sent me.]  
Paraphrase 33. 'tis but a small time that I shall continue here, and when I depart I shall return to my Father from whom I came.  
34. Ye shall seek me, and shall not find me: and [where I am,] thither ye cannot come.  
Paraphrase 34. whither I go, ch. 13. v. 33.  
35. Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go [unto note d the 
† dispersion of the Greeks  dispersed among the Gentiles, and teach the Gentiles?]  
Paraphrase 35. to the Hellenists? will he preach among the Jews in Europe, whose chief city was Alexandria?  
36. What manner of saying is this,] that he saith, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?  
Paraphrase 36. What is the meaning of that speech,  
37. In the last day, that great day of note e the feast, Jesus stood and cried] saying, If any man thirst, let him come unto me and drink.  
Paraphrase 37. On the last day of the feast of tabernacles, which was a day of solemn assembly (see note on ch. 19 d.) and on which it was the manner of the Jews to pour out water solemnly on the altar, Jesus on that occasion proclaimed aloud,  
38. He that believeth on me [as the Scripture hath said, note f out of his belly shall flow rivers of living water.]  
Paraphrase 38. It shall be ' with him according to what is said Isa. 58. 11. He shall be like a spring of water, whose water by conduits shall from within break forth in great abundance, that is, being filled with the Spirit of Christ, shall not be able to contain, but break forth into all Christian actions, and preach the Gospel with all zeal.  
39 (But this spoke he of the Spirit, which they that believe on him should receive, for the holy Ghost was not yet given, because that Jesus was not yet glorified.)]  
Paraphrase 39 (This saying of Christ belonged to the descent of the Holy Ghost Act. 2. (see note on Act. 1. a. and 23. a.) which was to be after his ascension, and not before.)  
40. Many of the people therefore, when they heard this saying, said, 
* This is truly the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of a truth this is [the prophet.]  
Paraphrase 40. that Prophet, that Moses foretold us of, (though that he should be the Messias, they did not all resolve.)  
41. Others said, This is the [Christ:] But some said, Shall Christ come out of Galilee?  
Paraphrase 41. very Messias:  
42. Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethleem, where [David was?]  
Paraphrase 42. David's parents dwelled?  
43. So there was a division among the people because of him.  
44. And some of them] would have taken him; but no man laid hands on him.  
Paraphrase 44. And some of the officers sent, v. 32.  
45. Then came [the officers to the chief priests and Pharisees,] and they said unto them, Why have ye not brought him?  
Paraphrase 45. the ministers of the Sanhedrim, sent by them to apprehend him, back again without having done it,  
46. The officers answered, Never man spoke as this man.  
47. Then answered them the Pharisees, 
* have ye also been seduced? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Are ye also deceived?  
48. Have any of the Rulers or of the Pharisees believed on him?]  
Paraphrase 48. Have any of the Sanhedrim, or the more famous learned men believed on him?  
49. But note g this 
† 〈◊〉  people who knoweth not the Law, are cursed.]  
Paraphrase 49. But this rout, which have never studied the law, are apt to run into all giddiness, and follow any false teacher.  
50. Nicodemus saith unto them, (He that came to Jesus by night, being one of them)]  
Paraphrase 50. Nicodemus, one of the Sanhedrim, he that was afraid to come to Jesus in the day time, but came in the night, chap 3. 1. said unto them,  
51. Doth our law judge any man before it 
* hear from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hear him, and know what he doth?]  
Paraphrase 51. This is too hasty a prejudice against him, in all reason you ought to hear what he can say for himself, and what any can witness against him. Our law proceeds not against any, before we have examined him, and taken cognizance of his matter.  
52. They answered and said unto him, [Art thou also of Galilee? Search 
† and see that no prophet hath arisen out of Galilee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and look: for out note h of Galilee ariseth no prophet.]  
Paraphrase 52. Art thou, who art one of the Sanhedrim, a follower or favourer of this Galilean? Examine all times, you shall never find that Galilee hath brought forth a prophet, see ch. 1. 46.  
53. note i And every man went unto his own house.]  
Paraphrase 53. And they dissolved the assembly, or court, and departed.  

Annotations on S. JOHN, Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Be known openly] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath divers significations. First it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, boldness, confidence, fearlessness of danger. So Joh. 11. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go about fearlessly, So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness, or fearlesness, when they are called before secular tribunals; And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two places of the Acts, ch. 13. 46. where in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews, their virulency, contradiction, and railing against Paul and Barnabas, 'tis said, that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spoke boldly and confidently, that speech of the greatest danger, that brought all the harred and persecution of the Jews upon them, we depart to the Gentiles. So ch. 26. 26. I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with confidence and courage to Agrippa, who knows of these things, though Festus do not. So Eph. 6. 20. and 1 Thess. 2. 2. Secondly, it signifies freeness, or liberty, of speaking, saying what a man will; so Act. 2. 29. Let me speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely, without any restraint, of the Patriarch David (and distinctly Elocution (such as is promised them Mat 10. 19) Act. 4. 13. for there it is the gift that they prayed for, and which discriminated them from other illiterate men, and came upon them by the Spirit, as had been promised Mat. 10. 19) So 2 Cor. 7. 4. Great is my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freeness, in speaking largely in their commendation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following, Great is my glorying of you; so Heb. 4. 16. Let us come to the throne of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with freeness, to declare all our wants, and requests to God. So Philem. 8. having in, or through, Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great liberty, or freeness of speech, to say or to command him what is fit. So 1 Joh. 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may have freeness of access to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not be turned with shame from him or as guilty persons be ashamed to meet him. So again c. 3. 21. If our heart condemn us not, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partly confidence toward God in the first notion of not fearing any danger from him, and partly in this latter of praying freely to him, ask him what we will, as the next words explain it, Whatsoever we ask, we receive. And so again in this latter sense, ch 5. 14. From this there is also a third sense of the word, but lighthly changed from the second, to signify perspicuity of speech, as that is opposite to darkness, or parabolical expressions, when the matter is free and not involved, or obscured by words. So Joh. 10. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tell us plainly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hold them in suspense. So Joh. 11. 14. having said, Lazarus sleepeth, which was a figurative, and withal equivocal speech, he than speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in plain words, Lazarus is dead. So again c. 16. 25. and 29. in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in parables. So 2 Cor. 3. 12. we use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great plainness, that is perspicuity of speech, in opposition to the veil over Moses' face, the obscurity of the Old Testament, v. 13. Fourthly it signifies speaking in any assembly, in a Declamatory way of oration, speaking to the people. Thus doth Phavorinus define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a going into the midst of the assemby to speak unto the people on any occasion. And this, saith he, according to the making of the word, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (used Act. 9 27, 28. and 14. 3. and 18. 26. and 19 8.) will be paraphrased literally, saith he, from that of Euripides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come and stand, or speak in the midst of an assembly. Thus is it Mar. 8. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he spoke it in the hearing of the people. Thus in the 13. v. of this chapter no man spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicly, by way of harangue to the people. No man so interposed either for, or against him, and v. 26. behold he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicly, and so c. 18. 20. I speak to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in public assemblies. Lastly, it signifies authority, so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, power, authority: Thus I conceive it signifies in these books whensoever the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with or in) is joined with it. Thus Act. 4. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak the word with authority, and v. 31. they spoke it with authority, being backed with the power of miracles, v. 30. So Eph. 6. 19 that speech may be given me, to open my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority (as when 'tis said of Christ that he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 7. 29. as one that had authority) so Col. 2. 15. where speaking of Christ, as a Conqueror, he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made open show of them (that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with authority, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as one that triumphed over them. And so sure 'tis here, when his kindred, not believing in him, v. 5. first find fault with him for doing his miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more private place (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. chrysostom, accusing his timidity, and also suspecting the things that he had done, as not truly done, doubting whether they were true miracles or no) and thereupon advise him to go up to Jerusalem to the feast, and do them there; then add, as looking on the authority, which they thought he sought for among the people. (or wishing that he would look after it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), where none of the four former notions will be agreeable to it, and therefore must be rendered in the fifth, No man doth any thing in secret and desires to be in authority. Of this S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adding that phrase, signifies love of glory, either that they thought he desired to be followed and magnified among men, to be a great Rabbi among the people, or else that they desired it for him. Thus also (in the Accusative case with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it seems to signify, Heb. 10. 19 where the Christian is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, liberty, authority, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holies as the Priest had typically under the Law, so Eph. 3. 12. In whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, liberty, and access, or liberty to come freely (not confidence, for that is after expressed by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with confidence) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3. 13. when the Deacon ascends to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good, that is, higher, degree of Bishop, he is said to acquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great power in the faith▪ authority in the preaching of the Gospel, or in the Church of God, so Theophylact expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become more honourable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dignity or degree of Presbyter or Bishop.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Thou hast a devil] All sorts of diseases were in those days brought on men (sometimes) by the devil, and so generally they that are brought to Christ for cure are said to be possessed (see Note on Mat. 17. c.) but especially those who were more strangely affected, without any visible cause of it, were generally thought to suffer this from the devils getting power to possess them; and of this sort especially mad men (such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8. 28. appear to be by their raving temper there) who being not discernibly sick, or ill affected, did yet behave themselves, as if they were in some strong distemper, which is oft an effect of disease or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore were by them thought to be possessed by some evil spirit. So in Just. Mart. Apll. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are possessed are by all men called mad. So c. 10. 20. 'tis plainly said, He hath a devil and is mad, and Mat. 11. 18.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Therefore] 'Tis to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Gospels, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this is a particle of transition, otherwise unsignificant, serving only for passage, not to import any causality. And the same is here to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the beginning of this verse, which is only a form of proceeding in the present discourse, and might be rendered, To this purpose you may observe, that which follows being an account of the lawfulness of working cures on the Sabbath day, and not the concluding this from the former, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause, or therefore, literally would import. But 'tis possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here might be the conluding of the former verse and the reading thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye wonder, or are angry with me, for this; (so Theophylact reads it.) But this is a conjecture.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Dispersed among the Gentiles] The Jews were dispersed before this time in several places among the Gentiles, some in Europe, others in Asia: those in Europe had their chief assembly at Alexandria, and there the Septuagints translation of the Bible into Greek was in use, and thence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dispersion of the Hellenists. And of these there were many also in Jerusalem which used the Septuagints translation, being thus skilled in the Greek tongue, and these living not in Greece are yet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 1. Hellenists, because they used the Greek language, and the Septuagints translation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews (see Note on Acts 6. a.) The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis, and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues; Of these two dispersions see Rev. 12. 14.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. The feast] This feast was the feast of Tabernacles, and that is sometimes by the Hebrews called, without any more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the feast, as in Cod. Middoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry a vessel of water through them (that is, through the water gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to the Sacrifice of the feast, and Joma c. 2. §. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast there was in the hand of one a pot of water, (for so that rabinical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Athenaeus l. 2. signifies a sort of pots, so called, saith he, from the name of a King Seleucus:) now it was the custom in that feast of Tabernacles to offer up water unto God, to denote the blessing of rain, which they then prayed for, as of special use against the approaching seed time, as at the Passover they offered an Omer, to obtain from God his blessing on their harvest, and at Pentecost their first-fruits, to obtain from God his blessing on the fruits of the Trees; see Rab. Levi been Gersom on 2 Sam. 23. 16. These waters which they thus offered, they drew out of Siloah, and brought them into the Temple with the sound of the Trumpet, and offered them with singing of voices and instruments. And in relation to these customs of the Jews at that feast Christ here is said to have cried, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a loud voice, supplying the sound of the Trumpet, a voice of proclaiming (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but several variations of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) saying, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If any man thirst, etc. taking occasion from their custom of drawing water out of Siloah to excite the people to fetch and draw from him, as from a true fountain, all the gifts of the Spirit, which may tend to the fitting them for a divine heavenly plantation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. Out of his belly] It was ordinary at fountains or springs of water to build receptacles, or vessels of stone, or wells, and in the middle thereof (that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly here, and in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 7. 20.) to have pipes or cisterns, Prov. 5. 15. through which the water passes, and comes out by Cocks, etc. And thus shall it be with every believer, he shall be so filled with the Spirit of God as a spring of water, that it shall, out of his heart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one Mat. 12. 40. and both answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) break forth continually into his actions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 49. This people which knoweth not the law] Among the Jews there were 1. the Doctors of the Law, the wisemen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teachers of the law, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, writings and law, being all one, both equally the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the book of the Law (by which the Syriack render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, writings v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wholly writings 2 Tim. 3. 15.) the expounders of the Scripture, and 2 lie. studiosi legis, those that studied the law, disciples, or (as the Hebrews called them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scholars of the wisemen, and such an one they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion of wisemen, who is not yet a Rabbi or teacher, cannot be called Doctor noster excellens, our excellent Doctor, but the next degree to one, one of the sons of the Prophets, or as the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions, Ezech. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren, that is, such as are of the same society or fraternity with the excellentissimus doctor noster: and 3 lie. the people of the earth, the illiterate man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the many, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and these are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this rout, or multitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which knoweth not the law.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 52. Out of Galilee ariseth no Prophet] That Galilee was under a reproach among the Jews, appears c. 1. 46. And as there 'tis said, that no good could come out of Nazareth, so here that never any Prophet came out of Galilee. But upon search it seems to appear, that the Pharisees here were too large in their observation of reproach; for though it happened not often, yet of Jonah we find that he was of Gath Hepher, 2 King. 14. 25. that was a town of the Tribe of Zebulun, Josh. 19 13. and consequently in Galilee, Isa. 9 1. and this Jonah prophesied in the time of Joash (when he was oppressed by the Syrians) that by his son Jeroboam the kingdom should be delivered out of their hands, 2 King. 14. 25. 26. and was afterwards sent to Nineve, Jonah 1. 1.  
V. 53. And every—] This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery, are wholly omitted in many ancient copies. S. chrysostom leaves it out, so doth Nonnus and Theophylact, and the Syriack interpreter, and Euthymius saith that none of the ancients have taken notice of it in their expositions of the Gospel. Maldonate, who strives for it, to make good the Trent Canon, doth yet confess, that of all the Manuscript Greek copies none have it but only one with Leontius' Comment, and that in that also it is 
* Veru 〈◊〉 fixum.  dashed out with a pen, and omitted by the Commentator, that it is not in the most ancient copy of the Vatican, that none of the 23 authors in the Catena mention it. And in the end of the third book of Eusebius Eccl. Hist. we have these words speaking of Papias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath related another story of a woman accused to Christ of many sins, which the Gospel according to the Hebrews contains, implying it not to be in any of the four Gospels; Other later Greek copies there are which have this story in this place, and so the Arabic, and most of the Latin, so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed, but ('tis thought, not truly) to Athanasius. In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable, that this part of story was by word of mouth delivered by the Apostles to them that heard them, that Papias and others had it (as is testified by Euseb. l. 3. c. 39) from the Scholars and hearers of S. John, that though others of Papias' pretended traditions were not, yet this was approved and received by the Church (as sufficiently testified to have come from the Apostles, and as S. Jerom. affirms put in into that which was called the Gospel of the nazarenes) and so in later times after the Syriack, but before the Arabic and ancient Latin translations, put into this place of this Gospel, and accordingly read in the Church of God.    

CHAP. VIII.  
1. JEsus went unto the mount of Olives.  
2. And early in the morning he came again into the Temple, and all the people came unto him, and he sat down and taught them.  
3. And the Scribes, and Pharisees brought unto him a woman [taken in adultery: and when they had set her in the midst,]  
Paraphrase 3. deprehended in the act of adultery, and brought her forth as to judgement. And  
4. They say unto him, Master, this woman was taken in adultery in the very act.  
5. Now Moses in 
* our law, so many copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the law commanded that [note a such should be stoned:] but what sayest thou?  
Paraphrase 5. those that were thus taken should be subject to any the severest punishment, such as stoning was.  
6. This they said tempting him, that they might have to accuse him. [But Jesus stooped down, and with his finger wrote on the ground, 
† As some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making not show, (as the word is used Lu. 24. 28.) viz. to hear or understand him, so most copies now used have not this.  as though he heard them not.]  
Paraphrase 6. But Jesus gave them no answer, but as if he heeded not, or understood not their question, stooped down, etc.  
7. So when they continued ask, he lift up himself, and said unto them, He that is without sin among you, let him [first cast a stone at her.]  
Paraphrase 7. supply the place of the prosecutors, and be the first that casts stones at her, Deut 17. 7.  
8. And again he stooped down, and wrote on the ground.  
9 And they which heard it, [being convicted by their own conscience, went out one by one, beginning at the eldest even unto the last: and Jesus was left alone, and the woman standing in the midst.]  
Paraphrase 9 being every one of them convinced in conscience that he was guilty of some as great commission as this, went out one after another, none remaining but Jesus and the woman, she standing before him in the posture of an accused person before a Judge.  
10. When Jesus had lift up himself, and saw none but the woman, he said unto her, Where are those thine accusers? Hath no man [condemned thee?]  
Paraphrase 10. adjudged thee worthy of death?  
11. She said, No man, Lord. And Jesus said unto her, [Neither do I condemn thee: go, and sin no more.]  
Paraphrase 11. neither do I adjudge thee to death, but rather call thee to repentance and reformation.  
12. Then spoke Jesus again unto them, saying, I am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life.]  
Paraphrase 12. Then Jesus soon after the delivering those words, c. 7. 38. and in pursuance of the same matter, said to them all publicly, I am come to enlighten the hearts of all men, he that will leave his former course, and follow me, I will give him that illumination which shall bring him to piety and bliss.  
13. The Pharisees therefore said unto him, Thou bearest record of thyself, thy [record is not true.]  
Paraphrase 13. testimony is not to be heeded or credited, is no valid testimony, or to be received by us.  
14. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go, but ye cannot tell whence I come, and whither I go.]  
Paraphrase 14. Jesus answered, My testifying of myself doth not invalidate my testimony, my coming from heaven on an embassy to you, on another's, not mine own errand, (and that testified by the Spirit to John Baptist, and by John Baptist to you, if ye would believe, but however to myself undoubtedly known) gives a validity to my testimony, and joins God the Father himself in the testimony with me. And as the holy Ghost hath testified, that I am sent by God, so my ascension to heaven (which will sufficiently prove my mission) being known to me before hand, though not to you, and being discoverable by the event to you also, especially when so many eye-witnesses shall have testified it to you, it will follow that my testimony of myself, though a single one, will be authentic and valid, though perhaps, as the one is not already, so the other also will not be heeded by you.  
15. Ye judge after the flesh, I judge no man.]  
Paraphrase 15. Ye that know not my divine original, v. 14. judge of me only according to my humane extraction, and in proportion to that, pass sentence of me, I am unwilling to say or judge the worst of you, otherwise I could say worse of you.  
16. And yet if I judge, my judgement is true: for I am not alone, but I and the Father that sent me.]  
Paraphrase 16. And if I should do so, my judgement were valid according to law, because this is the judgement also and testimony of my father, who by his Spirit, and miracles, and the voice from heaven, requiring all to believe on me, must needs judge them as pertinacious unbelievers, who stand out against all this.  
17. It is also written in your law, that the testimony of two men is true.]  
Paraphrase 17. And it is known in all laws, particularly in that of yours, Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever.  
18. I 
* witness of myself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  am one that bear witness of myself, and the father that sent me beareth witness of me.]  
Paraphrase 18. And I and my father are those two, for as I now witness of myself (which is not against law or reason for me to do, for 'tis not mine own cause but concerns others, to whom I am sent, and not myself, but only as a witness and declarer) so my father also by voice from heaven, descent of his Spirit, miracles, prophecies, testifies my commission from him.  
19 Then said they unto him, Where is thy father? Jesus answered, Ye neither know me nor my father: if ye had known me, ye would have known my father also.]  
Paraphrase 19 They say therefore unto him, Is not Joseph your father, have you any other? Jesus replied, you will not receive any knowledge concerning me or my father. Your acknowledging of me is the only way to bring you to the knowledge of my father.  
20. These words spoke Jesus in the treasury, as he taught in the Temple: and no man laid hands on him,] for his hour was not yet come.  
Paraphrase 20. These things Jesus said in that part of the Temple, where the chest stood, into which the offerings were put, where he publicly taught the people, and that without any man offering to lay hands on him, God so disposing of it for a season.  
21. Then said Jesus again unto them, [I go my way, and ye shall seek me, and shall die in your sins: whither I go ye cannot come.]  
Paraphrase 21. I shall depart from hence, and then you shall seek me unprofitably, and by contemning (or as it is interpreted v. 24. not believing) me now, bring judgements upon yourselves, as they that take no warning by the preaching of the Prophet Ezech. 2. 9 And then 'twill be too late to wish for this time again, for I shall be gone far out of reach of your coming to me.  
22. Then said the Jews, Will he kill himself, because he saith, whither I go ye cannot come?]  
Paraphrase 22. The Jews not understanding to what his speech drove said one to another, what will he kill himself, etc.  
23. And he said unto them, [Ye are from beneath, I am from above: ye are of this world, I am not of this world.  
24. I said therefore unto you, that ye shall die in your sins: for if ye believe not that 
* I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I am he, ye shall die in your sins.]  
Paraphrase 23, 24. You and I are from very contrary distant originals, your affections, like yourselves, are of an earthly temper and original, and therefore can fancy such black interpretations of my speeches as if I would kill myself, when my meaning is that I shall ascend to heaven, whence I came, and if ye believe not that I am the Messias, ye shall lose the benefit that I came to bring you, and die without any remedy in your sins.  
25. Then said they unto him, Who art thou? And Jesus saith unto them, [Even 
† the very same which I tell you.  the same that I said unto you note b from the beginning.]  
Paraphrase 25. I have told you all this while, He that is sent from the Father, the Messias, and if you ask me never so often, I can tell you no otherwise.  
26. I have many things to say and to judge of you: but he that sent me is true, and I speak to the world those things that I have heard of him.]  
Paraphrase 26. I could by many evidences charge and aggravate your infidelity, but I will use no other but the testimony of my father, which is alone sufficient to convince you, and having my commission from him, I speak nothing but what that commission extends to.  
27. They understood not that he spoke to them of the Father.]  
Paraphrase 27. This speech of his they understood not, not yet conceiving that by him that sent him, he meant the Father.  
28. Then said Jesus unto them, [When 
* ye shall have lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye have lift up the son of man, shall ye know that I 
† am, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  am he, and that I do nothing of myself: but as my father hath taught me I speak these things.]  
Paraphrase 28. After the Romans crucifying of me, which I now foretell you, and that by your instance and urging them to it, there will be those evidences yielded you of my being truly, what now you will not believe me to be, (viz. my resurrection, ascension etc.) that you shall have no excuse to deny it, then shall ye be convinced (either to the working your repentance or your destruction) that I am the Messias, and came from God, and do nothing but according to my Commission from him.  
29. And he that sent me is with me, the Father hath not left me alone: for I do always those things 
* which he hath appointed  that note c please him.]  
Paraphrase 29. And as I had at my coming commission from him, so is he perpetually present with me in all I do, to advance and promote all the designs of my coming, that is, to prosper all I set about, for I do nothing but by his appointment and commission.  
30. As he spoke these words many believed on him.  
31. Then said Jesus to those Jews which believed on him, If ye [continue in my word, then are ye my disciples indeed.]  
Paraphrase 31. constantly practise my commands, you are truly and really my followers and disciples.  
32. And ye shall know the truth, and the truth shall make you free.]  
Paraphrase 32. And those truths which I shall reveal to you, shall bestow upon you a most valuable freedom.  
33. They answered him. We be Abraham's seed, and were never in bondage to any man, how sayest thou, Ye shall be made free?]  
Paraphrase 33. Then the other Jews there present (not the believers v. 31. but those that were more bloodily disposed v. 37.) replied saying, We are heirs to the promises made to Abraham, and never yet subdued to be slaves to any, and besides we are exercised in the study of the law, and of all such we have a proverb, that such a man is a servant to no man, what can the meaning of those words be, that the truth shall make us free.  
34. Jesus answered them, Verily, verily, I say unto you, whosever committeth sin, is the servant of sin.]  
Paraphrase 34. Jesus answered them, I assure you you are mistaken in that opinion of yourselves, in thinking yourselves to be freemen, your being born of Abraham's seed will not prove it, for living and going on in gross courses of sin, ye are to know, that there are no such slaves as they that live indulgent in sin.  
35. And the servant abideth not in the house forever: but the son abideth forever.  
36. If the son therefore shall make you free, ye shall be free indeed.]  
Paraphrase 35, 36. And being such, you are far from having any right to be continued in God's family, which belongs only to sons. In the common account of the world, a servant is so far from being a son, and so from having any right to the inheritance of the family, that he is at the mercy of the son when he comes to the father's estate, to cast him quite out of the family, and unless the son make him free, he cannot be free (nor consequently be so much as capable of being adopted) and this is the case of all such as you, of every indulgent sinner, Christ must loaf him from his spiritual bondage, that of his sin, or else he is not capable of any benefit of sonship, so much as by adoption.  
37. I know that ye are Abraham's seed, but ye seek to kill me, because my word hath no place in you.]  
Paraphrase 37. And as long as you are engaged in any such sinful course (as by your defigning my death it seems you are) 'tis not your being Abraham's children that will make you, or demonstrate you freemen.  
38. I speak that which I have seen with my father: and 
* ye therefore, or, accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye do that which ye have seen with your father.]  
Paraphrase 38. I do after the example of my father, and you of yours in proportion.  
39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would [do the works of Abraham.]  
Paraphrase 39 in his obedience and virtues be like him, as children resemble their natural parents in their nature and feature.  
40. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.]  
Paraphrase 40. But you are most contrary to that, Abraham was an hospitable person, and obeyed God in all his commands, would have been very far from designing the death of any the meanest Prophet, for no other crime, but that of bringing God's truth unto him, And yet this do ye.  
41. Ye do the deeds of your father. Then said they unto him, We be not born of fornication, we have one father, even God.]  
Paraphrase 41. Ye have another father not willingly owned by you, and him you are like in your actions, Hereupon they reply, none have dubious parents, but they that are unlawfully begotten, we are not such, we are none of those to whom the style of children of whoredoms is given, Hos. 2. 4. but owned and acknowledged by God as his only children.  
42. Jesus said unto them. If God were your father, ye would love me: for I proceeded forth, and came from God, neither came I of myself, but he sent me.]  
Paraphrase 42. Jesus answers, your hating of me is a certain argument that God is not your father, for I am sent immediately from him, I came from heaven, and what I do is by commission from God, not on mine own motion, or any business or errand of mine, or as false Prophets without mission.  
43. Why do ye not understand my speech? even because ye cannot hear my word.]  
Paraphrase 43. If God were your father, whose commands you received and obeyed as children, you would know my language, being indeed the very language of that father. But the reason is clear, The thing that makes you not believe in me, is not want of means of conviction, that my doctrine comes from God, but because my doctrine is not agreeable to your humour: You cannot abide to hear it, you have not affections capable of it.  
44. Ye are of your father the devil, and the lusts of your father 
* ye delight to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye will do: he was a murderer from the beginning, and 
† stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abode not in the truth, because there is no truth in him When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.]  
Paraphrase 44. The practices which the devil offers to you, or hath practised before you, you like much better, than those which I commend to you, He was from the first that we hear of him, malicious, and proud, and bloody, and soon apostatised from God and the right way, for he is an enemy of truth and goodness, and therefore for him to lie, and confirm you in infidelity, is natural, and proper to him.  
45. 
* But I because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And because I tell you the truth, ye believe me not.]  
Paraphrase 45. 'Tis neither the inevidence of my doctrine, nor the weakness of your understandings that keeps you from believing me, and embracing my doctrine, the only thing that makes you reject me is my speaking the truth, that heavenly pure perfect rule of practice, which, it seems, is not for your turn, is vehemently resisted by your passions and prejudices.  
46. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?]  
Paraphrase 46. I am sure you have no fault or imposture to lay to my charge, nothing to produce or prove against me, And the tree will be known by the fruits, and yet you will not believe truth, when I speak it.  
47. He that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God.]  
Paraphrase 47. If you had true piety in you, then certainly my doctrine, being from God, would be acceptable to you, and you would embrace it.  
48. Then answered the Jews and said unto him, Say we not well that thou art a note d Samaritan, and hast a devil?]  
Paraphrase 48. To this the Jews had no other reply, but to fall into reproachful language against him, call him Samaritan (a word of reproach) and madman. See c. 7. 20. b.  
49. Jesus answered, I have not a devil, but I honour my father, and ye do dishonour me.]  
Paraphrase 49. That I do no vicious extravagant thing, appears by my seeking no honour to myself, not coming in my own name, but referring all my embassy to the honour of God, and you do all that your malice can invent to defame me.  
50. And I seek not mine own glory: there is one that 
‖ seeketh it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seeketh, and judgeth.]  
Paraphrase 50. And this let me tell you, although I do not seek after my own glory, yet my father doth tenderly observe, whether I am honoured or dishonoured, and passes sentence on men severely for it; see Deut. 18. 19 otherwise, as 'tis no glory of mine I look after, so your reproaches would not touch me.  
51. Verily, verily, I say unto you, If 
* any one shall observe my word, he shall not see death forever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a man keep my saying, he shall never see death.]  
Paraphrase 51. As it is, I cannot be so unkind to you as thus to leave you in this contempt, so dangerous to you, whereas on the other side, your receiving of the message, which I bring you, were the way to bring you to eternal life, and rescue you from eternal torments.  
52. Then said the Jews unto him, Now we know that thou [hast a devil.] Abraham is dead, and the Prophets, and thou sayest, If a man keep my saying he shall never taste of death.  
Paraphrase 52. art mad, see c. 7. 20. b.  
53. Art thou greater than our father Abraham, which is dead? and the Prophets are dead: whom makest thou thyself?]  
Paraphrase 53. Abraham and the Prophets were not freed from dying, and what manner of power dost thou assume to thyself, to bestow privileges, which God never gave to them whom he so much favoured?  
54. Jesus answered, If I 
* glorify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honour myself, my honour is nothing: It is my father that honoureth me, of whom ye say, that he is your God.]  
Paraphrase 54. Jesus replied, I shall say nothing of myself, The power which I have, I have from him whom certainly you acknowledge to be greater than Abraham, own him as your God, he hath testified sufficiently of me, by voice from heaven, etc.  
55. Yet ye have not known him, but I know him: and if I should say, I know him not, I shall be a liar, like unto you: but I know him, and 
† observe her word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  keep his saying.]  
Paraphrase 55. This father of mine whom you call your God, you know very imperfectly, you know not what kind of worship and obedience it is that he requires, but place it in external legal performances, I come to tell you his will more perfectly, And to this end have my message from him, and so cannot but know it distinctly, and if in compliance with you, or to avoid your reproaches I should say otherwise, than what I have hitherto said, or confess that I came not from him, or knew him not, I should be like you, a down right liar, This I will not be guilty of, but do again profess, that I am sent with perfect knowledge of his will, and do exactly observe it.  
56. Your father Abraham 
* was exceeding glad that he might see my day, and he saw and rejoiced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejoiced to see my day▪ and he saw it, and was glad.]  
Paraphrase 56. And because you talk so much of Abraham, I shall now say of him, that he having received the promise of the Messias, Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it, to see my coming into the world, and a revelation of it was made unto him, and in it of the state of the Gospel, and he was heartily joyed at it.  
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?]  
Paraphrase 57 To this the Jews objected that he was not fifty years old, and therefore how could he say that Abraham lived since his birth, that Christ could see Abraham, or be seen by him?  
58. Jesus said unto them, Verily, verily, I say unto you, before Abraham 
* was born, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was, I am.]  
Paraphrase 58. Jesus answered that objection of theirs, You are much mistaken in reckoning my age, For 1. I have a being from all eternity, and so before Abraham was born, and therefore as young as you take me to be in respect of my age here, I may well have seen and known Abraham. But then 2. in respect of my present appearance here on earth, though that be but a little above thirty years' duration, yet long before Abraham's time, it was decreed by my Father, and in kindness to Abraham revealed to him, while he lived, in which respect 'tis true, that he knew me also.  
59 Then took they up stones to cast at him:] but Jesus hid himself, and went out of the Temple, going through the midst of them, and so passed by.  
Paraphrase 59 They therefore conceiving this speech of his to be blasphemous, after the manner of Zelots, were ready to stone him presently.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Such should be stoned] That all that are guilty of adultery should be stoned we find not in the Law of Moses, but that they should die the death, which phrase, say the Talmudists, generally signifies Strangling. This punishment of stoning belongs particularly to those that are taken in the fact, as here the woman was, v. 4. So saith 
* l de Joseph.  Philo of such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All men have counted them worthy of many deaths, and so of stoning, which was a high degree of severity; and so Solon in one of his laws, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any man take an adulterer in the fact, he may use him how he please; and in the Twelve Tables, Moechum in adulterio deprehensum impunè necato, he that takes him, may kill him lawfully and securely.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. From the beginning] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be Adverbially taken; so it is often in other authors: Hypocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia, cited by Budaeus. But for the sense or notation of the phrase here, Melancthon Ep. p. 511. seems to have made a good conjecture, that it signifies prorsus, a note of Affirmation, Even so, or altogether, absolutely. For so the Chaldee, when they would express any thing to be simply lawful or unlawful, they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit, and so it will signify no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino, etc. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of that honour, and piety, which is the end of making the statue or image of any, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A statue had not at all been made without that cause. And after speaking of chance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but somewhat that was utterly unexpected And again speaking of the duties of man, Without them, saith he, the life of man is nor a life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor indeed at all the 〈…〉 men any longer; and many the like in that one 〈◊〉 But the other interpretation also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first, may well enough be born, and hath the example of the Septuagint, Gen. 13. 4. and 43. 
c. 30.  18, and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having held out at the first, they yielded at the end. See Jo. Coch. in Excerpta Gemarae in Sanhedr. p. 280. And so the sum of Christ's speech is, that though they made doubts and disputes about him, what he was, yet he still made no scruple to stand to his affirmations of himself, he still affirms, that 'tis even as he tells them all this while, absolutely so, and no otherwise, he hath not spoken any thing too high of himself.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Please him] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court, or judge, or Prince (coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance, doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 15. 25.) so the Principum placita among the Romans, the Arrests of the Parliament of Paris, etc. among the French, and the Common pleas in England (that is, communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a phrase to express a court of judicature among us, the word pleas denoting Judgements in one court, as the King's bench a tribunal in another. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be God's laws, decrees, determinations, which he as the Judge or Prince of all, of his good pleasure, determines to be done, and because Commissions are issued out of courts, and are a kind of decree of those courts, that such a man should have such a power, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those. So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis not thought fit, or appointed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or determined, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. the thing was resolved on, and agreed on by all, The multitude there having to do in the choice of the men, as follows, and the Apostles consecrating and imposing hands on them, v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I suppose the meaning is, that the Jews had expressed their judgement, past their votes in it, that is, either the Sanhedrim of the Jews, or possibly the people of the Jews, for so since the power of capital punishments was taken from the Jews, and was now in the Romans hands, the proceeding was after the Roman fashion, which was, ut injussu populi nihil fiat, that nothing should be done without the command of the people. Thus 'twas before in the case of Christ, Mat. 27. 22. where Pilate asks the multitude. What shall we do with Jesus? and they all said, Let him be crucified, this was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, and v. 24. it seems the Judge could not resist this vote of theirs, and the whole matter is laid on this sentence of theirs, Pilate disclaiming, and washing his hands from having any thing to do in it; and so in that of James, the Jews, it seems, had given their votes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Herod seeing how forward they were in it, (for so Eusebius expresses it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they not only consented, but joyed in it) to gratify them farther, he proceeded to apprehend Peter also, and of him 'tis added (agreeably to what hath been now said) that Herod meant after the Passover to bring him forth to the people, that is, to ask their sentence, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or pleasure, concerning him, and accordingly, if they so voted, to put him to death; and therefore v. 11. when he recounteth his deliverance, he calls it not only a rescue from the hand of Herod, but from the people of the Jews, and their expectation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 48. Samaritan] This title of Samaritan here, is by way of reproach affixed on Christ, not that they thought him so, but because this was an odious name among the Jews; So as Idolaters, Leu. 25. 47. are called Aramaei, or Syrians, because the Syrians were anciently such, and thus all cruel men we call, Turks, and covetous, Jews, not that we think they are such naturally, but that they are like unto them. Or else, because Christ had conversed with the Samaritan wowan▪ which was against the Jewish rule, Joh. 4. 9 he is thought a desertor of the Jewish law, and so to be one of them.    

CHAP. IX.  
1. AND as Jesus passed by, he saw a man which was blind from his birth.  
2. And his disciples asked him saying, Master, who did sin, note a this man, or his parents, that he was born blind?]  
Paraphrase 2. And some of his followers asked him, saying, Sir, was it any sin of his own, when his soul was in another body, or was it some sin of his parents at the time of his conception, which caused this blindness in him?  
3. Jesus answered, [Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.]  
Paraphrase 3. Neither his own nor his parents sins were the cause of this blindness of his, but God's secret wisdom, who meant by this means to show forth in me his miraculous power among you.  
4. I must work the works of him that sent me, while it is day: the night cometh, when no man can work.  
5. As long as I am in the world, I am the light of the world.]  
Paraphrase 4, 5. And having received such power from him, I ought, while I am here, to exercise it, and show the world that I am sent to enlighten it, by this emblem of curing him that is born blind.  
6. When he had thus spoken, he spat on the ground, and made 
* dirt with the spittle, and spread the dirt upon the eyes of the blind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  clay with the spittle, and anointed the eyes of the blind man with the clay.  
7. And said unto him, Go wash in the pool [of Siloam (which is by interpretation, sent.)] He went his way therefore and washed and came seeing.  
Paraphrase 7. which by the name of it, may put you in mind of the Messias (who is styled, The sent) by whom the cure is wrought.  
8. The neighbours therefore, and they that [before had seen him, that he was blind, said, Is not this he that sat and begged?]  
Paraphrase 8. had oft seen him before, and so knew that he had been blind, now seeing this cure wrought, some of them asked if this were not that blind man which was wont to sit and beg at such a place?  
9 Some said, This is he: others said, He is like him: but he said, I am he.  
10. Therefore said they unto him, How were thine eyes opened?  
11. He answered and said, A man that is called Jesus, made clay and [anointed] my eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.  
Paraphrase 11. besmeared  
12. Then said they unto him, Where is he? He said, I know not.  
13. They brought to the Pharisees him that aforetime was blind.  
14. And it was the sabbath day when Jesus had made [the clay,] and opened his eyes.  
Paraphrase 14. that mixture of earth and spittle,  
15. Then again the Pharisees also asked him how he had received his sight: He said unto them, He put clay upon mine eyes, and I washed, and do see.  
16. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day: Others said, [How can a man that is a sinner do such miracles?] and there was a division among them.  
Paraphrase 16. Certainly such miracles cannot be wrought but by the finger of God, and so cannot be the work of an impostor, a man of sin, a great sinner.  
17. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?] He said, He is a prophet.  
Paraphrase 17. What opinion of him hath this work of power and mercy to thee wrought in thee?  
18. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.  
Paraphrase 18. The consequent of this dispute was, that the Jews at length would not believe the plain matter of fact, that the man that now saw had ever been blind, till the testimony of the parents made that clear.  
19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?]  
Paraphrase 19 And asked them these three questions, 1. whether this were their son? 2. whether they will affirm upon their knowledge that he was born blind? 3. whether they know how this cure was wrought, or by whom?  
20. His parents answered and said, [We know that this is our son, and that he was born blind:]  
Paraphrase 20. For two of the questions we answer distinctly, We know, etc.  
21. But by what means he now seeth we know not, or who hath opened his eyes we know not; He is of age, ask him, be 
† will tell you concerning himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall speak for himself.]  
Paraphrase 21. He is of age and understanding to answer that third question, and certainly is the fittest to give you an account for that master which himself is so nearly concerned in.  
22. There words spoke his parents because they seared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ [he should be note b put out of the synagogue.]  
Paraphrase 22. he should be ignominiously used, and put out of the court.  
23. Therefore said his parents, He is of age, ask him.]  
Paraphrase 23. To avoid which danger it was that his parents waved the answering of this question, and put it off to their son, For this was a thing of such a nature, that the affirming Jesus to have done it, was in effect the affirming him to be the Messias.  
24. Then again called they the man that 
* had been blind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was blind, and said unto him, Give God the praise, we know that this man is a sinner.]  
Paraphrase 24. Then a second time they sent for, and examined the man that had this miraculous cure wrought on him, attempting to draw him from that opinion of Christ which he seemed to have, by bidding him ascribe the praise of his cure wholly to God, and not to look on Christ with any veneration, telling him that if he did it on the day, and in the manner forementioned, it was thereby evident, that he was one that broke the sabbath, and so not from God, but an impostor, (see v. 16. and 2 Thess. 2. 3.) who consequently had no such virtue, or piety, as could contribute anything to this matter.  
25. He answered and said. Whether he be [a sinner] or no, I know not: one thing I know, that whereas I was blind, now I see.  
Paraphrase 25. an impostor.  
26. Then said they to him again, What did he to thee? how opened he thine eyes?  
27. He answered them, [I have told you already, and ye 
* some copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, saith Rob. Stepha●●●,  did not hear:] wherefore would you hear it again? will ye also be his disciples?  
Paraphrase 27. I have told you, and you did not heed it; or else, I have told you plainly and distinctly enough already,  
28. Then reviled they him, saying, Thou art his disciple, but we are Moses disciples.  
29. We know that God spoke unto Moses: as for this fellow, we know not [from whence he is.]  
Paraphrase 29. of any commission from God which he hath, nor can give any account of him.  
30. The man answered and said unto them, [Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.]  
Paraphrase 30. 'tis strange that one should do such miracles as these, and you learned men not know whether he be sent from God or no.  
31. Now we know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth.]  
Paraphrase 31. It being resolved on among all men, that an impostor or false teacher is not enabled by God to work such miracles as these (or if he were, God must be thought to assist him in his impostures) but only pious and faithful servants of God, that came to do his will, not their own.  
32. Since the world began was it not heard that any man opened] the eyes of one that was born blind.  
Paraphrase 32. 'tis above all humane power to open  
33. If this man were not of God, he could do nothing.]  
Paraphrase 33. If he were not sent and impowered by God, he could never do such things as these.  
34. They answered and said unto him, [Thou waste altogether born in sins, and dost thou teach us? And they cast him out.]  
Paraphrase 34. Thy being born blind is a mark & character of some extraordinary ill in thee, which makes thee very unfit to teach Doctors and Rabbis, in matters of this moment. And they cast him out of the court (see note b.) with disgrace.  
35. Jesus heard that they had cast him out, and when he had found him, he said unto him, Dost thou believe on the son of God?  
36. He answered and said, Who is he, Lord, that I might believe on him?  
37. And Jesus said unto him, Thou hast seen him, and it is he that talketh with thee.  
38. And he said, Lord, I believe. And he [worshipped him.]  
Paraphrase 38. bowed down, and made a most lowly obeisance to him as to the Messias.  
39 And Jesus said, [For judgement I am come into this world; that they which see not, might see; and that they which see, might be made blind.]  
Paraphrase 39 This will be the effect of my coming into the world, not only that those that are blind shall receive sight, but also that the most seeing learned men, Pharisees, etc. will not see the things before their eyes.  
40. And some of the Pharisees which were with him heard these words, and said unto him, [Are we blind also?]  
Paraphrase 40. Are we the men that he means by the latter part of his speech? Are we then become blind in his opinion?  
41. Jesus said unto them, If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth.]  
Paraphrase 41. Jesus said unto them, It were well for you, if it could be truly pronounced of you, that you are blind, If your sin were of impotence or unability to see, it would be more pardenable, but now by your acknowledging yourselves not to be blind, and so that all that you do you do knowingly and deliberately, your sins receive a very great aggravation.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. This man or his parents] The Jew that asked this question, seems to have been of the Pythagoreans opinion (or, as they call it, de Sapientibus Mechar) who believed the transmigration of souls from body to body, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the removal from vessel to vessel, and so supposes by his question that the soul of this man, having formerly offended, is now thus punished by being put into a blind body. That this was the conceit of those ancient Philosophers, that according to the degrees of proficiency either in virtue or sin, souls were put into more honourable or less honourable bodies; upon demerit removed from the body of a male to a female, then from a perfect to an imperfect man, and after upon demerit again into a beast, may be seen in Alcinous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the rest of the Pythagorean writers, which with other the like opinions certainly enough were infused before this time into some of the Jews, and so these disciples here might have imbibed this, and not so early or speedily have laid it aside, but might think it possible, and so ask a question about it. The other part of the question concerning the parent's sin, seems to refer to some particular sin in the act of generation, which might have some influence on the child begotten, and make it imperfect in this or some other kind. This is by learned Jews affirmed of that conjugal sin, which is forbidden by the Law, Leu. 20. 18. and Ezech. 18. 6. which, they say, may reasonably hinder, on the woman's part, a just or complete conception. Of Christ's answer to this question, which followeth, see Masius on Jos. 1. 6. p. 115.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Put out of the synagogue] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagogues of the Jews signify all manner of assemblies hath been said, Mat. 6. d. Agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing or turning out of the Synagogues, is the separating any offender from such assemblies, setting a mark of reproach upon him, that he might not be familiarly conversed with by any, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 22. the Nidui so known among the Jews. This was always done with circumstances of contumely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, contumelious usage, Lu. 6. 22. And so v. 35. of this chapter their casting the man out of the synagogue, signifies that ceremony of reproach, the officers of the court taking him that was condemned and thrusting him out of the assembly. What thus belonged to excluding him out of the assembly, though it belonged to civil commerce, yet certainly excluded him out of the sacred assembly also, For the lowest degree of Excommunication among the Jews, being to the separating for the space of four paces, this must needs belong to all kind of assemblies sacred as well as civil. And therefore S. chrysostom here affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they cast him out of the Temple, Hom. 59 and Nonnus, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the disciples in Christ's name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall drive you out of God's house. Where only it must be observed, that this separation being only for four paces, that is, from familiar commerce, or cum discrimine, to set a mark upon them, the Excommunication did not always reach to total exclusion out of the Temple, but confined them to a particular part and entrance into the Temple, called the gate of mourners, and excommunicate persons, as others were admitted to that of bridegrooms, as 'twas called. This word is, beside this place, used twice more in this Gospel: c. 16. 2. it clearly signifies what here it doth, excluding them from familiar conversation of men, and those liberties which all others enjoyed, But in the third place, c. 12. 42. it doth by accident come to signify somewhat more, losing the dignity of being one of the Sanhedrim; for being there spoken of the rulers or members of the Sanhedrim, the interdicting them the assemblies, casting them out, must by consequence deprive them of that dignity or office, as in the Christian Church the excommunicating of a Priest must necessarily be the degrading or suspending him from his priesthood. This punishment among the Jews (referred to Revel. 22. 15.) being the making of any man infamous (shaming, in order to reforming him) is by Christ accommodated to Christian, Ecclesiastical uses, by removing men from the Sacrament and prayers of the Church, to work the like reformation on them, when admonitions will nor work upon them.    

CHAP. X.  
1. VErily, verily, I say unto you, [He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief, and a robber.]  
Paraphrase 1. He that comes and pretends to be the Messias and comes not as he ought to do, with miracles and doctrine, such as may testify him to be sent by God, he is to be looked on as an impostor, that means to seduce and ruin those that follow him.  
2. But he that entereth in by the door, is the shepherd of the sheep.]  
Paraphrase 2. But he that thus approves himself to be employed and sent by the owner, or Master of the sheep, he comes on purpose to feed and preserve his sheep a and is to have power over them.  
3. To him the Porter openeth, and the sheep hear his voice, and he calleth note a his own sheep by name, and leadeth them out.]  
Paraphrase 3. To him all they who are to guard the door, and keep out thiefs, are by the Master of the sheep commanded to give admission, and to that purpose have a token to discern him by, The Messias is so described in the prophets, and the doctrine truly divine so far revealed there, that by accordance with that all the true watchmen of the Church acknowledge him, and all truly pious men obey and follow him, and he on the other side looks on these as the peculiar flock that he is to take charge of, and hath a particular care of every such pious man, and as the shepherd careth for his sheep, makes all necessary provision for them.  
4. And when he 
* brings out  putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice.]  
Paraphrase 4. And when he thus brings forth his sheep (see note on Mat. 9 i) to the water or pasture, it is not his manner to drive, but only go before: and call or lead them▪ tell them what they are to do, and show them the way by his example, and all truly pious men qualified to be disciples of his (see note on ch. 6. d.) they will certainly follow him, distinguishing his voice, his doctrine from all others, from all impostors.  
5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.]  
Paraphrase 5. An impostor or false Christ that reacheth doctrines contrary to piety, they will not follow, but fly from him as from a wolf, having such certain tokens, by which to know the true doctrine of God, the true shepherd's voice, that they can tell how to avoid all others that come to seduce them, by this very mark, because 'tis a strange voice, quite contrary to that piety and probity which they have been taught by God.  
6. This parable spoke Jesus unto them, but they understood not what things they were, which he spoke unto them.  
7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.]  
Paraphrase 6, 7. Thus much Christ spoke thus parabolically and obscurely to them, And because they understood not his meaning in it, he added farther, As the Father's mission and commission v. 1. is the door by which the shepherd himself is to enter, (and whosoever doth not so, being not sent by God, betrays himself to be an impostor) and as his making known the will of God, not preaching any doctrine contrary to piety, but all to the advancing of it, is a certain evidence of his being sent by God, so in another respect, I am the door, that is, the only way for the sheep, the true servants of God, to enter by, into that fold, the Church, where all are to live regularly, and not to go out, or depart from him.  
8. 
* All as many as have come, for many copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before me.  All that ever came before me are thiefs and robbers: but the sheep did not hear them.]  
Paraphrase 8. All others that have come of late pretending to be vindicators of the Jews from the Roman yoke, (such as Theudas, Judas Gaulonites etc.) have been impostors, which no pious person would heed, as neither coming with commission from God, nor bringing Divine doctrine with them, but doctrines of rebellion and bloodiness, and the like.  
9 I am the door: by me if any man enter in, he shall be 
† made safe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saved, and shall go in and out and find pasture.]  
Paraphrase 9 I am the door, that all pious men must pass thorough, and whosoever doth so, he shall be (as in a fenced enclosure) in a safe, a rich, a plentiful condition, and wheresoever he turns, shall find pasture.  
10. The thief cometh not, but for to steal, and to kill, and to destroy, I am come that they might have life, 
* and have abundance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that they might have it more abundantly.]  
Paraphrase 10. Thus contrary am I to those that come without commission, ver. 1. All those impostors come to get advantage to themselves, to deceive and ruin you. But my only end of coming is to help my sheep to life in stead of butchering them, to help them to plenty, to provide abundantly for them, not to gain any thing to myself.  
11. I am the good shepherd: the good shepherd 
† lays down his own life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  giveth his life for the sheep.]  
Paraphrase 11. Nay so far am I from the thief that comes to kill the flock, that like the good shepherd (which keeps his own sheep, is not hired to keep another's, see note a.) who ventures when there is occasion (pawns, engages) his life for his sheep, rather than they shall come to hurt, grapples with wild beasts that come to destroy his flock, so do I.  
12. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and flieth: and the wolf catcheth them, and scattereth the sheep.  
13. The hireling flieth, because he is an hireling, and careth not for the sheep.]  
Paraphrase 12, 13. This is far from the manner of impostors, nay it is peculiar to the good shepherd, whose flock is (not entrusted by another to his keeping, and he paid for that service, but) his own goods, and himself makes it his calling to look to them. He that keeps another man's sheep and is paid for his labour, will never venture his life to preserve them, prefers his life before the advantage of his service, and thereupon when ever a wolf comes, that will endanger his life if he defends his sheep, he runs away, and to save his life destitutes them, and this upon this very score, because he is not the owner, but only a servant hired to keep the fold. Whereas he whose own they are, will hazard his life, rather than leave his flock (his whole estate, as 'twas oft among the Jews) to be torn, and worried by the devourer.  
14. I am the good shepherd, and 
* I know mine own, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  know my sheep, and am known of mine.  
15. As the Father knoweth me, 
† and I know the father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even so know I the Father: and I lay down my life for the sheep.]  
Paraphrase 14, 15. Just such a shepherd am I, who, as I resemble the shepherd in other things, knowing my sheep particularly, and being known by them (see v. 3.) (in the same manner, as my Father knoweth me, and I him, my Father owning, and giving me perfect knowledge of his will, and I obeying and following my Father in all things,) So also I venture my life for my sheep, and will most willingly suffer death, in regard to the benefits that will come to my sheep, my disciples (all that receive and obey my voice) by that means.  
16. And other sheep I have, which are not of this fold, them also I must 
* lead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bring, and they shall hear my voice, and there shall be one fold, and one shepherd.]  
Paraphrase 16. But for you Jews, let me tell you, my flock is not all within this pale of Judea, I have others that will believe and obey me, receive the faith, beside and beyond the Jewish nation, and the care and rule of those I must undertake, and they will follow my call more obediently than the Jews, own and obey me, and all believers both of Jews and Gentiles shall unite very sociably together, and become one fold, under me the one shepherd of them all, who lay down my life for them also, as well as for the Jews.  
17. Therefore doth my Father love me, because I lay down my life, that I might take it again.]  
Paraphrase 17. This careful discharge of the office entrusted and committed to me by my Father, is that to which it is but proportionable, that my Father should love and value, and reward me, And therefore it is that as I venture my life for my flock, so when I shall have lost my life, by the care and power of my Father, I shall be able to rise again, and the lower I suffer here, the higher shall I be exalted, Phil. 2. 9  
18. No man taketh it away from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again, This commandment have I received of my Father.]  
Paraphrase 18. 'Tis not in the power of man to take my life away from me, if I did not thus voluntarily of my own accord lay it down; I can give myself up to be crucified, and then can rise to life again. And thus to do my Father hath appointed me, This is a prime part of my commission.  
19 There was a division therefore again among the Jews, because of these sayings.  
20. And many of them said, [He hath a devil and is mad, why hear ye him?]  
Paraphrase 20. He is mad (see note on ch. 7. b.) why do you give any heed to what he saith?  
21. Others said, [These are not the words of him that hath a devil. Can a devil open the eyes of the blind?]  
Paraphrase 21. These are neither the words nor actions of a mad man. Can the devil himself, or consequently his being mad, or possessed with the devil, help him to do the things that he doth? to cure one that was born blind?  
22. And it was at Jerusalem the feast of Dedication, and it was winter.]  
Paraphrase 22. And it was the time of the feast of Dedication, a feast ordained by the Jews 1 Mac. 4. 59 & 2 Mac. 10. 8. in commemoration of the new consecrating of the Altar, after it was profaned by Antiochus, which upon that institution was observed by them at this time, on November 14. and approved here by the presence of Christ, though it were not prescribed by God in the Law.  
23. And Jesus walked in the Temple in Solomon's porch.]  
Paraphrase 23. And according to the custom of that season he walked now in Solomon's porch under covert, as in the summer they used to walk in the open air in the courts without any roof over them.  
24. Then came the Jews round about him, and said unto him, How long dost thou 
* hold o●● soul in suspense? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  make us to doubt? If thou be the Christ, tell us plainly.]  
Paraphrase 24. By this means the people being all in a narrower compass or lesser room, they came about him close, and said unto him, How long dost thou by obscure expressions continue our doubts whether thou art the Messias or no? If thou art, tell us perspicuously; see note on ch. 7. a.  
25. Jesus answered and said, I told you, and ye believed not: The works that I do in my Father's name, they bear witness of me.]  
Paraphrase 25. Jesus said, I have told you in words significant enough, if ye would believe, and the miracles that I have done (in my Father's name, whom I affirm to have sent me) through his power, and by authority from him, have born testimony that I am sent by him, and therefore that whatever I affirm of myself, is true.  
26. But ye believe not, 
† for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because ye are not of my sheep, as I said unto you.  
27. My sheep hear my voice, and I know them, and they follow me.]  
Paraphrase 26, 27. But all this works no belief in you, which is an evidence, and demonstration from the effect, that you are not those sheep that hear the good shepherd's voice. v. 3, 4. (see note on ch. 6. d.) and are known by him, v. 14. (see note a.)  
28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand.]  
Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such, that while they keep close to me, no devourer shall ever be able to annoy them, or pluck them from me.  
29. My Father who gave them me, is greater than all: and no man is able to pluck them out of my Father's hand:]  
Paraphrase 29. Certainly my Father is stronger than any that can oppose himself against them, and his special work it is, that all the true sheep of his fold, all truly pious persons, should come to me, and that infinite power of his is engaged for it, that none such shall by any violence be taken from him, deprived of that life, which here I promise to give them.  
30. I and my Father are one.]  
Paraphrase 30. And seeing my Father and I are one, it follows that I shall defend them also, and that none shall be able to pluck them out of my hand, ver. 28.  
31. Then the Jews took up stones again to stone him.]  
Paraphrase 31. Upon this again the Jews attempted to stone him.  
32. Jesus answered them, Many good works have I showed you from my Father, for which of those works do you stone me?]  
Paraphrase 32. And Jesus said, Many miracles of mercy to you, miraculous cures etc. have I wrought, as testimonies of my mission from my Father, and never a destructive one, none that you have been the worse for, For which of these my saving miracles do you destroy me?  
33. The Jews answered him, saying, For a good work we stone thee not, but for blasphemy, and because that thou being a man, makest thyself God.]  
Paraphrase 33. The Jews said, 'Tis not for any of thy miracles, (which are not denied to be all such, and acts of mercy in thee) for which we think thee worthy of death, but because thou hast spoken blasphemy, that is, because thou, who art but a man, makest thyself God by that speech of thine, ver. 30. (see Rom. 16. 25.) where though thou called'st God thy Father, yet thou affirmedst that he and thou were one.  
34. Jesus answered them, Is it not written in your law, I said, ye are Gods?]  
Paraphrase 34. Jesus answered, These words in the Psalmist you cannot but remember, Psal. 82. 6. I have said, ye are Gods, and that book is canonical scripture with you,  
35. If he called them Gods, unto note b whom the word of God 
* was, or was spoken.  came, and the scripture cannot be broken,]  
Paraphrase 35. If therefore they who are there spoken of by God, that is, rulers or judges ordinarily so called, who received their Commission from men, not from God immediately, (only persons to whom the execution of God's law was entrusted among men) be by God himself called Gods, and whatsoever is said in the books of Scripture is true,  
36. Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the son of God?]  
Paraphrase 36. Is it reasonable for you to affirm of him, whom God immediately, and in an extraordinary manner hath first consecrated, then sent into the world, then by the descent of the Spirit and voice from heaven testified his mission to so eminent (and with so peculiar) an office, that of the Messiah of the world, that he is guilty of blasphemy, for affirming himself to be the son of God?  
37. If I do not the works of my Father believe me not.]  
Paraphrase 37. If I performed not those works among you, which might testify me to come from God, you might with some reason doubt of me.  
38. But if I do, though ye believe not me, believe the works: that ye may know and believe that the Father is in me, and I in him.]  
Paraphrase 38. But if I do, then, though you believe nothing that I say, yet your faith is due to those works of God my Father, wrought by me, by which 'tis evident that the Father acts in me, and I in him, wholly by his power, and so that he and I are one, which was the speech you charged as blasphemous in me.  
39 Therefore they sought again to take him, but he escaped out of their hands.]  
Paraphrase 39 On this speech again they attempt to lay hands on him, not now to stone him presently, by the law of Zelots, as a blasphemer, as v. 31. but to bring him before the Sanhedrim; and charge some other crime against him. But he went out, and escaped their violence at that time also;  
40. And went away again beyond Jordan, into the place where John 
† was, when he first Baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at first baptised, and there he abode.  
41. And many resorted unto him, and said, John did no miracle: but all things that John spoke of this man were true.  
42. And many believed on him there.]  
Paraphrase 42. And in that place, being the place where John had baptised and testified of Christ, they that had heard John, comparing what they remembered from him, with what they had by experience seen in Christ, by this means were inclined, many of them, to believe in him.  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. His own sheep] What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep here signify in this Parable, hath been largely set down, (Note on c. 6. d.) viz. the obedient servants of God considered before and without the revelation of Christ unto them, who being so qualified are most ready to embrace the precepts of the Christian perfection, when they are offered to them; These also is Christ ready to receive, or any that having been engaged in sin come with penitence, and resolution of mind to be such; And consequently, when these come to Christ, they are styled here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and looked on by him, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, either peculiar sheep, those that by God's praevenient graces are thus fitted, beyond all others, to come to Christ, or else, as the 12th verse imports, (where the shepherd is set opposite to the hireling, whose own the sheep are not) his own sheep, those to whom Christ hath a peculiar title beyond all others, who are therefore said to be given by God to Christ as his possession; see Note on ch. 6. d. Now of these thus owned, or acknowledged by Christ, it is here said, that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, call them by name. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That refers to the custom of shepherds, that are so conversant among their sheep, that they know them severally, (see v. 14. and 27. I know them) and have a several name for every of them, by which they distinguish and call them, and each of them knows, and answers by obediential coming, or following, to that call. So v. 3. they hear his voice and know it, v. 4. and he is known of them, v. 14. Thus among us, huntsmen do with their hounds, and ploughmen with their cattle; And it seems in Jewry, where the feeding of cattle was the great trade, and where other customs obtained, than those that are among us, the Shepherd did thus with his sheep. For want of their art, and usage of going before, and leading, and calling their sheep after them, which is known in the Scripture to have been among them, Psal. 23. 2, 3. and Ps. 80. 1. and Ps. 77. 20. our shepherds now go after, and drive the sheep. But the change and diversity of customs in divers countries is very ordinary. And here it is evident that this custom of the Jews is referred to, by v. 4. where answerable to the shepherds calling, and leading, and going before, is the sheep following, and knowing his voice, whereas v. 5. A stranger they will not follow; for they know not the voice of strangers. By which it is clear, that his calling his own sheep by name, and leading them, is the shepherds particular care, and providence for his sheep, and, in the moral, denotes Christ's peculiar owning these honest, obedient, humble creatures, that come to him not in the clothing, but real qualities of the sheep, and making provision for them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Unto whom the word of God came] The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament, Gods sending a man, designing him, appointing him to any office, and so 'tis constantly used in the writings of the Prophets, who begin their prophecies solemnly in this form; The word of the Lord came unto me, saying, which is but their showing or vouching their Commission, and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, preaching of the word, (not their hearing, but their being heard, as in Plato in Phaedro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I desire to temper the brackish hearing with sweet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or potable speech, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word, or speech, which is heard,) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the word of God, the meaning of it is, that no man must preach, except he be sent, v. 15. where the word of God signifies not the word which they preach, but the Commission from which they are authorized to preach to others. And so for the office of Judge, etc. it is as proper, the word of the Lord signifying a Commission from God mediately, or immediately for any such; which when it comes to any man for the execution of power over others, it is the enstating of him in that office of power, and the same will be said of the Sacerdotal also. But the truth is, the phrase here is not, Those to whom the word of the Lord came, upon which supposition this interpretation is built, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom the word of God was, or was spoken, and that may thus be interpreted, David, Psal. 82. 1. hath these words, God standeth in the congregation of the mighty, he judgeth among the Gods, How long will ye judge unjustly? etc. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist, in the person of God, and again v. 6. I have said, ye are Gods, and ye are all children of the most high; Christ referring here to this, saith, Is it not written in your law, I have said, ye are Gods? from whence he concludeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If he called them Gods, to whom the word of God was, that is, to whom, or of, or concerning whom God spoke in that place of the Law, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, in the book of Psalms, (comprehended sometimes under the word Law (see ch. 12. 34.) as the whole Old Testament is called the Law and the Prophets, though elsewhere there is a third mention of the division of those books, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the book of Psalms contained under that branch) if he called those Gods, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and sons of God, who were but ordinary Judges of those times, chosen by men, and by imposition of hands of the Sanhedrim advanced to that office, after the common manner of all (nothing peculiar, or extraordinary, or of immediate mission from heaven in all this) than how much more may he, whom God the Father hath sent, with his immediate commission into the world (the Spirit descending on him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is called the sanctifying of him, and the voice from heaven, This is my beloved son, etc. being the very words of his commission) say without blasphemy, that he is the son of God? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 36. And this seems the most obvious clear meaning of the place.    

CHAP. XI.  
1. NOw a certain man was sick, named Lazarus of Bethany, the town of Mary and her sister Martha.  
2. (It was that Mary [which anointed the Lord with ointment,] and wiped his feet with her hair, whose brother Lazarus was sick,  
Paraphrase 2. which (as is chap. 12. 3. set down) anointed Christ &c. (see Note on Luke 7. b.  
3. Therefore his sisters] sent unto him, saying, Lord, behold he whom thou lovest is sick.  
Paraphrase 3. These two women being disciples of Christ, known to him, and knowing his kindness to Lazarus.  
4. When Jesus heard that, he said, This sickness [is not unto death, but for the glory of God, that the son of God might be glorified thereby.]  
Paraphrase 4. of his is designed as a means to glorify God, and for an opportunity for me to show my power of doing miracles in restoring him to life. See ch. 9 3.  
5. Now Jesus loved Martha, and her sister, and Lazarus.  
6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.  
7. 
* At length after this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then after that saith he to his disciples, Let us go into Judea again.  
8. His disciples say unto him, Master, the Jews 
† but now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of late sought to stone thee, and goest thou thither again?  
9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.  
10. But if a man walk in the night, he stumbleth, because there is no light in him.]  
Paraphrase 9, 10. As he that goes in the day, having the light of the sun to shine to him, is in no danger of stumbling, but only in the night, when that light is gone: So as long as my time of exercising my function here lasteth, there is that providence about me, which will secure me from all danger, and till that time be past, and so that providence withdrawn, I shall be safe, As long as I am about my business, on which I was sent, I shall fear nothing, no not though I go to Judea, where I have by frequent experience found that they seek to kill me.  
11. These things said he; and after that he saith unto them, Our friend Lazarus sleepeth, but [I go] that I may awake him out of sleep.  
Paraphrase 11. I will go  
12. Then said his disciples, Lord, [if he sleep 
* he will escape, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he shall do well.]  
Paraphrase 12. his sleeping is a very good, and known sign that he will recover.  
13. Howbeit Jesus spoke of his death, but they thought that he had spoken of [taking rest in sleep.]  
Paraphrase 13. sleeping in the ordinary acception of the word.  
14. Then said Jesus unto them [plainly,] Lazarus is dead.  
Paraphrase 14. in words without all obscurity. Note on chap. 7. a.  
15. And I am 
† glad for you, (that you may believe) that I was not there, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glad for your sakes that I was not there [to the intent ye may believe,] nevertheless let us go to him.  
Paraphrase 15. that you may have the benefit of the miracle to confirm your faith.  
16. Then said Thomas, which is called Didymus, unto his fellow disciples, [Let us also go, that we may die with him.]  
Paraphrase 16. Either, Let us go along with our Master and run any hazard that he runneth, Or, if we go, we may very probably be stoned, and die as well as Lazarus, referring to the danger mentioned by them, v. 8. (the latter is the more probable interpretation.)  
17. Then when Jesus came, he found that he had lain in the grave four days already.  
18. (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.)  
19 And many of the Jews came 
* to those that were about Martha and Mary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to Martha and Mary, to comfort them concerning their brother.]  
Paraphrase 19 And Martha and Mary being in great sadness, and so keeping themselves up in a close retirement, many of the Jews came to the house to those that were near them, to get access, to bewail the loss, and to rescue them from this great sadness.  
20. Then Martha assoon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.  
21. Then said Martha unto Jesus, Lord, if thou hadst been here my brother had not died.  
22. But I know that even now whatsoever thou wilt ask of God, God will [give it thee.]  
Paraphrase 22. enable thee to do it.  
23. Jesus saith unto her, [Thy brother shall rise again.]  
Paraphrase 23. I will raise thy brother again to life, see ver. 40.  
24. Martha said unto him, I know that he shall rise again in the resurrection of the last day.  
25. Jesus said unto her, [I am the resurrection and the life: he that believeth in me, though 
† he have died, or, ●e dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he were dead, yet shall he live.]  
Paraphrase 25. I am able to raise the dead to life again, whensoever I please, whether now, or hereafter, One that is a believer, and faithful disciple of mine, such as thy brother Lazarus was, I can, though he be dead and buried, raise him presently to life again.  
26. And whosoever liveth and believeth in me, 
* shall not die for ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall never die: Believest thou this?]  
Paraphrase 26. And he that is now alive, and so not capable of such a present miracle, shall, if he receiveth and obeyeth my doctrine, though he dies after the manner of other men, rise again unto life immortal, The latter of these thou sayest thou believest, v. 24. But dost thou believe the former also?  
27. She saith unto him, Yea, Lord: I believe that thou art the [Christ, the son of God which 
† cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should come into the world.]  
Paraphrase 27. Messias known by the title of [He that cometh] (see Matt. 11. a.) the son of God, who consequently hast power of life and death, and so canst raise him how and when thou pleasest.  
28. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.  
29. Assoon as she heard that, she arose quickly, and came unto him.  
30. Now Jesus was not yet come into the town, but [was] in that place where Martha met him.  
Paraphrase 30. continued  
31. The Jews then which were with her in the house and comforted her, when they saw Mary, that she rose up hastily, and went out, followed her, 
* or, thinking, supposing, for the Syriack and some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saying, she goeth unto the 
† tomb, or, monument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grave to weep there.  
32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.  
33. When Jesus therefore saw her 
* wailing, and the Jews that were assembled to her, wailing, he groaned in spirit, and troubled himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  weeping, and the Jews also which came with her, he [groaned in the spirit, and note a was troubled.]  
Paraphrase 33. was very passionately affected with it, and appeared to be in a great perturbation of mind, which soon broke out into tears, ver. 35.  
34. And said, Where have ye laid him? They say unto him, Lord, come and see.  
35. Jesus wept.  
Paraphrase 35. And although he had resolved to raise him from the dead, v. 23. and though at other times when he meant to do so, he had suppressed the mourners tears, Luke 8. 52. and Luke 7. 13. yet now he indulgeth so much to the justice of their sorrow, as himself to weep with them.  
36. Then said the Jews, Behold how he loved him.  
37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?  
38. Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it.  
39 Jesus said, Take away the stone. Martha, the sister of him that was dead, saith unto him, Lord, [
† he already smells, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by this time he stinketh: for he hath been dead four days.]  
Paraphrase 39 this is the fourth day since his death, and so according to experience of dead bodies which after a revolution of the humours (which is completed in seventy two hours) tend naturally to putrefaction, he must needs be putrefied, and so stink before this time.  
40. Jesus saith unto her, Said I not unto thee, that if thou wouldst believe, thou shouldst see [the glory of God?]  
Paraphrase 40. a glorious miracle wrought on him, by raising him to life again, v. 23, and 25.  
41. Then they took away the stone from the place 
* in some copies, as also in the Syriack and old Latin, & Nonnus, these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are left out.  where the dead was laid. And Jesus [lift up his eyes] and said, Father I thank thee that thou hast heard me.  
Paraphrase 41. fastened his eyes on heaven.  
42. And I knew that thou hearest me always: but because of the people which stand by, I said it, that [they may believe that thou hast sent me.]  
Paraphrase 42. they hearing me acknowledge it to be done by thy power, in answer to my prayers, may by that be convinced that I came by commission from thee.  
43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.  
44. And he that was dead came forth, bound hand and foot with [grave-clothes,] and his face was bound about with a napkin. Jesus saith unto them, Lose him, and let him go.  
Paraphrase 44. See Note on ch. 19 g.  
45. Then many of the Jews, which came to Mary, and had seen the things which Jesus did, believed on him.  
46. But some of them went their ways to the Pharisees, and told them what things Jesus had done.  
47. Then gathered the chief priests and the Pharisees a council, saying, [What do we?] for this man doth many miracles.  
Paraphrase 47. It is not a season for us to sit still and do nothing, to permit this person to go on without interruption.  
48. If we let him thus alone, all men will believe on him; and note b the Romans shall come, and [take away both our place and nation.]  
Paraphrase 48. destroy both our Temple and Nation, our religion and government, and wholly enslave us.  
49. And one of them named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,  
50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.]  
Paraphrase 49, 50. And Caiaphas put into the high priests office by the Procurator (see Luke 3. b.) made a speech, of which this was the sum, This is no time of consulting or considering at large what is just to do, in what way of justice to proceed with this man, We are to consider what is our interest, and 'tis a Politic maxim that we may do any thing (be it otherwise never so unlawful) to keep the public from destruction.  
51. And this spoke he not of himself, but being high priest that year, he prophesied that Jesus should die for that nation.]  
Paraphrase 51. This he spoke in words that were a direct prophecy of what God had now designed should come to pass, not that he meant it in that sense, or thought at all of prophesying, but being in place of authority among the Jews at that time, he was a fit person for God to make use of, as his minister, to foretell the purpose of God, that Christ should die for the Jews.  
52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.]  
Paraphrase 52. And not for the Jews only, but that he might call all the Gentiles into the same fold, the same Church, all the servants of God, all that would receive the faith all the world over.  
53. Then from that day forth they took counsel together for to put him to death.]  
Paraphrase 52. From that time they entered into a consultation▪ which they gave not over, till they had contrived it to have him put to death.  
54. Jesus therefore walked no more openly among the Jews,] but went thence into a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.  
Paraphrase 54. Hereupon Jesus did not publicly (see Note on ch. 7. a.) do any thing among the people of Judea.  
55. And the Jews Passeover was nigh at hand: and many went out of the country up to Jerusalem before the Passeover [to purify themselves.]  
Paraphrase 55. That they might be cleansed from legal impurity, from which till they were cleansed, they could not celebrate the Passeover, and that all that were under any vow of Nazaritisme might timely perform it, see Note on Act. 21. 23.  
56. Then sought they for Jesus, and spoke among themselves as they stood in the Temple, [What think ye, that 
* he comes not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he will not come to the feast?]  
Paraphrase 56. This being that feast unto which every one was to come to Jerusalem, and no excuse being sufficient for not coming, but that of invincible necessity, what can be conceived the reason why he cometh not up?  
57 Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should show it, that they might take him.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Was troubled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be troubled with any passion, but in this Gospel peculiarly with grief; So ch. 12. 27. Now is my soul troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of death approaching, so ch. 13. 21. Jesus having said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was troubled in spirit, to think of his being delivered up by Judas. So in his exhortation to the disciples, when he tells them of his death, ch. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let not your heart be troubled, and ver. 27. 'tis set distinct from fear the other passion, Let not your heart be troubled nor cowardly, so here 'tis joined with groaning in spirit as expressions of inward grief, as the tears that follow v. 35. are outward evidences of it. As for the form of speech in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he troubled himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is but an idiom of the Hebrews, who oft use the reciprocal voice Hithpael for a Passive.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 48. The Romans shall come] The Jews in Council, seeing the miracles which Jesus did, this especially of raising Lazarus, did much fear that professing himself to be the Messias he would soon attempt to make himself King, and by the admiration which he had gotten among the people, be quickly assisted to it, if he were not timely hindered. If this were done, the consequent seemed visible to them, that the Romans, to whom they were subject, must look upon this as a Rebellion, and be by that temptation provoked to come with an army, and destroy them utterly. That this was their fear is evident by their many groundless objections made afterwards against him, that he forbade to give tribute to Cesar, that he made himself a King, and so opposed himself against Cesar; not that they desired the continuance of Caesar's power over them, but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them, And this the rather, because of a tradition among them, that a little before the end of the world, there should come one to destroy them, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is by an easy change, Romulus.) This seems to be but the depravation of some prophecy from God, which foretold the coming of the Romans in the last days, meaning the days of Messias, to destroy them, and demonstrates their expecting and believing, that the Romans were the people from whence the change of their religion, and overrunning their nation should come. And therefore when they see the doctrine of Christ thrive so well, gather so many Proselytes, and that the miracles which he did were so great as might well set him up for a King, or Messias (which they through their unbelief would not acknowledge him to be truly) it follows that they presently apprehend the Romans coming in (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now mentioned) to destroy their religion, signified by the word place, and carry them out of their country (that is, destroy their nation) or else wholly to change their laws, rule them as conquered people. But in this, poor men, they were sadly mistaken, the prophecy of the Romans coming in to conquer them and destroy their Temple (which I suppose was scattered among them, and became the occasion of their mistake in expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy them) being thus perfectly fulfilled on them, not by their letting Christ alone, or believing on him, but by the contrary, by this their resisting, and bandying against (and at last crucifying) him; (see Note on Matt. 24. m.)    

CHAP. XII.  
1. THen Jesus, six days before the Passeover, came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.  
2. There they made him a supper, and Martha served: but Lazarus was one of them that 
* lay at meat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sat at the table with him.  
3. Then Mary took a pound of ointment of spikenard, very costly,] and anointed the feet of Jesus, and wiped his feet with her hair, and the house was filled with the odor of the ointment.  
Paraphrase 3. Then Mary the sister of Lazarus, not Mary Magdalen (see Note on Luke 7. 6.) took a pound of the richest nard, a very costly ointment, (see Mar. 14. a.)  
4. Then saith one of his disciples, Judas Iscarioth, Simon's son, [which should betray him,]  
Paraphrase 4. who was the person that soon after this agreed to deliver him into the hands and power of the Jews,  
5. Why was not this ointment sold for three hundred pence, and given to the poor?  
6. This he said, not that he cared for the poor, but [because he was a thief and had the 
† purse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bag, and bare what was put therein.]  
Paraphrase 6. because he having the office of receiving all that was brought or presented to Christ, and being a covetous person, who purloined much to his own uses, conceived himself to be a loser by what was thus bestowed on Christ.  
7. Then said Jesus, Let her alone: [
* she hath observed this for the day of my embalming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against the day of my burying hath she kept this.]  
Paraphrase 7. she hath performed this as a fit ceremony to solemnize my approaching death, after which men use to be embalmed with perfumes and spices, etc.  
8. For the poor always ye have with you, but me ye have not always.]  
Paraphrase 8. And therefore this was a very seasonable charity in her, ye will have opportunities enough to show your charity to the poor, but this was the last opportunity she could have had of expressing it to me, who am suddenly to be gone from you.  
9 Much people of the Jews therefore knew that he was there; and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.  
10. But the chief priests consulted that they might put Lazarus also to death.]  
Paraphrase 10. And seeing that Lazarus was apprehended by the Sanhedrim to be so dangerous a means to bring men to believe on Christ, upon consultation it was thought fit to put Lazarus to death.  
11. Because that [by reason of him, many of the Jews went away,] and believed on Jesus.  
Paraphrase 11. many Jews forsook the Judaical way of opposition against Christ, upon seeing that miracle of his in raising Lazarus.  
12. On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,  
13. Took branches of palm trees and went forth to meet him, and cried, ●●●●na, 
† Blessed in the name of the Lord be he that cometh, the King of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blessed is the King of Israel that cometh in the name of the lord]  
Paraphrase 13. Took palm branches (see Note on Matt. 21. a.) and solemnised his entrance into the city with the ceremonies of a King's inauguration, acknowledging him to be the Messias (see Mat. 11. a.) and using the words of Psal. 118. 29. and styling him King of Israel.  
14. And Jesus when he had found a young ass, sat thereon, as it is written,]  
Paraphrase 14. At the same time also the disciples of Jesus fetching a young ass, and bringing it to him according to his appointment, he road on it into Jerusalem, And so that other prophecy of scripture, Zech. 9 9 was fulfilled in him also,  
15. Fear not, daughter of Zion: behold thy king cometh sitting on an ass'  
Paraphrase 15. Now, O Jerusalem, there is matter of rejoicing to thee, for he that is now thy King, cometh in an equipage not of pomp and state, but of humility, as one that is likely to be author of all good to thee.  
16. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.]  
Paraphrase 16. These things at first his disciples understood not to be a completion of any such prophecy, till the coming of the holy Ghost upon them, after Christ's ascension, than they considered and remembered that that was now done unto him, which had been so long ago, so plainly prophesied of him.  
17. The people therefore that was with him, when he called Lazarus out of his grave, and raised him from the dead, bare record.]  
Paraphrase 17. At this time before the people's Hosannas, those of the multitude that had been present at that mighty work of his, in raising Lazarus from the dead, freely made acknowledgement of it in Jerusalem.  
18. For this cause the people also met him, for that they heard that he had done this miracle.]  
Paraphrase 18. And that caused the people's coming out to him, v. 13. as to the Messias, whom alone they supposed able to do such a miracle, ver. 11.  
19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? Behold 
* the whole world, for most ancient copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the world is gone after him.]  
Paraphrase 19 Upon this the Pharisees said one to another, We are so far from having suppressed him by all our opposition made against him, that all men believe on him in despite of us. And therefore some other sudden course must be taken with him.  
20. And there were certain note a Greeks among them that came up to worship at the feast.]  
Paraphrase 20. There were at this time some Gentile-worshippers, Proselytes of the Gates, which being not permitted to celebrate the feasts with the Jews, were yet come up to pray in the outward court of the Temple.  
21. The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir we would see Jesus.]  
Paraphrase 21. These living not far from Bethsaida in Galilee, and so having some knowledge of Philip, who was of that city, came to him, and besought him that he would help them to see Jesus, and speak with him.  
22. Philip cometh and telleth Andrew, and again Andrew and Philip told Jesus.]  
Paraphrase 22. Philip first consulteth with Andrew, and both together mention it to Jesus.  
23. And Jesus answered them, saying, The hour is come that the son of man 
† be glorified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should be glorified.]  
Paraphrase 23. Jesus did not refuse or reject these Gentiles from coming to him, but in general words intimated that the preaching the Gospel to the Gentiles was now shortly at hand, And in order to that, Christ should be rejected by the Jews, suffer, rise, and ascend to heaven, and then upon the Jews obstinate holding out, the Gospel should be preached to the Greeks, and all the rest of the heathen world.  
24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.]  
Paraphrase 24. Assuredly my death, saith he, is a means of bringing more unto the fall, than my life would be, as it fares with corn put into the earth, which by that means dies, but arises with abundance of increase.  
25. He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal.]  
Paraphrase 25. And so in proportion it shall be with you, the venturing of your lives, and sticking fast to me is the thrivingst surest way of preserving yourselves.  
26. If any man serve me, let him follow me, and where I, am, there shall also my servant be; if any man serve me, him will my Father honour.]  
Paraphrase 26. If any man will be my disciple, (see Luke 8. a.) he must provide to suffer, as I shall. And if he thus keep close to me, he shall far as well as I do, whatsoever he suffer here, be rewarded by my Father abundantly, (see Note on 1 Tim. 5. d.)  
27. Now is my soul troubled, and what shall I say? Father, save me from this hour: but for this cause came I to this hour.]  
Paraphrase 27. I am not impassable, or subject to no affection, such as desire of life, etc. but in all these, just as you are. The apprehension of that which is now approaching is a great perturbation to me, Which way shall I turn me? shall I pray to my Father to deliver me from the danger, to rescue me from dying? But this was it for which I came into the world, that I might suffer, And therefore I shall not absolutely pray against that.  
28. Father glorify thy name. Then came there note b a voice from heaven, saying, I have both glorified it, and will glorify it again.]  
Paraphrase 28. No, this shall be my prayer, that my Father will so dispose of me, that I may do whatsoever it is that may most tend to the glorifying of his name in me. Upon his saying those words, there came a clap of thunder, and with it a voice from heaven audible, in these words, I have etc.  
29. The people therefore that stood by and heard it, said that it thundered. Others said, An Angel spoke to him.]  
Paraphrase 29. And of the multitude there present some took notice of the thunder, with which that voice came, others of the voice itself.  
30. Jesus answered and said, This voice came not because of me, but for your sakes.  
31. Now is the judgement of this world, now shall the prince of this world be cast out.]  
Paraphrase 30, 31. Upon this Jesus said to them, This voice from heaven came not to answer or satisfy me, but to convince you, and bring you to the faith, or assure you that my death shall tend to the glory of God, and bringing down of sin and Satan, ch. 16. 11.  
32. And I, if I be lifted up from the earth, will draw all men unto me.]  
Paraphrase 32. And I being crucified (see Note on Mat. 1. h.) will by that means bring a great part of the whole world to believe on me, Gentiles as well as Jews.  
33. (This he said, signifying what death he should die.)  
Paraphrase 33. (This speech Christ meant as an intimation not only that he should be put to death, but also what kind of death this should be, viz. crucifixion, which is an elevation, or 〈◊〉 to the cross, and an holding out the hands, as if it were to invite all to him, promising an hospitable reception. See 〈◊〉.)  
34. The people answered him, We have heard out of the law, that 
* the Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ abideth for ever: and how sayest thou, The son of man must be lift up? Who is this son of man?]  
Paraphrase 34. To this discourse about his death the people made an objection, that their Doctors had taught them out of scripture, Psal. 110. (so the word Law signifies, ch. 10. 34. see Note a.) and perhaps Isai. 40. 8. that the Messias shall endure for ever, and never die, and therefore if it were true, what he said, that the son of man must be put to death, they could not guests what he meant by the son of man, sure not the Messias.  
35. Then Jesus said unto them, Yet a little while is the light with you: walk while ye have the light, lest darkness 
† surprise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come upon you: for he that walketh in darkness, knoweth not whither he goeth.]  
Paraphrase 35. To this he answered, I am not likely to stay long amongst you, here on earth, make use of me, the light of the world, while I am with you, or else you are likely to be left in the dark, in a blind unhappy condition for ever; and do not, upon your traditions, persuade yourselves, that I shall always continue among you here, because I am the Messias.  
36. While ye have the light, believe in the light, that ye may be the children of light. These things spoke Jesus, and departed, and did hide himself from them.]  
Paraphrase 36. I shall continue with you but a while, and therefore be sure ye make haste to learn sufficient for your whole lives to come, to get your directions complete, that you may live like Christians. When Jesus had said this, he went away, and concealed himself from them (at Bethany probably) for a while.  
37. But though he had done so many miracles before them, yet they believed not on him.]  
Paraphrase 37. All this did not effectually work on them, but though he had done all these miracles in their sight, yet they did not believe on him.  
38. That the saying of Esaias the prophet might be fulfilled, which he spoke, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?]  
Paraphrase 38. And thereby the prophecy of Esaias ch. 53. 1. was fulfilled, which was to this purpose, How few are there that have been by all Christ's miracles convinced, that he is the Messias?  
39 Therefore they note c could not believe, because that Esaias said again,  
40. He hath blinded their eyes, and hardened their heart, that 
* they see not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they should not see with their eyes, nor understand with their heart, and be converted, that I should heal them.]  
Paraphrase 39, 40. That other prophecy also had not been fulfilled, had they not thus disbelieved him, wherein the just judgement of God forsaking, and bringing the punishment of blindness upon them, was pronounced by that prophet against the stubborn obdurate Jews, who by this means are likely never to be converted or pardoned.  
41. These things said Esaias, when he saw his glory and spoke of him.]  
Paraphrase 41. These things were spoken by that prophet in setting down a vision of his, when Christ's being on the earth was revealed to him, see Note on ch. 1. b.  
42. Nevertheless among the chief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue.]  
Paraphrase 42. Yet for all this, many of the rulers of the people, the members of the Sanhedrim, did believe him to be the Messias, such was Nicodemus ch. 3. 1. etc. But the sect of the Pharisees was of such authority and power in the Sanhedrim, and they were so violently bend against him, and all that received him, that as Nicodemus ch. 7. 50. and 19 19 durst not come to him by day time, so the rest durst not make any public acknowledgement of their believing on him, for fear they should be reproachfully censured (see ch. 9 Note b.) and being rulers, be turned out of their dignities in the Consistory.  
43. For they loved the 
† glory of men, more than the glory of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praise of men, more than the praise of God.]  
Paraphrase 43. For they valued their reputation with men, (especially their places in the Sanhedrim) their reputation with the Pharisees, that they were good Patriots, constant to their old way, more than the testimony of, or reputation with God himself, see ch. 5. 41.  
44. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.]  
Paraphrase 44. The believing on me is nothing else but the believing on my Father, whose commission I have, and whose doctrine I teach.  
45. And he that seeth me, seeth him that sent me.]  
Paraphrase 45. And he that seeth my miracles, in them seeth my Father's power, the works of miracles which I do, being wrought by my Father.  
46. I am come a light into the world, that whosoever believeth on me should not abide in darkness.]  
Paraphrase 46. I am sent by my Father to enlighten the world, to lead them, that will receive my doctrine, into all that is necessary for them to know for the ordering of their lives, so as will be acceptable to God my Father.  
47. And if any man hear my words, and 
‖ or, keep them not, for the Kgs' MS, and the old Greek and Latin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Syriack and other copies.  believe not, note d I judge him not: For I came not to judge the world, but to save the world.]  
Paraphrase 47. They that hear my preaching, and reject it, I do not mean to accuse them to my Father, to make any complaint against them, 'Twas not the design of my coming, to accuse any man, and so to bring any judgement on any, 'tis more agreeable to my design to rescue all out of their sins, and punishment due to them for sin.  
48. He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him at the last day.]  
Paraphrase 48. The which will accuse, and condemn such an one, is, that what I teach and he despiseth, is the thing that my Father sent me to preach, and that on purpose to bring them to eternal bliss that receive and obey it, And the despising of that which was meant for his so great good, and came backed with authority and commission from God the Father, is an accusation which will be heavily charged on him at the day of judgement.  
49. For I have not spoken of myself, but the Father which sent me, [he gave me a commandment what I should say, and what I should speak.]  
Paraphrase 49. Every word, or part of doctrine taught by me, is by express commission of him.  
50. And I know that his commandment is life everlasting:] Whatsoever I speak therefore, even as the Father hath said unto me, so I speak.  
Paraphrase 50. And of this I am sure that obedience to his precepts, as they are now preached by me, is the only way to bring men to eternal life.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Greeks] The Grecians here are supposed to be proselytes of the gates, who yet were not permitted among the Jews to celebrate the feast with them, but only either to behold their solemnities, or holy festivities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, as it is here peculiarly said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they might worship at that time of public worship, which in atrio Gentilium, in the court of the Gentiles, they were permitted to do, as appears by the Eunuch, Act. 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who came to worship at Jerusalem, where that Temple was, which is styled the house of prayer to all people; so the pious men, that is, Proselytes, Act. 2. 5. which came up to Jerusalem at the feast of Pentecost.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. A voice] The voice here was an articulate sound in the midst of thunder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice and thunder are all one among these writers, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices ordinarily signifying thunder. Thus bathe col the daughter of voice (the only way of oracle or revelation of Gods will among the Jews after the Babylonish captivity) is among them, the will of God revealed in thunder from heaven, Ex. 19 16, 19 Hence it is that in this place ver. 29. the bystanders say, It thunders, and others that an Angel spoke, both together saying the truth, that there was a thunder joined with a voice from heaven, which is the daughter of thunder. This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunders and voices Apoc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. 5. and 8. 5. so Mat. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a voice saying is the thunder uttering such a voice, and so ch. 17. 5. Luk. 9 35. And by this will be explained a seeming difference in the Acts in the story of Saul's conversion of hearing; and not hearing the voice, which shall be referred to that place, Note on Act. 9 b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 Could not believe] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be rendered, by Analogy with the same phrase, used ch. 5. 19 so, as to signify not any impotence in them, but that, as 'tis said v. 39 they believed not. So doth the Hebrew phrase signify, Gen. 19 22. and so saith Isidorus Pelusiota of that Joh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. 19 expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he cannot, that is, he doth not. So the phrase is used Mar. 6. 5. Luk. 16. 2. and so the Context here imports, being no more than this, that this unbelief of theirs was foretold by the Prophets, which indeed was an argument to prove what the effect would be, through their own contumacious wills, but no way a cause of their unbelief, or that which laid an impossibility of believing on them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 47. I judge him not] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging here seemeth to be taken in the sense of accusing, as a plaintiff, or witness accuseth, and not of condemning, which is the office of a Judge. For first it is here v. 41. spoken of the word or Gospel of Christ, which had been preached unto them, and not of Christ himself in that place. 2dly. 'tis affirmed of Christ ch. 5. 22. that all judgement is committed to the son, and that he hath authority to execute judgement, and that his judgement is just, etc. And therefore though it may be said that that judgement of his belongs in those places to the judgement, to which his Resurrection instates him, and the place here belongs to his condition here in this world, and so that that Affirmative, and this Negative are reconcileable, yet because the judging v. 48. is also said to be at the last day, it will be fit to assign such a notion of judging in both these verses, as that the saying he judgeth not, may be reconcileable with those other places, where judgement is committed to the son, and that will be by interpreting the judging here, of accusing. And thus it will be agreeable with Joh. 5. 45. do not think that I will accuse you to the Father; There is one that accusseth you, Moses, whose writings producible against them are there said to accuse them, as here Christ's words are said to do. Thus Luk. 6. 37. Judge not, and ye shall not be judged, is set as distinct from Condemn not, and ye shall not be condemned, and set preparative to it, as accusing regularly is to giving of sentence in any judicature.    

CHAP. XIII.  
1. NOw before the feast of the passover, when Jesus knew that his hour was come, that he should note a depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.]  
Paraphrase 1. Now on the evening or first part of the Paschal day (see note on Mar. 14. c.) many hours before the time of dressing and eating the Lamb, which was the Paschal feast, Christ knowing that he should not live till then, and consequently that what he had to say or do to his Disciples before his departure, would most fitly be done presently, he thus expressed the constancy of his love, and kindness to them.  
2. And supper 
* being come, or in supper time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being ended (the devil having now put into the heart of Judas Iscariot, Simons son, to 
† deliver him up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  betray him.)]  
Paraphrase 2. When he was at supper, or, in supper time, (see v. 12.) (Judas having taken up that diabolical resolution of delivering up Christ to the Jews.)  
3. Jesus knowing that the Father had given all things into his hands, and that he 
* came forth from God, and departeth to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was come from God, and went to God,  
4. He riseth from supper, and laid aside his garments, and took a towel and girded himself,  
5. After that he poureth water into a basin, and began to wash the disciples feet, and to wipe them with the 
† linen cloth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  towel, wherewith he was girded.]  
Paraphrase 3, 4, 5. Jesus knowing sufficiently the dignity of his person that he was the eternal son of God, that came from God, and was now near his time of returning to God again, and of taking possession of all power in heaven and earth, yet thus far humbled himself, He riseth from supper, and after the manner of a waiter, puts off his upper garment, and girt his other under garment to him, (see Luk. 12. b.) and poured out water out of the water pots or cisterns, (ch. 2. v. 6.) into a lesser vessel, usual for washing, And then he set himself in all humility, as a servant of the meanest quality, to wash the feet of his own disciples, and then wipes them with the linen cloth about him.  
6. Then cometh he to Simon Peter; and Simon Peter saith unto him, Lord, [dost thou] wash my feet?  
Paraphrase 6. dost thou purpose to  
7. Jesus answered and said unto him, [What I do thou knowest not now; but thou shalt know hereafter.]  
Paraphrase 7. Thou dost not yet understand what this action of mine meaneth, but hereafter, when thou shalt discharge the office of Apostle in the Church, and consider wherein that dignity especially consists, viz. in serving those who are placed under thee, and in washing from them the sins and sullages of their earthly affections, which still are apt to remain after they are Christians, and must be daily washed off by the work of thy ministry, than thou wilt consider and discern, to what this action of mine emblematically tends.  
8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part in me.]  
Paraphrase 8. But Peter would by no means let him wash his feet. Jesus therefore saith to him, That which is meant by my washing thy feet is so necessary to thee, viz. the purifying thy affections, that without it thou canst receive no benefit from me.  
9 Simon Peter saith unto him,] Lord, not my feet only, but also my hands and my head.  
Paraphrase 9 Upon that saying of Christ he replies,  
10. Jesus saith to him, [He that 
* hath been washed, hath no need but that his feet be washed, but is all clean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is note b washed, needeth not, save to wash his feet but is clean every whit; and ye are clean, but not all.  
11. For he knew who should betray him, Therefore said he, Ye are not all clean.]  
Paraphrase 10, 11. He that is washed all over already, needs no more washing, save only for his feet, which by the daily treading, that is, conversing on this earth, will be apt continually to gather sullage, which will need continual cleansing, And in like manner 'tis now among my disciples, The body of them is clean, but yet the feet are foul, viz. one base unworthy person among them, meaning Judas, the person that had now undertaken to deliver him up.  
12. So after he had washed their feet, and had taken his 
† own garments, and was lain down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  garments, and was set down again, he said unto them, Know ye what I have done to you?  
13. Ye call me Master and Lord; and ye say well; for so I am.  
14. If I then your Lord and Master have washed your feet, ye also ought [to wash one another's feet.]  
Paraphrase 14. to minister and serve, and do all offices of charity to one another, and to all that shall be under you, as you are under me, that is, to all believers in the Church, and labour to cleanse them from all their sullages, see v. 7.  
15. For I have given you an example, that ye should do as I have done unto you.]  
Paraphrase 15. For what I have now done, is on purpose to show you, how you ought to behave yourselves in that authority in the Church wherein ye shall succeed me.  
16. Verily, verily, I say unto you, The servant is not greater than his Lord, [neither 
* the Apostle greater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he that is sent greater than he that sent him.]  
Paraphrase 16. nor you my Apostles, that I mean to settle Governors of the Church, greater than I, from whom you have your commission, and by whom you are constituted.  
17. If ye know these things, happy are ye if ye do them.]  
Paraphrase 17. And woe be to you if you do not practise after this example.  
18. I speak not of you all, I know whom I have chosen, but that the scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me.]  
Paraphrase 18. But I expect not this obedience from you all, I know I have chose twelve Apostles, and the scripture is fulfilled of one of them, that though he be so near to me, as to be entertained daily at my table with me, yet he will do me all the mischief he can.  
19 Now I tell you before it come, that when it is come to pass, ye may believe that I am he.]  
Paraphrase 19 This I tell you now (see note on Mat. 23. k.) by way of prediction, that when my suffering comes, and may be apt to make you waver in your belief of me, your knowing that I foretold you it, may assure you that I know things to come, and the secret purposes of men's hearts before they show themselves in act, and from thence conclude that I am the searcher of all hearts, and withal that I am the Messias, to whom those prophecies belong.  
20. Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.]  
Paraphrase 20. As for the offices of duty and task and humility which I assign you, v. 14. and now exemplify them to you in myself, you shall not want the comfort and reward of them; For you shall be considered by me (and so shall the reception and entertainment that men shall give to you) as I myself am by my Father.  
21. When Jesus had thus said, he was troubled in spirit, and testified and said, Verily, verily, I say unto you, that one of you shall betray me.]  
Paraphrase 21. At this time, as he spoke these words, Jesus was much troubled, not only in apprehension of the approaching danger, but especially he was grieved to think of it, that any disciple of his should be so wicked and so unhappy, and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them.  
22. Then the disciples looked one on another, [doubting of whom he spoke.]  
Paraphrase 22. much perplexed to think that one of them should be guilty of such a villainy, and not being able to guess who it should be.  
23. Now there was 
* lying in Jesus bosom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leaning on Jesus bosom one of his disciples whom Jesus loved.]  
Paraphrase 23. And John, to whom Christ was very kind, the writer of this Gospel, was placed next to him at the supper.  
24. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spoke.  
25. He than [lying 
† at the breast of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on Jesus breast,] saith unto him, Lord, who is it?  
Paraphrase 25. lying next to him with his head in Jesus bosom, v. 23.  
26. Jesus answered, He it is to whom 
* having dipped, I shall deliver the piece, or crust of bread, and having dipet, he gave the crust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I shall give note c a sop, when I have dipped it: And when he had dipped it, he gave it to Judas Iscariot the son of Simon.]  
Paraphrase 26. He it is to whom I shall give the next piece of bread, which I shall take out of the dish, or platter, and having given him that mark to know him by, he presently puts his hand into the dish, and takes out a piece of bread, and gives it to Judas Iscariot.  
27. And after the 
† crust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sop Satan entered into him. Then said Jesus unto him, That thou dost, do quickly.]  
Paraphrase 27. And upon his receiving that piece of bread, (together with Christ's telling him distinctly of it, and of the horribleness of the sin and danger, Mar. 14. 21.) and his not yet relenting, the devil entered into him more forcibly than before, v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designs, (see the paraphrase on Luk. 22. 3, 4.) which Jesus knowing, said to him accordingly, What thou dost, do quickly, intimating that he was now hastening to do it.  
28. Now no man at the table knew for what intent he spoke this unto him.]  
Paraphrase 28. This speech they that were at meat with him understood not, unless perhaps John to whom he had given the token, v. 26.  
29. For some of them thought, because Judas had the 
* purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bag, that Jesus had said unto him, Buy those things that we have need of [against the feast:] or that he should give something to the poor.  
Paraphrase 29. See note on Mar. 14. c.  
30. He then having received the 
† crust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sop, went immediately out; and it was night:  
31. Therefore when he was gone out, Jesus said, [Now is the son of man glorified, and God is glorified in him.]  
Paraphrase 31. Now is the time come for Christ to suffer, and rise▪ and return back to heaven, by which means God shall receive glory in him, and consequently shall glorify him immediately.  
32. If God be glorified in him, God shall also [glorify him in himself, and shall straightway glorify him.]  
Paraphrase 32. Raise him from the dead, and exalt him to more power and dignity by reason of this his humiliation, And this shall be done presently.  
33. Little children, yet a little while I am with you, Ye shall seek me; and, as I said unto the Jews, Whither I go ye cannot come, so now I say to you.]  
Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent, I am now within a very little time to part from you.  
34. A new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another.]  
Paraphrase 34. And being now to take my last leave, I give you this special new command that from the manner and degree of my love to you expressed in venturing, nay losing my life for you, ye also learn and practise the same degree of loving one another, that is, that all Christians abound one toward another in all charity, and venture their lives for the good of others, especially for the propagating the Gospel, doing good to the souls of other men.  
35. By this shall all men know that ye are my disciples, if ye have love one to another.]  
Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions, and religions, your living together in the strictest bands of love.  
36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow me now; but thou shalt follow me afterwards.]  
Paraphrase 36. Peter not yet knowing what he meant ver. 33. asketh him whither he meant to go that they should not be able to follow him: Jesus answers him, that though he could not yet, he should ere long follow him, that the very death which Christ should now suffer, should be his lot hereafter.  
37. Peter said unto him, Lord, why cannot I follow thee now? I will [lay down] my life for thy sake.  
Paraphrase 37. venture, hazard.  
38. Jesus answered him, Wilt thou lay down thy life for my sake? [Verily, verily, I say unto thee, the cock shall not crow, till thou 
* shalt have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hast denied me thrice.]  
Paraphrase 38. As valiantly and resolutely as now thou promisest me, this I foresee of thee, that before the morning watch (or second cockcrowing, see note on Mar. 13. b.) that is, before three of the clock in the morning, thou wilt deny me three several times.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Depart] This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass refers to the Passeover mentioned in the beginning of the verse, to signify that that legal Passeover, or, the occasion of it, Gods passing over the house of Israel, and the Israelites passing or going out of Egypt, did note the passing of Christ out of this world, (where he was a servant) into the land of liberty, that is, Heaven. See Note on Luk. 9 b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Washed] The Hebrews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former washing of the whole body, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other two of the hands or feet, of one part alone, either by immersion, or pouring on of water, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanctifying. So in Joma c. 3. §. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high priest on the day of expiation washes five washings, and ten sanctifications, that is, washes his whole body five times, at every changing of his vestments once, and his hands and feet ten times, that is, at every washing of his whole body twice. The former were used by the Priest (after the building of the Temple) before the entering into the Temple, (no man, saith Joma c. 3. §. 3. enters into the court of the Temple to minister, though he be clean, that is, though he be not under any legal pollution, until he have washed all over) and so also by the Proselytes at their initiation. (See Note on Mat. 3. a.) The latter was of every day's use: And to those our Saviour seems here to refer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means him that hath been totally washed, that is, that hath been initiated, and entered into Christ, hath undertaken his Discipleship, and so renounced sincerely all the profaneness of his former life; and he that had done so is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the words following whole clean, and he hath no need to be so washed again, that is, all over. For that ceremony of initiation was never repeated, say the Jewish writers. All that is needful to him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immersion, or pouring of water, and so rinsing of the hands and feet, the daily ministry of the word and grace of Christ (thereby signified) to cleanse and wash off, and purify (more and more daily) the frailties, and imperfections, and lapses of our weak nature, those feet of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eulogius, even after he is converted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. A Sop] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is clear by Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a false print) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lower side of the bread, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, broken pieces of the loaf, crusts of bread. Such was it that was wont to be given about to each of the guests in the postcoenium (the breaking of bread after supper) among the Jews, to signify that charity that should be among them, and so the cup of grace, or charity also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after supper, saith S. Luke, ch. 22. 20. And such was this here, that Christ on purpose did to express his love to his disciples now at parting with them, ver. 1. and to engage them to the like among one another. That this was the postcoenium there can be no doubt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 2. be rendered supper being ended, for then there could be nothing after that but the postcoenium. But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Aorist. Med. importeth no more, but it being come, or when supper was come, in supper time, yet 'tis apparent that after this he rose from supper, to wash their feet, and accordingly 'tis said expressly v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying down again, which signifies that he was before lain down to meat. And therefore in reason this washing their feet, coming between the supper, and the postcoenium, that which here follows the washing, and his second lying down, is the postcoenium, wherein, as it is evident by the other Evangelists, he instituted the Lords supper. See Mat. 26. 26. where it is the last thing that is done, but the singing of the hymn, before their going to the mount of Olives ver. 30. and so Mar. 14. 28. And Luke saith expressly, ch. 22. 20. that he took the cup after supper. Which being supposed, and the mention being here express of Christ's giving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or crust to Judas, as it is necessarily consequent, that Judas was present at the Institution of the Sacrament, and not only at the first part of the supper, which that concluded, so it is not probable that the crust now mentioned to be given him should be dipped or moistened in the juice of the herbs, as it might be thought, if it had been at the former part of the supper. For the custom of giving about bread in the postcoenium was, surely, to give a crust of dry bread, broken off from the loaf, or a loaf cut in a dish, to that purpose, to give every one a piece, And the cup of wine following it, there was no use, or occasion of moistening it; and besides, the first course, and the dishes of that service were in all reason taken away, to give place to this concluding course, As we know it is, where ever the custom of the Grace-cup is still retained, And if so, there was then no moist thing on the table but the wine to dip, or wet it in, and that being in a cup, or pot, and not in a dish (which is mentioned in Matthew and Mark at his pointing at the traditor,) there is no pretence of believing, that the bread was dipped in that. Upon these grounds it seems not unreasonable to interpose a conjecture, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be mistaken, and misapplied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the piece of bread (which from thence is usually rendered a sop, supposing it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dipped in wet, and so moistened) when it may signify no more than his putting, or dipping, his hand into the dish. For the putting one's hand into any hollow vessel, which is made hollow, that it may contain liquids in it, may fitly be thus expressed, although there be not any liquid thing in it at that time. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dip, or put in the hand Mat. 26. 23. signifies to take meat, and eat bread (Psal. 41. 9 and here v. 18.) without any notion of wetting it, & so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 14. 20. which may as well conclude that Judas was made wet in the dish there, as that the bread was sopped here. It is ordinary for words to lose their native significations, and to be used in a greater latitude then originally belongs to them, and so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be dipped, or washed, is used not only of water, but of the holy Ghost, and fire, And then, why may not the words be thus rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom having dipped, I shall give the piece of bread, by dipping meaning putting the hand into the dish, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having dipped, that is, put in his hand, he gives the crust, or piece of bread, to Judas, telling John at the same time, that he, that he should next give it to, was he that should deliver him up.    

CHAP. XIV.  
1. LET not your heart be troubled: 
* Believe 〈◊〉 God, and believe 〈◊〉 me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye believe in God, believe also in me.]  
Paraphrase 1. As your believing in God my father will afford you many privileges, and antidotes against worldly trouble, so will also your believing in me.  
2. In my father's house are many mansions; 
† If not, I had told you that 〈◊〉 go. For 〈◊〉 King's 〈◊〉 and the ●●tient Gr. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If it were not so, I would have told you; I go to prepare a place for you.  
3. And if I go 
* Or, to 〈◊〉 pare, For the Gr. Lac. MS. 〈◊〉 divers others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also]  
Paraphrase 2, 3. In heaven there is room for you abundantly as well as for me, and so there is no need that I should tell you this truth (which otherwise I would have told you, and which would give you cause to rejoice, and not be sad at my departure) that my going is but as your harbinger to prepare for you, and when I have done that, then, as an harbinger, I will come back again, and meet you, and so introduce you thither, Act. 1. 11.  
4. And whither I go ye know, and the way ye know.]  
Paraphrase 4. I suppose you know the place to which I go, and the way which will bring you thither also.  
5. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?  
6. Jesus saith unto him, [I am the way, and the truth, and the life: no man cometh unto the Father but by me.]  
Paraphrase 6. I am the true and living way, sent by my Father to direct all men to that way, wherein he expects and requires to be served, and there is no other way to come to the knowledge of his will, or the enjoyment of life with him, but by me, and the same way that I go before you.  
7. If ye had known me, ye should have known my Father also; and from henceforth ye know him, and have seen him.]  
Paraphrase 7. If you had thoroughly known me, who come only in my Father's name, and to reveal his will to you, ye had also known my Father, who being invisible is no otherways to be known, but as he is revealed in me, and now (see Mat. 23. note m.) although ye never saw my Father, yet having seen and known me, who am his image, ye have both seen and known him.  
8. Philip saith unto him, Lord, show us the Father, and it sufficeth us.]  
Paraphrase 8. Philip not considering the sense of that last speech, saith unto him, Lord, show us the Father, And that one thing, the showing us the Father, will sure convince all without any other argument.  
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, [Philip? He that hath seen me, hath seen the Father, and how sayest thou then, Show us the Father?]  
Paraphrase 9 I tell thee again, Philip, I am the image of my Father, and so he that hath seen me, and heard my doctrine, hath seen my Father, and knows his will also. And after this, this of thine is an impertinent unnecessary demand.  
10. Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doth the works.]  
Paraphrase 10. Let me ask you, do you not believe confidently, that whatsoever I do or teach I do by the Fathers, appointment, and that it is the power of him that acts in me? whatsoever I say or do, doctrine, or miracles, is of him; see note c.  
11. Believe me that I am in the Father, and the Father in me; 
† but if 〈◊〉 for the works themselves believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or else believe me for the very works sake.]  
Paraphrase 11. Take my word for it, but if you will not do so, let my miracles demonstrate it to you.  
12. Verily, verily, I say unto you, [He that believeth on me, the works that I do, shall he do also, and greater works than these shall he do, because I go unto my Father.]  
Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do, Mar. 16. 17. nay greater, upon my sending down the holy Ghost upon you, shall speak with tongues, etc.  
13. And whatsoever ye shall ask in my name, that, will I do, that the Father may be glorified in the Son.]  
Paraphrase 13. And whatever miracle you shall in my name pray for power to do, that I will enable you to do, and so by the showing forth my power in you after my departure, glorify him who hath sent me.  
14. If ye shall ask any thing in my name, I will do it.]  
Paraphrase 14. And of this be confident, whatsoever miracle you pray for power to do, and pray for it in my name, grounding your requests on this promise of mine unto you, and doing it in order to my service for the propagating of the Gospel, it shall be granted you.  
15. If ye note a love me, keep my commandments.]  
Paraphrase 15. Do but ye express the sincerity of your love to me by obedience to my precepts.  
16. And I will pray the Father, and he shall give you another note b 
* Paraclete  Comforter, that he may abide with you forever,]  
Paraphrase 16. And I will ask my Father, and when I am gone he shall send you the holy Ghost, who for the several parts of his office 1. to intercede as an advocate, 2. to exhort, 3. to comfort, is best expressed by the word [Paraclete,] which in Greek signifies all these three, and he, when he cometh, shall abide with you forever, not departing, as I now do, but continuing with you as long as you adhere and continue obedient to my precepts, v. 15.  
17. Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, 
† therefore he abideth with you, and shall be among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for he dwelleth with you, and shall be in you.]  
Paraphrase 17. This Paraclete is the Spirit of my Father, that shall lead you into all truth, Him carnal and worldly men (that value nothing but the visible pomps and powers of the world, they that have looked for a temporal glorious Messias,) shall make nothing of, because he is far from any part of that, he is not so much as visible to outward eyes, but only by inward effects, and so neither known nor valued by them. But by you, I suppose, and all true disciples of mine he is highly valued, therefore (see note on Lu. 7. d.) he shall abide with (not only come to) you, he shall forever continue among you, v. 16.  
18. I will not leave you 
* orphans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comfortless, I will come to you.]  
Paraphrase 18. Ye are my little children ch. 13. 33. and therefore when I leave you, I will have more care of you, then to leave you destitute, I will hasten to come unto you, as to so many young children deprived of their parent, though I am slain, and so depart from you, yet I will rise again, and give you the comfort of seeing me after my resurrection, see v. 18.  
19 Yet a little while and the world seeth me no more; but ye see me: 
† for I live, and ye shall live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because I live, ye shall live also.]  
Paraphrase 19 After a little space I shall be taken from this earth, where now I move, and so taken, that the impenitent unbelieving Jews shall never see more of my miracles, which have hitherto been so uneffectuall among them, never see me again, (so as to take comfort or reap benefit by seeing me) but it is not my death itself that shall separate me from you, I shall rise from death, and appear to you after my resurrection, and from thence ascend to heaven there to live eternally; and as that shall be matter of great rejoicing to you (see note on 1 Thess. 3. 6.) like the joy of one that hath a friend returned to life again, or like the woman's joy after childbirth ch. 16. 21, 22. a wonderful reviving after your sorrow for my departure, so shall it be attended with all vital advantages to you, justification Rom. 5. 10. and eternal life hereafter.  
20. At that day ye shall know that I am in my Father, and ye in me, note c and I in you.]  
Paraphrase 20. And when I shall after my death thus appear unto you, and make good what I now promise, then shall ye be convinced (more perfectly than yet ye have been) 1. that I have taught nothing but what is the will of my Father, 2. that by your keeping close to that faith which I have taught you, my power and commission, which I have received from my Father, shall be communicated to you, Lu. 22. 28.  
21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him.]  
Paraphrase 21. And this I say to all obedient servants of mine, whosoever they are, not only to you Apostles; Every faithful lover of me v. 15. shall be loved of my Father, and from me receive that evidence of my love, I will effectually make myself known to him after my resurrection, either by appearing to him myself, or by the testimony of those, to whom I will appear.  
22. Judas saith unto him, (not Iscariot,) Lord, 
* what is the matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how is it, that thou wilt manifest thyself unto us, and not unto the world?]  
Paraphrase 22. Upon this Judas, one of his disciples, still looking after a present showing himself as a temporal Messias, asked him (see c. 7. 4.) what was the reason that he would not manifest himself to the world, as well as to them?  
23. Jesus answered and said unto him, If any man love me, he will 
* observe my word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  keep my words, and my Father will love him, and we will come unto him, and make our abode with him.]  
Paraphrase 23. Jesus answered, The reason is, because the world doth not practise my precepts, which they that do, by that express their love to me, and have this reward from my Father, that he loves them again; and he and I reveal ourselves to such, and delight to dwell with such.  
24. He that loveth me not, keepeth not my sayings, and the word which you hear, is not mine, but the Fathers which sent me.]  
Paraphrase 24. But this is not compatible to the world, who neither love nor obey me, nor consequently my Father, whose word it is, and not mine own, which I preach unto you.  
25. These things have I spoken unto you, 
* while I a●ide with ●ou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being yet present with you.  
26. But the 
* Paraclete, ●he Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  Comforter which is the Holy Ghost, which my Father will send in my name, he shall [teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.]  
Paraphrase 26. expound to you all the obscurities of my speeches, as far as is useful to your office, see 1 Cor. 13. note i and put you in mind of all which I have now said to you, how they are fulfilled, and what they meant; see Act. 11. 16.  
27. Peace I leave 
* unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with you, my peace I give unto you, not as the world 
† giveth it, ●ve I it to ●ou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  giveth, give I unto you; let not your heart be troubled, neither let it be afraid.]  
Paraphrase 27. I take my leave of you, and do it again heartily and affectionately; and that in a special peculiar way from that by which the world uses to do it, They in civility, when they salute you, or take their leave of you, use the like forms, Peace be to you etc. but either do it formally and hearlesly, or else are not able to do any more than wish it; but I who cordially love, and am able to express my love, will effectually give it to you. Be not either troubled with grief (see c. 11. a.) that I must be taken from you, nor fear what shall befall yourselves.  
28. Ye have heard how I said unto you, I go away, and come again unto you: If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I]  
Paraphrase 28. I told you v. 19 that I am to go away, and after a few days return to you again (see note on Act. 15. c.) and then return to my Father from whom I came. If ye were kind to me, ye would have looked upon it with joy, as on a means of dignifying me, for he that sent is, as such, greater than I who am sent by him, And so my returning to my Father must needs be the advancing me to an higher condition, then that which now I am in.  
29. And now I have told you, before it comes to pass, that when it is come to pass, you might believe.]  
Paraphrase 29. I have not told you all this to afflict you, but to arm you for the expectation of it, by foretelling it, and withal that your seeing my prediction fulfilled, may convince you, that all which I have said to you is true, and so make you believe on me.  
30. Hereafter I will not talk much with you, for the prince of 
* 〈◊〉, the 〈◊〉, (for 〈◊〉 King's 〈◊〉 and an●●● Greek 〈◊〉 Latin, and most others leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) cometh, and can find nothing in me, for the ancient Greek and Latin MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this world cometh, and hath nothing in me.  
31. But that the world may know that I love the Father, and as the Father gave me commandment even so I do. Arise, let us go hence.]  
Paraphrase 30, 31. I shall not now stay long or say much to you, for the Imperial power (of the Romans, whole Procurator Pilate was) and Satan himself shall join together with the Jews to destroy me, and when they do so, shall find nothing to lay to my charge, nor indeed have they power to do me any hurt, Satan, whose office it is to be God's executioner on sinners, finds no sin in me, so to punish, and so could not put me to death, but that in obedience to my Father's will, I mean voluntarily to lay down my life. Arise from table, let us be gone, meet whatever comes, and, to show you how willing I am to lay down my life, let us go to the place where Judas waits to betray me, ch. 18. 3.  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Love] The notion of loving God in Scripture, but especially in the New Testament, seems most fitly to be taken from one most eminent act, and expression of love amongst all men, viz. that of doing those things which are esteemed most grateful and acceptable to the beloved, either as tending most to his good, or any other way most desirable to him. For this indeed is the one expression of loving one another, all other being effects of love to ourselves. But because God wants no contributions of ours to the advancing of his good or (indeed) of his glory, and our only way of doing grateful things to him is our performing what he commands, therefore it is consequent, that our obedience to the will, or commands of God in the highest and most perfect manner, is styled the loving of him, being indeed the prime, if not only way of demonstrating our love to him. So here, If ye love me, keep my commandments, if ye are so affected to me, as to desire to gratefy me, obedience to all my precepts is the way of doing it. So v. 21. He that hath my commandments and keepeth them, he it is that loveth me etc. and I will love him, and (as the most grateful thing to him, that can be done from one lover to another) I will show myself to him. So v. 23. If any man love me, he will keep my word, & my father shall love him, and we will (as the most grateful obliging thing again) come to him, and make our abode with him, and so v. 24. & 1 Joh. 2. 5. He that keeps my word, in him is the love of God made perfect, and ch. 5. 3. this is the love of God, that we keep his commandments. And so saith Christ, ye are my friends if ye do whatsoever I command you. From whence it is, that, as in some places compared together, love is equivalent, or parallel, to keeping the commandments of God, as Exod. 20. 5. Deut. 5. 9 & Gal. 5. 6. compared with 1 Cor. 7. 19 (and disobedience to enmity Rom. 8. 7. Jam. 4. 4.) so the whole condition available to our acceptation with God, and salvation, is oft expressed by this style of Love. And because those duties that are to be performed to God immediately, are most acceptable, and grateful to him, but especially that of confessing him, and, in despite of dangers, and death itself, keeping close to him, therefore that is many times expressed by loving of Christ, 1 Cor. 8. 3. & 16. 22. Ephes. 6. 24. Ja. 1. 12. Revel. 2. 4. Another notion there is of the love of God, a desire of union, and near conjunction with him, but this but seldom looked on in the Scriptures.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Comforter] The word Paraclete in the Greek comes from a word of a large, and so ambiguous signification; and consequently may be rendered advocate, exhorter, or comforter, and every one of these do fitly accord to the offices of the Holy Ghost among the Apostles (on whom he was to descend) and ever since in the Church, and therefore ought not to be so rendredby any one of these, as to exclude the others, but to be left in the latitude of the signification, which belongs to the Greek word: Yet the truth is, one notion there is of the word, which seems to be especially referred to, both here, when he is called Paraclete, and c. 16. 8. as shall there appear, and that is the first notion, that of an advocate or interlocutor, an advocate of the Christian's cause with God, Rom. 8. 26. and so also with men, teaching the Apostles what they shall say, when they are brought before Kings, etc. Mat. 10. 20. and an advocate, or actor of Christ's cause against the world of unbelievers, and crucifiers, Joh. 15. 26. and efficaciously convincing the adversaries, Joh. 16. 8. and this is the notion of the word retained among the Talmudists, who continue the Greek word without the termination, and set it in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser. And proportionably to what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must, I suppose, be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 9 31. not that it be restrained to note comfort particularly, but be taken in the latitude, for the whole work of the ministry, to which the Apostles were set apart, and consecrated, and enabled by the Holy Ghosts coming down upon them, and so indeed the word is generally used in the Acts, to denote the preaching of the word, speaking to the people, as the Apostles did in the synagogues, or elsewhere, to tell them their duty of all kinds. So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the sum of his speech or sermon to them all was, that they should cleave unto the Lord. So Act. 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preaching to, or interceding with, them to abide in the faith, and 15. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 22. with much speech they exhorted, or taught, or preached to the brethren. So ch. 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they preached to, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or exhorted them. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 15. a word of exhortation, according to their custom of saying something seasonably to the people at their public assemblies, after their reading of the Law, etc. So Act. 15. 31. the whole message of the Synod at Jerusalem, and their decision of the controversy, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. And I in you] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this writer especially, hath oft a peculiar elegancy in it, and is not fully understood, but by adding the word So in the rendering of it, so also I, and then it hath an influence on the former part of the period, and makes that the first part of a similitude or comparison, as it is itself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second. Thus it is oft in other places, see c. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he remaineth in me, so also I in him. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as God abides in him, so he also in God, and again v. 16. and here in this verse, where two parts (not three) of conviction seem to be set down, as the effects of Christ's resurrection, etc. 1. They shall know that Christ is in his Father, that is, that he came truly with Commission from him, and hath kept close to the discharge of it, varied not from it in the least, That that is the meaning of being in his Father may appear by the use of it again c. 17. 21. that they all may be one as thou Father art in me, and I in thee, that is that they may agree in the same doctrine, as my Father and I agree perfectly in the same, I teaching what is his will should be taught, and nothing else. But more evidently here v. 10. Dost thou not believe that I am in the Father, and the Father in me? i. e. whatsoever I do or teach is the power of God, and the doctrine of God in me, as it follows, the words which I speak are not from myself, but the Father that abideth in me, he doth the works, v. 10. & v. 11. to the same purpose, that the miracles, which he doth, he doth from God, and that is a proof that his doctrine is the doctrine of God. This the Father's raising him from the dead, and taking him up to heaven will convince them of, see c. 16. 10. where his going to the Father is mentioned as a means to convince them of righteousness, i. e. both that he was a righteous person, and that he taught them the true way of righteousness, 2ly, They shall know that Christ continues in them, communicates and derives his power to them, that he hath not forsaken them, v. 18. as by his death they were apt to suspect he did, but are convinced of the contrary by his resurrection, 1. by his appearing to them, 2ly, by his going to heaven, only (as he saith) to prepare a place for them, and then to come meet and conduct them thither v. 3. and 3ly, by his sending his Spirit to them to fit them to be his successors on earth, which is the principal thing in this chapter. Now their obedience, and the sincerity thereof to him, is not any third principal thing, that they were thus to be convinced of by this miracle of Christ's resurrection, being a thing which if it were in them, they might possibly know without Gods working miracles to testify it, and again their knowing of this would be an effect, or consequent of those former convictions, & not a principal branch antecedent (as in the order of the words it lies) to the latter of them. That therefore which the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye in me seems to point at in this place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is only this, that whereas the world should never see Christ again, so they that remained in him, his faithful and obedient disciples, (upon which the whole promise of the Paraclete is built in this chapter v. 15.) should partake of the blessing and fruits of his appearance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and of the Paraclete, and that as they had continued faithful to him, he in like manner would be sure to perform his promise to them, make them his successors in his power in the Church, and preachers of the same doctrine which he had taught from his Father. And so that is the plain meaning of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as you are in me, so I in you, which was the only second thing they needed to be convinced of. Though by the way, I say, as this was the rewarding of their obedience and fidelity to him, so also would it be a testimony from God of the sincerity of it, which he was pleased thus to accept and reward. That this is the right interpretation of this verse appears by the next verse 21. where he that loves Christ and keeps his commandments, that is, that is in Christ here, is the subject, to whom the promise is made of Christ's manifesting himself unto him, which hath appeared to be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I in him. By which it appears that the fidelity to Christ is the qualification or condition required in the subject, to make a man capable of the manifestation of Christ to him, which would not be afforded to any others. And the same is the importance of v. 23.    

CHAP. XV.  
1. I Am the true vine, and my Father is the husbandman.]  
Paraphrase 1. And as he was going on the way, he said to those that were near him, John, etc. I am the true (see ch. 6. f.) generous fruit-bearing vine Jer. 2. 21. my blood as the blood of the grape shall rejoice the heart of God and man, Jud. 9 12. And my Father who hath thus planted me in this world here below, hath the whole ordering of all that belongs to me, and every branch, every believer, every member of my mystical body.  
2. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he 
* Will purge, the ancient Gr. & Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purgeth it, that it may bring forth more fruit.]  
Paraphrase 2. Every barren member of my body, (every unprofitable disciple or Christian) he proceeds to excision of, Every one that is fruitful, he diligently pruneth, and useth all other probable means to render it more fruitful.  
3. 
† You are already pure because of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now ye are clean through the word which I have spoken unto you.]  
Paraphrase 3. You are already sanctified by the operation of my doctrine and spirit upon you, though you may need farther pruning, in order to that greater degree of fruitfulness, v. 2.  
4. Abide in me and I in you: As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.]  
Paraphrase 4. Do ye therefore take care by your obedience and constancy, that I may be so fastened in your hearts, that I may never be out of them, or be provoked to withdraw myself from you, For this presence of mine is absolutely necessary to you, to make you fruitful; As a branch cut off from the vine withers presently, is far from bringing forth any fruit, so he that falls off, or is, by my Father's just judgement on him, broken off from me, deprived of that grace, which, as juice, is distributed to all the branches, as long as they are in the body, can never bring forth any good.  
5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.]  
Paraphrase 5. He that adheres and keeps fast to me, and consequently I to him, he by the grace communicated from me to him, will be enabled to bring forth much fruit, he and none but he.  
6. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned.]  
Paraphrase 6. If ye break off from me, and are by yourselves as branches separated from me, into whom you are ingraffed by faith and obedience, ye strait wither away, and are fit for nothing but the fire.  
7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.]  
Paraphrase 7. As long as you continue obedient to me and my doctrine, all your prayers shall be heard.  
8. Herein is my Father glorified, that ye bear much fruit, 
* And ye shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so shall ye be my disciples.]  
Paraphrase 8. Your fruitfulness is that which alone brings inglory to my Father, and which denominates you truly my disciples.  
9 As the Father hath loved me, so have I loved you: continue ye in my love.]  
Paraphrase 9 My love to you is like that of my Father to me, and that must oblige you to take care to do those things which are grateful to me, that I may continue to love you.  
10. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love.]  
Paraphrase 10. And that will be secured by your constant obedience to my commands, as my obedience to my Father's commandments hath secured me of the continuance of his love.  
11. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.]  
Paraphrase 11. These things have I largely said to you, that the comfort you have taken in my presence, may in my absence continue to you, and by the addition of that comfort of the Spirit, which shall come when I am gone, your joy may abound.  
12. This is my commandment, that ye love one another, as I have loved you.  
13. Greater love hath no man then this, that a man lay down his life for his friends.]  
Paraphrase 13. No man can express greater love to his dearest friends then to adventure to die for them.  
14. Ye are my friends, if ye do whatsoever I command you.]  
Paraphrase 14. And that I mean to do for you, and the benefit of that greatest kindness shall accrue to you, as to my choicest friends, if ye continue obedient to my doctrine and commands.  
15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth: but I have called you friends; for all things that I have heard of my Father, I have made known unto you.]  
Paraphrase 15. And certainly I have long dealt with you as friends, far above the condition of servants, who use not to know their master's intentions, or counsels, or purposes, but only to do his commands, but I have received you as friends, and confidents into my bosom, to make known all my Father's will unto you.  
16. Ye have not chosen me, but I have chosen you and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.]  
Paraphrase 16. And this I have done toward you by way of prevention, out of free undeserved kindness to you, and of my own accord, put you in this blessed course, enabled you to fructify, and bring forth abundance of fruit, to the honour and praise of God, appointed you to go abroad into all the world, and bring in an harvest of converts to heaven, which is a real and a durable fruit, and that which shall be advantageous to you also, devolve on you the benefit of having all your prayers heard by God, all your wants supplied by him, which you shall present to him in my name.  
17. These things I command you, that ye love one another.]  
Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose, as an obligation to you, that (as the most eminent way of return which I expect from you to all this) you live in charity one toward another.  
18. If the world hate you, ye know that it hated me before it hated you.]  
Paraphrase 18. And if ye find by experience, that impious, and hypocritical worldlings do in stead of believing, resist and persecute you, there is no reason that this should give you any discouragement, you are to expect that, and arm yourselves against it by this consideration, that such as these persecuted me before you, and so as I began in love to you, so I have had the first taste of the enmity, and hatred of the wicked men of this world.  
19 If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.]  
Paraphrase 19 These men's opposing and hating you will be a comfortable symptom to you, that you are a peculiar people of mine, dignified above, and separated from the rest of men.  
20. Remember the word that I said unto you, The servant is not greater than the Lord: If they have persecuted me, they will also persecute you; If they have 
† Observed.  note a kept my saying▪ they will keep yours also.]  
Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you, when you remember how oft I have foretold you of it, that you could not in reason expect any better treating, than I have met with before you: If they have persecuted me, in all probability they will persecute you also, and on the other side, you have no more reason to expect of the world, that it should receive your preaching, then that it should receive mine.  
21. But all these things will they do unto you for my name's sake, because they know not him that sent me.]  
Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me.  
22. If I had not come, and spoken unto them, they had not had sin: but now they have no 
* Pretenk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cloak for their sin.]  
Paraphrase 22. If I had not done what I have among them, they might have had the excuse of ignorance, but now they are utterly without excuse.  
23. He that hateth me, hateth my Father also.]  
Paraphrase 23. I have done so much to evidence my being sent from God, that now the opposing me is a malicious resisting of my Father himself.  
24. If I had not done among them the works which none other man 
* Hath do●●, they should have no fit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did, 
See v. 22, 23.  they had not had sin: but now have they both seen and hated both me and my Father.  
25. 
† But that the word written in their law might be fulfilled, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But this cometh to pass, that the word might be fulfilled, which is written in their law, They hated me note b without a cause.]  
Paraphrase 25. By this is fulfilled that of the Psalmist Psal. 35. 19 they have opposed me, when they had all reason to have received and loved me.  
26. But when the 
* Paraclete shall come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.  
27. And ye also shall bear witness, because ye have been with me from the beginning.]  
Paraphrase 26, 27. But at the coming of the Holy Ghost, that pleader or advocate of my cause (see note on c. 14. b.) whom I will send from the Father, that Spirit, which proceedeth from the Father, and who by his coming will open men's eyes, and give them a right understanding of me, he shall maintain my cause against all opposers, by coming down on you shall give you assurance of my being sent from God, and by the gift of tongues shall enable you to convince all others, and shall constitute you witnesses of it to all, as being the fittest to do so by your having been eye-witnesses of all that I have done, having been with me at the first, and never departed from me since.  

Annotations on Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Kept] The joining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it seem a little probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be here taken in an ill sense, for an infidious observing or treacherous watching of Christ's words, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes used (see Lu. 20. 26.) and so also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Psal. 56. 7. they observe, that is, watch, my steps, when they lay wait for my soul,) and Job 7. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when God is said to be the observer of men. But the use of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, especially in the writings of S. John, ch. 8. 55. ch. 14. 23, 24. ch. 17. 6. 1 Joh. 2. 5. Rev. 3. 8. and 10. ch. 22. 7, 9 and that with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commands in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words very often (and particularly in this Chapter v. 10. twice,) will be sufficient reason to reject this rendering, and to read it literally, If they have kept my word, they will also keep your word, that is, obey and observe it, making their not observing the word of Christ an argument that they will not observe the Apostles neither; or, that by this experiment of their dealing with Christ they maylarn what kind of dealing or entertainment is to be looked for from the world for the disciples of Christ, agreeable perfectly to what was before said of the world's persecuting them also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Without a cause] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies gratìs, without any hire, freely, without intuition of wages, and is so taken Mat. 10. 8. Rom. 3. 24. 2 Cor. 11. 7. Apoc. 21. 6. 22. 17. is here and Gal. 2. 21. taken for without a cause whether Impellent (as here, they hated me without any motive, or impulsive, to hatred on my part offered to them) or Final, as in the Galat. Then did Christ die in vain, or to no purpose. The reason of these various acceptions of the word beyond its native extent, is to be fetched from the like use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both these, and proportionably the Greek, though naturally it do not extend to these is, according to the custom of these writers, used in the same largeness as the Hebrew is.    

CHAP. XVI.  
1. THese things have I spoken unto you, that ye should not be 
* scandalized, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offended.]  
Paraphrase 1. All this have I said to fortify you, that you should not be deterred from my service by the hazards which attend it.  
2. They shall put you out of the synagogues, yea, the time cometh, that whosoever killeth you 
† Shall seem to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will think that he 
* Offer God an oblation, of worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth God service.]  
Paraphrase 2. They shall remove you from their assemblies (c. 9 b.) and when they have done so, within a while, they shall think it not only lawful, but acceptable to God (and of the nature of a sacrifice, which propitiates for other offences) to put you to death.  
3. And these things will they do unto you, because they have not known the Father, or me.]  
Paraphrase 3. And the ground of their doing so, is the great impiety of their hearts (see c. 6. note d.) their not liking either the old commands of my Father, or those which I now bring from him.  
4. But these things have I told you, that when the time shall come, you may remember that I told you of them. [And 
‖ But I spoke not these things to you from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these things I said not unto you at the beginning, because I was with you.]  
Paraphrase 4. Till this time that I am ready to depart from you, I did not think fit to say this to you, because whilst I was here, all the malice of men bend itself wholly against me, letting you alone.  
5. But now I go my way to him that sent me, and none of you asketh me, Whither goest thou?  
6. But because I have said these things to you, sorrow hath filled your heart.]  
Paraphrase 5, 6. But now as you come to be uppermost in this employment of revealing my Father's will, the opposition will light on you. This departure of mine fills you with sadness, and you are so intent upon the sad thought of it, that you do not ask one question about the end of my journey, or about the benefit that may redound to you by it, and shall certainly do so.  
7. Nevertheless I tell you the truth, It is expedient for you that I go away: for if I go not away, the note a 
* Paraclete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Comforter will not come unto you; but if I depart, I will send him unto you.]  
Paraphrase 7. For let me tell you, the holy Ghost is not to come till after my departing, and his coming shall be of more advantage to you, than my staying would be.  
8. 
† And he, when he comes shall convince the world concerning sin, and concerning righteousness, and concerning judgement.  And when he is come, he will reprove the world of sin, and of righteousness, and of judgement.  
9 Of sin▪ because they believe not on me.  
Paraphrase 8, 9, 10 11. And when he comes, he will plead my cause against the world, and lay against it all the three sorts of actions that are amongst the Jews usual in their courts, 1. He shall charge it with the crime of not believing in me, by the gift of tongues, etc. evidencing, that I, that am to be preached by that means, am indeed the true Messias, and so likewise by the fulfilling those predictions which now I give you. 2dly, He shall vindicate and justify my mission, and innocence, by my ascension to heaven, taking me away out of the reach of humane malice, and rewarding my patience with his consolations. 3dly, He shall urge and work revenge upon Satan and his instruments who crucified me, and retaliate destruction back upon them.  
10. Of righteousness, because I go to my Father, and ye see me no more.  
11. Of judgement, because the Prince of this world is judged.]  
12. I have yet many things to say unto you, but you cannot bear them now.]  
Paraphrase 12. Beside all that I have yet said, I have many things concerning the Christian law to reveal to you, which being so distant from the law of the Jews, wherein ye have been brought up, and for which you are so zealous, ye cannot yet receive or be patient of them, (see Orig. cont. Cells. l. 2.)  
13. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak: and he will show you things to come.]  
Paraphrase 13. But when the Holy Ghost comes, whose title it is to be the Spirit of truth, he shall instruct you what is to be done, teach you the full of my Father's will for the laying aside of the ceremonial external law of the Jews, freeing all Christians from that yoke, etc. For it shall be no private doctrine of his own, which he shall reveal to you, but either that which I have already taught, but you have either not observed or forgotten, or that which you are not yet, but afterwards to do (how you are to behave yourselves in the business of the Jews and Gentiles, when the Jews finally reject the Gospel, etc.) and which I have not yet revealed to you, as being not yet seasonable.  
14. He shall glorify me, for he 
† Receiveth, The ancient Gr. & Lat. MS. and most other read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall receive of mine, and shall show it unto you.]  
Paraphrase 14. What he doth shall tend to the illustrating of me. For he being sent from my Father by me, shall in all things accord with me, and thereby appear to have his message from me, and to declare nothing to you, but what he hath from me.  
15. All things that the Father hath are mine, therefore said I, that he shall take of mine, and shall show it unto you.]  
Paraphrase 15. And when I say this, I mean not so to appropriate to myself, as to exclude my Father, but because all things are common to me and my Father, and because all my will depends on the Father, and because 'tis my work wholly to attend the will of my Father, therefore whatsoever of this nature he shall reveal to you, I call that mine, and the revealing of this, his taking of mine and declaring to you.  
16. A little while and 
* Ye see me not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye shall not see me, and again a little while and ye shall see me, because I go to the Father.]  
Paraphrase 16. Within a while I shall for a time be taken from you, than again within a little while after that I shall be with you again before my ascension, for it is not possible for me to be held by death, I must arise and go to my Father.  
17. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me; and again a little while, and ye shall see me; and, 
† I go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because I go to my Father?  
18. They said therefore, What is it that he saith, A little while? we cannot tell what he saith.  
19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye [inquire] among yourselves of that I said. 
See v. 23, and 30.  A little while and ye shall not see me; and again a little while, and ye shall see me?  
20. Verily, verily, I say unto you, that [ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.]  
Paraphrase 20. You shall have a time of mourning, and the world of joy, but your sadness shall be soon turned to rejoicing, and theirs ere long into heaviness.  
21. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of her child, she remembreth no more the anguish, for joy that a man is born into the world.  
22. And ye now therefore have sorrow; but I will see you again, and your hearts shall rejoice, and your joy no man taketh from you.]  
Paraphrase 21, 22. Your sorrow at my death shall be like the woman's pangs of travail, but when it shall appear to you that my death doth but usher in my resurrection and ascension, as the pangs of travail do the birth of a manchild, than your sorrow shall vanish in the presence of this joy, which shall be a durable joy.  
23. And note b in that day ye shall ask me nothing: Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you.  
24. Hitherto ye have asked nothing in my name; ask and ye shall receive, that your joy may be 
* Fulfilled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  full.]  
Paraphrase 23, 24. When that Spirit is come, he shall have taught you all things, satisfied all your doubts and ignorances', that you shall not need ask me any more questions. After my departing you shall use a new form in your prayers to God which as yet you have not used, make your requests to him in my name, upon that score of your being my disciples, and my giving you this authority, and whatever tends to the fulfilling of your joy, to your real good, shall be granted to you.  
25. These things have I spoken unto you in proverbs: the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.]  
Paraphrase 25. My discourse to you hitherto may have had some darknesses in it, which I designed on purpose, but the Holy Ghost shall set all before you plainly (see note on c. 7. a.) according as 'tis my Father's pleasure to have things ordered in the Church, see v. 13.  
26. In that day ye shall ask in my name: and I say not unto you that I will pray the Father for you.  
27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.]  
Paraphrase 26, 27. And one benefit that by my ascension and the descent of the Spirit shall come to you, is, that you shall not need my offering up your prayers for you, but you may in my name offer them up to God yourselves, and God, out of his love and respect to those that believe on me, and receive me as the son of God sent from heaven to declare his will to you, shall grant all that you shall ask.  
28. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father.  
29. His disciples said unto him, 
See note on c. 7. a.  Lo, now speakest thou [plainly] and speakest no proverb.  
30. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.]  
Paraphrase 30. Now we discern that as thou knowest all things, so thou art pleased to reveal all saving truth evidently to us, of thine own accord, This convinces us that God sent thee, and that thou camest to reveal his will.  
31. Jesus answered them, [Do ye now believe?]  
Paraphrase 31. You speak a little confidently of your belief now, at a distance from danger.  
32. Behold, the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me.]  
Paraphrase 32. But the time is now at hand, that ye shall fly from me to your homes every one of you, and so though ye believe on me, ye will not yet confess me, but forsake me, and, as much as in you is, leave me alone: But although ye forsake me, my Father will not, he will continue close to me, and acknowledge me even in death itself, yea and raise me up from death.  
33. These things I have spoken unto you, that in me ye 
* may, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.]  
Paraphrase 33: This I have foretold you, that you may depend on me for all kind of prosperity, and, by consideration of my conquest over all that is formidable in the world, take courage, and hold out against all the terrors and threats of the world, and the sufferings in it.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Comforter] What is meant by the word Paraclete here attributed to the Holy Ghost, hath been mentioned, Note on c. 14. 16. and will more fully be discernible by this place. For of the Paraclete, taken in the notion of an advocate, or actor, this is the office, to convince the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accuser, or, as it is Tit. 1. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to justify the cause against all gain sayers, to convince them, or to convince others, that they have complained or acted unjustly. So that all that here follows, must in any reason so be interpreted, as shall agree with the customs of pleading causes among the Jews. Now there were 3 sorts of causes or actions among the Jews, 1. public judgements, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, concerning criminal matters, and those consisted in the condemnation and punishing of offenders against God, false prophets, etc. 2dly, in the defending of the just or upright, against all oppression, or invasion, or false testimony, and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning justice, or equity or righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the 3d in pleading against any for trespass against his neighbour, as in robbery etc. and urging the law of Retaliation, to suffer as he hath done, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgement. In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world, who had rejected and crucified him; One action he should put in against the world of the first kind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning that question whether Christ were guilty of being a false prophet, or they of not believing a true prophet, the Messias of the world, and should demonstrate or prove them guilty of a great crime, viz. of not believing the Messias, and that should be managed thus, There are rules set down, Deut. 18. 22. to discern and distinguish a false prophet from a true, and particularly to discern the Christ or Messias, v. 18. viz. if undertaking to be the Messias, and to prove that by foretelling things, which were not in the power of the devil to work or to foretell, all the things which he foretold came to pass. Now one of the things foretold by Christ, was, that the Spirit or Paraclete should come, Which being fulfilled by his coming, and his coming from God, and not from the devil, but destructive to his kingdom, this would be a convincing argument, that he was a true prophet, and so the Messias, which he affirmed himself to be, and so that they were guilty of a great sin, in not believing on him, of a greater in crucifying him, and therefore that they ought to expect that punishment of excision, Deut. 18. 19 which after, within a while, did accordingly befall that nation. A second action which the Holy Ghost did put in for Christ against the world, was to vindicate his innocence, though he had suffered among them as a malefactor, and his way of managing that was, by giving them assurance, and convincing them, that he which was thus condemned and crucified by them, was by God taken up into heaven, (as a clear testimony of his innocence) to partake of his own glory there. The third action was that of judgement (or of punishing injurious persons by way of Retaliation) against Satan, the cause, and author of the death of Christ, who put it into Judas' heart, and the chief Priests and Pharisees, the former to deliver up, the latter to put him to death: And by the coming of the Holy Ghost, and preaching of the word through the world, and so the spreading of Christianity among the Gentiles (which was an effect of this coming, and office of the Holy Ghost,) this work of Retaliation was wrought most discernibly on Satan, or the Prince of this world; he put Christ to death, and he himself is slain, (as it were) his kingdom destroyed, his idols, Oracles, abominable sins, (whereby he reigned every where among the Gentiles in the heathen world) were remarkably destroyed by this coming of the Holy Ghost, and so the world, and the Prince thereof judged, sentenced, and condemned judicio talionis, to suffer from Christ, as he had dealt with him, and that was the convincing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning judgement. This seems to be the meaning of this very difficult place, to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels, and from Val. Schindler in his Pentaglott. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1521. C.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. In that day] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In that day here, may possibly be mistaken, by assigning too restrained a sense to it. For if it be applied to that part only of the precedent verse, But I will see you again, which notes the space immediately following his Resurrection (see c. 14. 19) and antecedent to his Ascension, it will not then be proper to affirm of that space, that they should ask him nothing; for it is evident that at that time of seeing him, they asked him many things (see Act. 1. 6.) But as this Resurrection of Christ was attended with his Ascension to heaven, and sending the Paraclete, so it is most exactly true which here follows, In that day ye shall ask me nothing, that is, shall have no need of ask more questions, The Paraclete shall teach you all things. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which is rendered ask, and not that other notion of ask for praying in the following words, may appear first by v. 19 where they being dubious and uncertain what he meant by, yet a little while, and ye shall not see me, etc. it is said, Jesus knew that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ask him, that is, ask him the meaning of that speech, and to that he here refers in the same word, In that day, when that course shall be taken for the instructing you so perfectly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall ask me nothing. 2dly, By the changing of the word in the other part of this verse, where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever ye shall ask or beg, of the Father, etc. and not as it is here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the same sense must the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that day be taken again ver. 26. that which is there said, belonging not peculiarly to that time betwixt his Resurrection and Ascension, but to the state of them, and all Christians after Christ's departure from them, to the right hand of his Father.    

CHAP. XVII.  
1. THese words spoke Jesus, and lift up his eyes to heaven, and said, Father, [the hour is come, glorify thy son, that thy son also may glorify thee.]  
Paraphrase 1. The time of my suffering is come, enable me to go through all that is now before me, ready to come upon me, and receive me up into thy glory, v. 5. that in the strength of my resurrection, the Gospel may be received, and believed in, over the whole world.  
2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.]  
Paraphrase 2. According as thou hast given me power of sentencing all men, condemning or absolving them, which power is to be instated on me at my resurrection, that I may give eternal life to all, whom thou hast to so given me, so inclined their hearts that they cordially and sincerely come unto me; see note on c. 6. d.  
3. And this is life eternal, that 
* They know thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they might know thee the only true God, and 
† Whom thou hast sent, Jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jesus Christ whom thou hast sent.]  
Paraphrase 3. And all that is required to make men partakers of this eternal life, is, beside the knowledge of the Father, the only true God, (together with obedience to his commands formerly revealed by him) the embracing Christ, and acknowledging his commission from the Father, (and him as the only true God also, 1 Joh. 5. 20.) and so receiving and observing all that is said and commanded by him.  
4. I have glorified thee on the earth: I have finished the work which thou gavest me 
* That I should do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to do.]  
Paraphrase 4. I have testified and proclaimed thy will here in this world, and so glorified thee here, and have done all, which thou hast appointed me to do by way of office or ministry here.  
5. And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was.]  
Paraphrase 5. And do thou now, O Father, deal with me proportionably, assume this passable, mortal, humane nature of mine, wherein I have served thee, unto a participation of that honour and dignity and glory, which, before I took this nature on me, I enjoyed with thee before the foundation of the world, even from all eternity, see Phil. 2. 6, 9  
6. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word.]  
Paraphrase 6. I have made known thy will to those peculiar disciples, v. 18. whom thou wert pleased by thy grace to fit, and so to bring to me, to undertake my discipleship, and attend me in the nearest relation, who being servants of thine, have received my word, and obeyed it as thine, (see note on c. 6. d.) and served me in the publishing of it.  
7. Now they have known that all things whatsoever thou hast given me, are of thee.]  
Paraphrase 7. These have cordially acknowledged that all that message v. 4. on which I was sent, was committed to me by thee.  
8. For I have given unto them the words which thou gavest me, and they have received them, and have known surely, that I came out from thee, and they have believed that thou didst send me.]  
Paraphrase 8. For that message by thee committed to me, I have committed to them, and they have received it, as that which in my name they will communicate from thee to the world, being sufficiently assured that my coming and preaching was all by commission from thee.  
9 I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine.  
10. And all mine are thine, and thine are mine, and 
* I have been glorified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer for that, which for others I cannot pray, a prayer for their constancy (in persecutions, v. 15.) and continuance in the faith, and union with me, v. 12. this I can ask, only for believers, (for they only are capable of it) not for the world of impenitent unbelievers, (who will be sure to despise and trample on, and persecute them, v. 14.) for believers I say, and peculiarly for my disciples, whom thou, by having iven them to me in an eminent manner, must look on as thine own, and also reward them, for having received, and confessed, and performed service to me.  I am glorified in them.]  
Paraphrase 9, 10. I now offer up a prayer peculiarly for them, which I know are most precious in thy sight (praying for all believers v. 20. and at other times, though not now, for his very Crucifyers) and that  
11. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, 
‖ keep them through thy name which thou hast given to me, for the King's MS and many ancient copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●nd so the Syriack, Euthymius, Theophylact, Cyril.  keep through thine own name those whom thou hast given me, that they may be one, as we are.]  
Paraphrase 11. And this, because now I am likely to leave them to hazards and persecutions, and whilst I am a leaving the world they tarry in it, Therefore, holy Father, I beseech thee, take them into thy tuition, and protect them in the discharge of their Apostleship, which after my departure lies wholly on them, keep all my disciples by thy power, (and by that declaration of thy will, which thou hast afforded me, by the Gospel, thy power unto salvation of all believers) from peril and defection, that they may live to teach and preach uniformly (all agreeing in the same) what I have taught them, in like manner as I have taught, (without any alteration) what I had from thee.  
12. While I was with them in the world, I have kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.]  
Paraphrase 12. All this while of my continuing among them, I have laboured, by thy will to them, to confirm them, and also to preserve them from danger, and it hath succeeded well, of all those whose hearts were by thy preventing grace so prepared, as that they came to me and undertook my service (see note on c. 6. d.) none hath miscarried or fallen off (see c. 18. 9 and here v. 15.) but only that wicked traitor prophesied of, Psal. 109.  
13. 
* But new I come to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And now come I to thee, these things I speak in the world, that they might have my joy fulfilled in themselves.]  
Paraphrase 23. But now that I am to depart from them, I beseech thee, and express this request of mine publicly, while I am here, that that courage which I exhort them to, and that cheerfulness, in passing through all hazards, may, by their knowing that I thus pray for them, be confirmed in them, and that the joy, which my presence among them now maintains and holds up in them, may be continued to them completely, when I am gone, by remembering what I have now done for them.  
14. I have given them thy word, and the world hath hated them, because they are not of the world, even as I am not of the world.  
15. I pray thee not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.]  
Paraphrase 14, 15. By receiving that doctrine which I have taught them from thee, they are sure to be persecuted by the men of this world, and all I beseech for them, is, not that they should be taken hence from preaching it to the world, but preserved constant in all affliction, that they fall not off from thee, nor miscarry in the approaching danger, (see v. 12. c. 18. 9) but live to testify thy truth to the world.  
16. They are not of the world, even as I am not of the world.]  
Paraphrase 16. They will not be for the world to like or entertain, any more than I have been.  
17. Sanctify them 
† for, or in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through thy truth. Thy word is truth.]  
Paraphrase 17. Be thou pleased therefore to set them apart, to fit them, and consecrate them for the preaching of thy truth, the Gospel. See v. 19 and S. chrysostom.  
18. As thou hast sent me into the world, even so have I also sent them into the world.  
19 And for their sakes I sanctify myself, that they also might be sanctified 
* for, or in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the truth.]  
Paraphrase 18, 19 For to this office and undertaking they are sent by me, as I was by thee, (see c. 20. 21.) therefore I intercede, and withal I offer myself up a sacrifice, for the consecrating of them, that they may do as I do, venture their lives in the preaching thy will, and by this offering of mine, as the ceremony of their consecration, be consecrated, or set apart for that function.  
20. 
† Yet do I not pray for them only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Neither pray I for these alone, but for them also which shall believe on me through their word,  
21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.]  
Paraphrase 20, 21. And what I beg for them I beg also for all succeeding believers which shall by them hereafter be brought to the faith (and succeed them in the government of the Church) that they also may accord and continue uniformly in one faith and doctrine, that which I from thee have taught, and this by obeying our example, following the copy, which we have set them, by agreeing one with the other in all things, that so this agreement of all (thou, and me, and them) may be a powerful means of convincing the world that I am sent by thee, which the diyisions (and dissensions) of my disciples may bring into suspicion.  
22. And the glory which thou gavest me, I have given them: that they may be one, even as we are one.  
Paraphrase 22. As for my disciples (to whom he returns again, the 20th and 21th verses being included in a parenthesis, see c. 6. note d.) To this end I have furnished them with the power of working miracles (called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13.) that they may preach this doctrine. Do thou therefore sanctify them also, that as I have been able to do whatsoever works of power thou are able to work, so they may be able to do also, through the presence of our power working in them.  
23. I in them, and thou in me, that they may be 
† perfected into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made perfect in one, and that the world may know that thou hast sent me, and hast loved them as hast thou loved me.]  
Paraphrase 23. I working in, and enabling them, as thou dost me, that they may be thus sitted, and consecrated to their office, in being partakers of the same miraculous power, and through zeal to thy truth, confer all their endeavours to the propagating thereof. And this, as it may appear to be an effect of thy favour toward them, in like manner as it was to me, will be a means of convincing the world, that thou hast sent me, and in like manner them also, because such power can be had from none but thee.  
24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou 
* or gavest me before the foundation of the world, because thou hast loved me.  hast given me; for thou lovedst me before the foundation of the world.]  
Paraphrase 24. And for all that thus sincerely come from thee to me, which from being thy servants come and receive, and believe in me, (see c. 6. note d.) obey my message also, for them I pray, that they may follow me to heaven, that they may manifestly see the honour wherewith thou hast magnified me, (an effect of thine infinite love toward me) before all eternity, and not look on me any longer as a mortal passable man, such as now I am, see v. 5.  
25. O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me.]  
Paraphrase 25. And yet for all this, righteous Father, the rulers and great men of the world do not acknowledge thee after all thy goodness to them, as appears by their not receiving of me, who am sent by thee: But as I have received the Revelation of thy will, known thy secret counsels, so, though the world have not, yet these disciples of mine, for whom I now pray, have been convinced, and acknowledge that I come from thee.  
26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me, may be in them, and I in them.]  
Paraphrase 26. And therefore I have revealed thee, and thy attributes, and purposes to them, and will do so still; that as thou hast expressed thy love to me, so I may express mine to them, and enable them to work the same works, that I am able to work.   

CHAP. XVIII.  
1. WHen Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered and his disciples.  
2. And Judas also which betrayed him, [knew the place:] for Jesus oft times 
* assembled there with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  resorted thither with his disciples.  
Paraphrase 2. knew that to be the place where Jesus used to be, and where he would be found at this time.  
3. Judas then having received a band of men, and officers from the chief priests and Pharisees, cometh thither 
† with lights and lamps  with note a lanterns and torches and weapons.]  
Paraphrase 3. Judas therefore furnishing himself with a band of soldiers, and some of the ministers of the Sanhedrim, cometh to that place with candles and lamps, many of both sorts (which, though it were full moon, might yet be needful, by reason of clouds) and withal, weapons, to apprehend, when they had found him.  
4. Jesus therefore knowing all things that 
* ●ere coming upon him, came out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should come upon him,] went forth, and said unto them, Whom seek ye?  
Paraphrase 4. Jesus therefore knowing all that was done by them, and what was approaching to him,  
5. They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also which betrayed him, stood with them.  
6. As soon then as he had said unto them, I am he, [they] went backward, and fell to the ground.  
Paraphrase 6. the soldiers, etc.  
7. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.  
8. Jesus answered, I have told you that I am he. If therefore ye seek me, [let these go their way.]  
Paraphrase 8. let my disciples, all but myself, be dismissed, or not apprehended.  
9 That the saying might be fulfilled which he spoke, Of them which thou gavest me, have I lost none.]  
Paraphrase 9 And by this means that speech of his (see ch. 17. 12, 15.) had another, beside the ordinary completion, that no one of his disciples was cut off with him.  
10. Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut off his ear: the servants name was Malchus.  
11. Then said Jesus unto Peter, [Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?]  
Paraphrase 11. This ought not to have been done by thee: shall I not suffer patiently, without resisting, what my heavenly Father hat ʰ determined I shall suffer?  
12. Then the band, and the 
† Colonel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  captain, and officers of the Jews took Jesus and bound him,  
13. 
See Lu. 3. 2.  And led him away to [Annas] first, (for he was father-in-law to Caiaphas) which was the high priest that same year.  
14. Now Caiaphas was he which gave counsel to the Jews,] that it was expedient that one man should die for the people.  
Paraphrase 14. This was that Caiaphas, who spoke those words in the Sanhedrim, as they were consulting about Christ, ch. 11. 50.  
15. And Simon Peter followed Jesus, and so did [another disciple.] That disciple was known unto the high priest, and went in with Jesus into the 
† hall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  palace of the high priest.  
Paraphrase 15. John.  
16. But Peter stood at the door without. Then went [that other disciple which] was known unto the high priest, and spoke unto her that kept the door, and brought in Peter.  
Paraphrase 16. John, who  
17. Then saith the damosel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.  
18. And the servants and officers stood there, who had made a fire of coals (for it was cold) and they warmed themselves: and Peter stood with them and warmed himse.  
19 The high priest than asked Jesus of his disciples, and of his doctrine.  
20. Jesus answered him, I spoke [openly] to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews 
* or come together from every place, for some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Jews assemble.  always resort, and in secret have I said nothing,  
Paraphrase 20. publicly, before an assembly (see note on c. 7. a.)  
21. Why askest thou me? Ask them which heard me, what I have said unto them: behold, they know what I said.  
22. And when he had thus spoken, [one of the officers which stood by, 
‖ or gave Jesus a blow with a rod or wand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. see note on Mat. 26 m.  struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?]  
Paraphrase 22. One of the Apparitors or Sergeants that were there, thinking himself authorized to do it by the judgement of Zelots, struck Jesus, as one that had violated the sanctity of the high priest.  
23. Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?  
Paraphrase 23. Jesus answered him, If there were any ill in my speech, accuse me and prove it; but if there were no crime in me, why dost thou strike me?  
24. Now Annas had sent him bound unto Caiaphas the high priest.  
25. And Simon] Peter stood and warmed himself, they said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.  
Paraphrase 25. And in Caiaphas' hall, Simon  
26. One of the servants of the high priest (being his kinsman, whose ear Peter cut off) saith, Did not I see thee in the Garden with him?  
27. Peter then denied again, and immediately the cock crew.  
28. Then led they Jesus from Caiaphas unto the 
† praetor's hall, and it was morning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hall of judgement: and it was early, And they themselves went not into the judgement hall, note b lest they should be [defiled; but that they might eat the Passeover.]  
Paraphrase 28. legally polluted by being present among the heathen or Roman soldiers, which being a legal pollution would make it unlawful for them to eat the Passeover.  
29. Pilat then went out unto them, and said, What accusation bring you against this man?  
30. They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.  
31. Then said Pilate unto them, [Take ye him and judge him according to your law. The Jews therefore said unto him, 
* we have no authority  note c It is not lawful for us to put any man to death.]  
Paraphrase 31. Do ye take him, and proceed with him according to your own laws. But they replied, You know that we cannot proceed in a capital matter, according as our laws require, the power of punishing capitally being taken away from us by the Romans.  
32. That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die.]  
Paraphrase 32. Jesus had foretold that he should be lifted up or crucified, which was a Roman punishment, This prediction of his was now to be fulfilled, and to that tends the Jews saying, that the power of putting men to death was taken from them, and was only in the power of the Roman Procurator.  
33. Then Pilate entered into the judgement hall again, and called Jesus, and said unto him, Art thou the King of the Jews?  
34. Jesus answered him, [Sayest thou this thing of thyself, or did others tell it thee of me?]  
Paraphrase 34. Dost thou ask this question for thine own satisfaction, or as a crime laid to my charge by the Jews?  
35. Pilate answered, [Am ja Jew? Thine own nation and the chief Priests have delivered thee unto me: What hast thou done?]  
Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves? The Jews have laid this to your charge; that you pretend to be their King, What have you done to give occasion to this charge?  
36. Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.]  
Paraphrase 36. In answer to Pilat's question, v. 33. Jesus said, I pretend not to, nor aim at any earthly kingdom, If I did, I should engage my followers in a military manner to assist me as their King, and defend me from being delivered into the Jews power; but now by the contrary (as appears by the reproof of Peter ver. 11.) it appears that I do not pretend to any such earthly kingdom.  
37. Pilate therefore said unto him, Art thou a King them? Jesus answered, [Thou sayest that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.]  
Paraphrase 37. It is as thou sayest, I am a King, I was born in humane flesh to this end, namely to be a King, Luk. 1. 32. and for this cause came I into the world, (see note on c. 1. a) that I should testify the truth of God, therefore I testify this, and every servant of God is convinced of it, and accordingly receives and obeys me.  
38. Pilate saith unto him, [What is truth?] And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.  
Paraphrase 38. What meanest thou by the truth?  
39 But ye have a custom that I should [release unto you one] at the Passeover: will ye therefore that I release unto you the King of the Jews?  
Paraphrase 39 set one prisoner at liberty at your entreaty  
40. Then cried they all again, saying, [Not this man, but Barrabas. Now Barrabas was a robber.  
Paraphrase 40. No by no means, but release to us Barrabas. This abbess was a robber. Barrabas was one that in an insurrection had been guilty of murder, Act. 3. 14. and was a robber also.  

Annotations on Chap. XVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Lanterns] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a lamp, or light, but that, saith he, expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not for a lantern, but, as he goes on, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) any thing that hath a light on it, which being as 'tis there, contradistinct to the lantern, is a candle on a candlestick, or somewhat proportionable to that among the Jews, which we usually express by the word Lights, that is candles, etc. set out for use and service.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Lest they should be defiled] The Praetors hall was full of pilate's Roman soldiers; now these being Gentiles, are in that condition, of which Maimonides saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they are to be accounted for such, as have a perpetual issue of blood upon them, whensoever any thing is to be done wherein the question of cleanness or uncleanness is considerable, As here in the eating the Passeover, of which no unclean person was to partake. So that by presence among the Gentiles this legal uncleanness is contracted, as much as by any thing. Hence is that of Act. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is unlawful for a Jew to be joined to, or conversed with an heathen: so Act. 11. 3. Why didst thou go in to those that were uncircumcised, and didst eat with them? And Justin out of Trogus speaking of the Jews, and affirming falsely, that they were banished out of Egypt, for fear of infecting the Egyptians with some disease, Lest, saith he, they should be avoided, and hated by all other nations for the same cause, Caverunt nè cum Peregrinis communicarent, quod ex causa factum, paulatim in disciplinam religionémque convertit, they took care never to communicate with strangers, which being first done on this cause (so this Heathen had resolved to defame them) by degrees turned into discipline and religion, that is, became a settled law among them. So Apollonius Molo in Joseph. l. 2. cont. Appion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They might not converse with them which chose to live after other customs of life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. It is not lawful for us to—] The Jewish Rabbins were wont to say, that Forty years before the destruction of the second Temple, the power of Judicature in capital crimes was taken from them, because, say they, murderers prevailed and dissipated capital punishments from Israel. And accordingly it appears that Christ here was crucified by the Romans, the Jewish form of hanging being by stoning first, and then setting up a stake and a piece of wood across it, and hanging the dead person up (his hands being joined and nailed together) toward the West, and then taking him down, and burying the wood with him: But for crucifying men alive, as the Romans did Christ, there is nothing to be found among the Jews, who, if they had had the execution of him, would first have stoned him, which they often attempted to do. See Paul. Fagius on the Chald. Paraph. Deut. 21. 22.    

CHAP. XIX.  
1. THen Pilate therefore took Jesus and scourged him.]  
Paraphrase 1. Then Pilate thinking to satisfy the Jews importunity by inflicting this lighter punishment on him, appointed Jesus to be scourged, meaning, when he had done, so to release him, see Lu. 23. 16.  
2. And the soldiers plaited a crown of thorns, and put it on his head, and they put on him a purple robe.  
3. And said, Hail King] of the Jews: and they 
* Or struck him with rods or cudgels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Matth. 26. note m.  smote him with their hands.  
Paraphrase 3. And saluted him as a mock-king.  
4. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, [that ye may know that I find no fault in him.]  
Paraphrase 4. And profess to you, that having scourged him I found nothing capital in him, or which may deserve farther punishment, or indeed any at all.  
5. Then came Jesus forth, wearing the crown of thorns, and the purple robe, and Pilate saith unto them, [Behold the man.]  
Paraphrase 5. See him that ye accuse for taking upon him to be King of the Jews, these are all the ensigns of his dignity, You see he hath been scourged and reproachfully used, This may suffice for any fact by him committed, Lu. 23. 16.  
6. When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him and crucify him, for I find no fault in him.  
Paraphrase 6. When therefore those of the Sanhedrim, and the officers that attended them, saw him, they called to have him crucified; But Pilate professed he could find nothing for which to do it, and therefore they must do it themselves, if they would have it done, for he could not.  
7. The Jews answered him, We have a law, and by our law he ought to die, because he [made himself] the son of God.  
Paraphrase 7. took upon him to be  
8. When Pilate therefore heard that saying, he was the more [afraid.]  
Paraphrase 8. afraid of passing any sentence against him.  
9 And went again into the judgement hall, and saith unto Jesus, [Whence art thou?] But Jesus gave him no answer.  
Paraphrase 9 What is thy stock or extraction?  
10. Then saith Pilate unto him, [Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?]  
Paraphrase 10. Wilt thou behave thyself thus obstinately toward me, who have it in my power either to put thee to death, or to free thee from it?  
11. Jesus answered, [Thou couldst have no power at all against me, except it were given thee from above, therefore he that delivered me unto thee hath the greater sin.]  
Paraphrase 11. I am under no crime at all, in which thou mayst found the right of putting me judicially to death, and having the whole host of Angels at my command, I am also able to rescue myself out of thy hands; So that thou hast neither right nor power to inflict any punishment on me, were it not that God, who is my father, hath in his great wisdom, and divine counsels, for most glorious ends, to the good of the world, determined to deliver me up into thy power, to suffer death under thee. And this is a great aggravation of the sin of Judas, and the Jewish Sanhedrim, he to deliver me up to them, they to make thee their instrument to serve their malice, in crucifying me, not only an innocent person, but even the son of God himself. This they have had means to know better than thou, and therefore though thy sin be great, yet theirs being against more light, is much more criminous, and shall accordingly be more severely punished.  
12. And 
* f●om hence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either from this time, or this thing, hereupon  from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, [thou art not Caesar's friend:] Whosoever maketh himself a king, 
† opposeth Caesar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K.  speaketh against Caesar.  
Paraphrase 12. This speech of Christ's was so resented by Pilate, that from that time he was very solicitous to have him set at liberty. But the Jews clamours and threats overawed him, telling him that this Jesus was a stirrer of sedition, and disturber of the government, and if he did not put him to death, he should not perform the part of a Procurator of the Roman Empire.  
13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgement seat, in a place that is called the pavement, but note a in the [He●rew] Gabbatha.  
Paraphrase 13. Syriack  
14. And it was the preparation of the Passeover, and note b about 
* the ancient Greek and Latin MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was about the third hour: but the Kgs MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was about the fixed.  the sixth hour:] And he saith unto the Jews, Behold your King.  
Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread, and 'twas toward noon or midday.  
15. But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no King but Caesar.  
16. Then delivered he him therefore unto them to be crucified: and they took Jesus and led him away.]  
Paraphrase 16. Thereupon he passed sentence against him, according to the votes of the Jews, that he should be crucified, and the soldiers, v. 23. led him away to execution.  
17. And he note c bearing his cross went forth 
† to the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into a place, called, The place of a scull, called in the Hebrew, Golgotha.]  
Paraphrase 17. And a cross being laid on his shoulder, he was led toward a place called in Syriack Golgotha, that is, the place of a scull (but by the way they met Simon of Cyrene, and made him carry the cross part of the way.)  
18. Where they crucified him, and two other with him, on either side one, and Jesus in the midst.  
19 And Pilate wrote [a title,] and put it on the cross, and the writing was, Jesus 
* the Nazarene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of Nazareth, the King of the Jews.  
Paraphrase 19 the cause of his death, his accusation, see note on Mar. 15. b.  
20. This title then read many of the Jews, for the place, where Jesus was crucified, was nigh to the city: and it was written [in Hebrew, and Greek, and Latin.]  
Paraphrase 20. Syriack words, but Hebrew letters, and in Greek and Latin words.  
21. Then said the chief priests of the Jews] to Pilate, Write not, The King of the Jews, but that he said, I am King of the Jews.  
Paraphrase 21. Then they of the Jewish Sanhedrim said  
22. Pilate answered, [What I have written, I have written.]  
Paraphrase 22. The inscription shall not be altered.  
23. Then the soldiers when they had crucified Jesus, took his garments (and made four parts, to every soldier a part) and also his [coat, now the coat was without seam, woven from the top throughout.]  
Paraphrase 23. under-garment (see Lu. 23. 34.) which was woven, all of one piece.  
24. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be; that the scripture might be fulfilled, which saith, They parted my raiment among them, and 
† for my vestment, (or coat, v. 23.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon my vesture they did cast lots. [These things therefore the soldiers did.]  
Paraphrase 24. This therefore was exactly, according to that prediction, done by the soldiers.  
25. Now there stood by the cross of Jesus his mother, and his mother's sister, Marry the wife of Cleophas, and Mary Magdalene.  
26. When Jesus therefore saw his mother, and [the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son.]  
Paraphrase 26. John, he said unto his mother, John shall supply the place of a son to thee, to sustain thee, (see note on 1 Tim. 5. b.)  
27. Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home.]  
Paraphrase 27. And to John, Deal thou with her, as with thine own mother; whereupon John took her home to his own house with him.  
28. After this Jesus knowing that all things 
* as yet were finished, or fulfilled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were now accomplished, that the scripture might be fulfilled, saith, I thirst.  
29. Now there was set a vessel full of vinegar, and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth.]  
Paraphrase 28, 29. After this, Jesus considering that all this while, or thus far, all the prophecies concerning him had punctually been fulfilled, to give farther occasion to the fulfilling that of Psal. 69. 22. he saith, I thirst. Or, seeing that now all was completed, save only that one particular prediction, he calls for somewhat to drink, knowing that, according to that of the Psalmist, they would give him vinegar, And accordingly so they did.  
30. When Jesus therefore had received the vinegar, he said, It is finished, and he bowed his head, and gave up the ghost.]  
Paraphrase 30. And assoon as he had drunk of that, he said aloud, All prophecies are now fulfilled, as far as belongs to my life, and bowing his head, as in a gesture of adoration and prayer, he said, Father, into thine hands I commend my spirit, and so expired.  
31. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for 
* that was a great sabbath day)  that sabbath day was note d an high day]) besought Pilate that their legs might be broken, and they taken away.  
Paraphrase 31. Then the Jews, that the bodies of the dead might be quickly taken from the cross, and not hang there on the day following, which was the first day of unleavened bread (to which this day of the Pasch was the eve or preparation) and also Saturday, and so a feast and a sabbath together.  
32. Then came the soldiers and broke the legs of the first, and of the other which was crucified with him.]  
Paraphrase 32. The soldiers therefore according to appointment went to take them down, and lest there should be any life in them, and so being taken down they should run away and escape, they broke the legs of the two thiefs.  
33. But when they came to Jesus, and saw that he was dead already, they broke not his legs.  
34. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.  
35. And he that note e saw it, bare record, and his record is true, and he knoweth that he saith true, that ye might believe.  
36. For these things were done that the scripture should be fulfilled, A bone of him shall not be broken.]  
Paraphrase 35, 36. And John the writer of this, testified the truth of it, and his testimony, though of a single witness, is worthy of belief, because he was an eyewitness, and the thing testified agrees with a prophecy, Psal. 34. 20. A bone etc.  
37. 
Zach. 12. 10.  And again another scripture saith, note f They shall look on him whom they pierced.  
38. And after this, Joseph of Arimathea (being a disciple of Jesus, but [secretly,] for fear of the Jews) besought Pilate that he might take away the body of Jesus, and Pilate gave him leave; he came therefore and took the body of Jesus.  
Paraphrase 38. Not following him openly,  
39 And there came also [Nicodemus] which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.  
Paraphrase 39 See ch. 3. 2.  
40. Then took they the body of Jesus and wound it in note g 
‖ swaths  linen clothes with the spices, as the manner of the Jews is to 
* embalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bury.  
41. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never yet man laid.]  
Paraphrase 41. Now near the place of his crucifixion there was a garden, where this Joseph had a tomb (Mat. 27. 60.) which he had newly hewed out for his own use, and no body had as yet ever been buried in it.  
42. There laid they Jesus therefore, [because of the Jews preparation day,] for the sepulchre was nigh at hand.  
Paraphrase 42. See v. 31.  

Annotations on S. JOHN, Chap. XIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. In the Hebrew Gabbatha] The word is Syriack or Chaldee, and so called Hebrew here, according to the custom of the New Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which calls the Syriack language (being at that time the vulgar of the Jews) the Hebrew, and therefore Nonnus in his paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— and of the inscription on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian still, where the Evangelists read Hebrew.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. About the sixth hour] Here is a seeming difference between the Evangelist, and S. Mark, in the specifying the time of day, wherein Christ was condemned and led immediately to crucifixion. It is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the sixth hour, but there Mar. 15. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— It was the third hour and they crucified him. If the reading of the ancient Greek and Latin MS. were here to be heeded, this controversy were soon at an end, for that reads here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was about the third hour. And so Peter Bishop of Alexandria reads it, adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the accurate Copies have it, & that written with S. John's own hand, which is still preserved in the Church of Ephesus, and is had in great Reverence by the faithful there. But of what authority that relation is may yet be questioned, and the ancient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the main with the printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was as it were the sixth. And it is more probable that the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third in Mark should move some transcribers here to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, (to take away this seeming difference, and to accord the Evangelists, which they conceived to differ, if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixth,) then for any to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrary to what was before in S. Mark, if they had found it otherwise. This other way then will be more proper to salve the difficulty. That the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, night and day, or four and twenty hours, was divided into eight parts among the Jews, is ordinarily known, each of them containing three hours, the third, the sixth, the ninth, and the twelfth hour, and then the like again for the several watches of the night; These also were hours of prayer, and of going up to the Temple in the day time, and at each of them the trumpet sounded to congregate, or call pious persons thither. This sound of the trumpet was it that gave denomination to the hour; when the trumpet had sounded to the sixt-hour-prayers, it was then said to be the sixth hour, & not till then, Only when that time approached, and was nigh at hand, it was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about, or as 'twere, the sixth hour. Now not only that time, when that hour came, was called by that name, but also from that, all the space of the three hours, till the next came, was called by the name of the former; all the space from nine of clock till twelve was called the third hour, All from twelve till three after noon, the sixth hour. So that the time of Christ's crucifixion being supposed to be somewhat before, but yet near our twelve of clock, or midday, as it may truly be here said that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about, or as 'twere the sixth hour, (and so S. Luke hath it, chap. 23. 44.) so it is as truly and fitly said by S. Mark, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third hour, that space which is called by the name of the third hour being not yet passed, though it drew toward an end.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Bearing his Cross] Christ's carrying his cross, was a part of the Roman custom of crucifying; so saith Plutarch, de ser. Num. Vin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every one of the malefactors, that are to be put to death, carries out his own cross. So Artemidorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is to be nailed to the cross first carries it upon his shoulders, and so Plautus distinctly, Patibulum ferat per urbem, deinde affigatur cruci, Let him carry it through the city, and then be fastened to it. And whereas in the other Gospels, there is no mention of this, but only of their pressing Simon of Cyrene to carry it for him (which is not mentioned here) the way of reconciling that difficulty is very easy, by affirming, that he first bore it himself according to the Roman custom (which S. John, according to his wont, mentions, because it was omitted by the rest) but after, meeting Simon by the way, they made him bear it for him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. An high day] That day was the first of Unleavened bread, and the sabbath too, and therefore a sabbath, and a great day. For that which is among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convocatio coetus, the day of solemn assembly in any feast, (such were the first day, and the last of the feast of Tabernacles, the first, and seventh of the feast of Unleavened bread, and the day of Pentecost) is by the Jews, writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great day. So it is rendered by the Greek Isa. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where we read calling of assemblies. Hence is that of Tertull. cont. Marci. l. 5. Dies observatis, etc. Ye observe days, & among them he names jejunia & dies magnos, fasts and great days, so Job. 7. 37. the last day of the feast of Tabernacles, which was a day of calling assemblies, is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great day of the feast. See Scal. proleg. de Emend. Temp. p. 7. & 6.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Saw it] This speech of this Evangelist, and his so much care in the testifying of this fact from his own sight of it, is an argument that he looked on it as a very weighty and considerable passage. And so 1 Job. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. he makes use of it as such; This is he that came with water and blood, not by water only, but by water and blood, and v. 8. There be three that bear witness on earth, the Spirit, and the water, and the blood, and these three agree in one. What the particular is, wherein the weight of this passage lies, will be worth considering. And first it is ordinarily affirmed that there is a capsula. on the left side of the heart, called the pericardium, which hath water in it, of continual use for the cooling of the heart, and that the coming out of water with the blood here, was a testimony of the wounding his very heart, the entering of that iron, the spear, into his soul. Against this others have framed an objection, that it was not the left, but the right side of Christ, which was at this time wounded by the soldier, and that the Arabic texts generally express it so (see Kirstenius Arab. Gram. p. 5.) and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the waters flowing out together with the blood, could not be any natural effect of that wound. But that objection is of little force; for 1. such is the posture of the heart in the body, rather in the middle then inclining to the left side; and 2dly. so great is that pericardium, as Anatomists find, especially after death when the water much increaseth, that if the right side were pierced so deep as to the heart, it would send out water. And therefore this may first be resolved, that this being an evidence of the wounding of the heart, and the Physicians Maxim being certain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die, and Sanantur nullâ vulnera cordis open, wounds in the heart are absolutely incurable, this flowing of water with the blood was an evidence and demonstration of his being truly dead (this one wound being sufficient to secure that, if he had not been dead before, v. 33.) and so the confutation of most Heretics of the first ages, which affirmed him to have suffered death only in appearance. But beside this, another conclusion S. John in his Epistle is willing to draw from it, viz. that believing Jesus to be the son of God, is an effectual means of overcoming the world, 1 Joh. 5. 5. for to the proving of that it is, that this observation is made use of by him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This is he that came with water and blood, v. 6. And that argument lies thus, The baits, or temptations, which the world useth, are of two sorts, allurements of carnal pleasures, and terrors from apprehension of persecutions; the Gnostics at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians, the all kind of carnal pleasures which they professed, was one bait, and the persecutions from the Jews upon the Orthodox Christians, which the Gnostics, by complying with them, avoided, was the other temptation. Against these two S. John sets up purity, and patience, as the two prime doctrines, and commands of Christ (which every true believer is strictly concerned in) exemplified by himself, (who was 1. pure and sinless, and yet 2ly suffered death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the death of the cross) and most lively adumbrated by the water and blood, which he had observed to come from Christ's side in this place. The water that was the emblem of all spotless purity, and the blood was the evidence of his fortitude and constant patience, laying down his life for the truth of God, and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testify, and declare the necessity of these two (and so of overcoming the world) in every one that believes aright in Christ. And whereas 'tis there added, that the Spirit testifies also, and that the Spirit (i. e. the Spirit, as a witness, i. e. the testimony of the Spirit) agrees in one with these two, i e. with the testimonies of the water and blood, that is thus to be interpreted, not only that the Spirit coming down on Christ, who was after crucified by the Jews, did testify that he was the beloved son of God in whom he was well pleased, i. e. perfectly innocent, though he suffered for sin, but also that the Spirit after the resurrection of Christ, coming on the Apostles, came as Christ's advocate to defend him, and convince the world, both in that action concerning righteousness, proving that Christ was a most innocent and righteous person, and that other concerning judgement, in punishing and retaliating his crucifiers, the Jews, and Satan himself, destroying their kingdom for their destroying of him, (see Note on c. 16. a) Beside this importance of the water and blood, the ancients have observed another also, that by a special act of God's providence there flowed at this time from Christ's side the two Sacraments of his Church, Baptism, and the Supper of the Lord.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. They shall look on him whom—] This is one of the places in which (as also Rev. 1. 7.) the Evangelist quotes the testimony of the Old Testament, not from the Septuagint, but from the Hebrew text. For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reading, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 40. Linen clothes] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a band or swath; so ch. 20. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus, c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors, and so signifies peculiarly those swaths that belong to dead men, wherein their whole body was wound, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Nonnus. In relation to which it is that Act. 5. 6. they are said to wind up Ananias, when he is dead.    

CHAP. XX.  
1. The first day of the week [cometh Mary Magdalene] 
* In the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  early when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre,  
Paraphrase 1. Came Mary Magdalene (and divers other women, that had followed Jesus in his life-time Lu. 24. 10.)  
2. Then she runneth away and cometh to Simon Peter, and to [the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord] out of the sepulchre, and we know not where they have laid him.  
Paraphrase 2. John, the writer of this Gospel, and told them, The body of the Lord is taken  
3. Peter therefore went forth, and that other disciple, and came to the sepulchre.  
4. So they ran both together, and that other disciple did outrun Peter, and came first to the sepulchre.  
5. 
† And 〈…〉 to look, sees the 〈…〉  And he stooping down and looking in, saw the linen clothes lying, yet went he not in.  
6. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,  
7. And the napkin that was about his head not lying with the linen clothes, but 
* 〈…〉  wrapped together in a place by itself.  
8. 
† 〈…〉 fore. 〈◊〉  Then went in also that other disciple, which came first to the sepulchre, and he saw and believed.]  
Paraphrase 8. And then upon his report John also, that other disciple which came before Peter (see ch. 1. c.) to the sepulchre, went in, and saw how the swaths and napkin were laid, and believed what Mary and Peter had told him, and was thereby convinced that he was risen.  
9 For as yet they knew not the scripture, that he 
* Aught rise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must rise again from the dead.]  
Paraphrase 9 For as yet they were not assured by the prophecies of scripture that it was to be so, neither did they believe the testimonies of those that saw him risen, Mar. 16. 11, 12, 13, 14.  
10. Then the disciples went away again 
† To themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 note a.  unto their own home.  
11. But Mary stood without at the sepulchre weeping, and as she wept, she stooped down, and note a looked into the sepulchre,  
12. And seeth two Angels in white, sitting, the one at the head, and the other at the feet▪ [where the body of Jesus had lain.]  
Paraphrase 12. of the tomb.  
13. And they say unto her, Woman, why weepest thou? She saith unto them, because they have taken away my Lord, and I know not where they have laid him.  
14. And when she had thus said, she turned herself back and saw Jesus standing, and knew not that it was Jesus.]  
Paraphrase 14. And having said so, and received answer from the Angels that he was risen from the dead, and that she should go and tell his disciples etc. Mat. 28. 5, 6. Mar. 16 6, 7. Lu. 24. 6 she went from the sepulchre toward the place where the disciples were, Mat. 28. 8. and as she goes, (see note a.) she sees a person standing, which indeed was Jesus, though she knew him not.  
15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She supposing him to be the Gardner, saith unto him, Sir, if thou have born him hence, tell me where thou hast laid him, [and I will take him away.]  
Paraphrase 15. and I will carry him to his grave again, or provide some other burying place for him.  
16. Jesus saith unto her, Mary. She turned herself and saith unto him, Rabboni, which is to say, Master.  
17. Jesus saith unto her, [Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God.]  
Paraphrase 17. This is not a time for me to company with you, as I was wont, but I go to prepare a place for you in heaven, where you shall hereafter enjoy me.  
18. Marry Magdalen came, and told the disciples that she had seen the Lord, and that he had spoken these things unto her.  
19 
* ●nd when 〈…〉 that 〈◊〉 being 〈◊〉 first day 〈…〉 week, 〈◊〉 the doors 〈…〉 shut, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then the same day at evening, being the first day of the week, when the doors [were shut, where the disciples were assembled for fear of the Jews,] came Jesus and stood in the midst, and saith unto them, Peace be unto you.  
Paraphrase 19 doors of the room where they were together were shut, for the more secrecy to avoid danger from the Jews,  
20. And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.  
21. Then said Jesus to them again, [Peace be unto you. As my Father hath sent me, even note b so send I you.]  
Paraphrase 21. I take my leave of you (see c. 14. 27.) And do now give you the same commission to execute in the Church when I am gone, which my 〈◊〉 gave me at my coming.  
22. And when he had said this, he breathed on them, [and saith unto them, note c Receive ye the holy Ghost.]  
Paraphrase 22. And by that emblem signified to them the holy Ghost which should shortly come down upon them, (and thereby all those gifts of the Spirit of God, which should be necessary to fit them for the discharge of their office) Act. 2. 1. till which time they were to wait at Jerusalem, Lu. 24. 49.  
23. note d Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.  
Paraphrase 23. See Mat. 16. note h. and Tract, Of the Power of the Keys.  
24. But Thomas one of the twelve, [called 
* 〈◊〉 Twin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Didymus] was not with them, when Jesus came.  
Paraphrase 24. otherwise called Didymus, which by interpretation signifies the Twin.  
25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, [I will not believe.]  
Paraphrase 25. I shall not be persuaded that it is he.  
26. And [note e after eight days again his disciples were within, and Thomas with them; then came Jesus, the doors being shut,] and stood in the midst, and said, Peace be unto you.  
Paraphrase 26. the week after, the next week, that day seven nights, the disciples were again met at the service of God, and Thomas was with them, and when the doors had been fast shut for the more secrecy and security, Jesus again as v. 19 came in upon them.  
27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing.  
28. And Thomas answered, and said unto him, [My Lord and my God.]  
Paraphrase 28. I acknowledge that thou art my very Lord, and Master, and that is an evidence to me that thou art the omnipotent God of heaven.  
29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed, [blessed are they that have not seen, and yet have believed.]  
Paraphrase 29. Thy faith would have been● more excellent, and more eminently rewardable, if without such demonstrative evidence, thou hadst believed, and so is their faith, who have believed without it.  
30. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book.  
31. But these are written that ye might believe that Jesus is the [Christ,] the son of God, and that believing, ye might have life through his name.  
Paraphrase 31. Messias.  

Annotations on Chap. XX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Looked into the sepulchre] Some difference there seemeth to be betwixt these narrations in this and in S. Luke's Gospel, As 1. Mary's going to Peter, and his coming to the sepulchre are here set down before the appearance of the Angels, but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9 and Peter's running to the sepulchre v. 12. And in the other Gospels there is no mention of her going, till she had seen the vision. This seeming difference will be reconciled only by observing this one thing (which hath been formerly observed Note b. on the Title of the Gospel, and Lu. 6 Note d.) that Luke writing from notes, which he had collected from eye-witnesses, and not from his own knowledge, observes not so exactly the order of time, where things 〈◊〉 done or spoken, but ofttimes in another method, puts together things of affinity to one another, though not done or said at the same time, and so here sets down all that concerns the women together, and then after, that which concerns Peter, though part of that which concerned the women were done after that which is mentioned of Peter. The punctual observation of the order being not necessary, when the things themselves are truly recited. The true order of the story seems to stand thus, Mary and the women came to the sepulchre, Mat. 28. 1. Mar. 16. 2. Lu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  24. 1. Job. 20. 1. and coming they find, that before they came, an Angel with an earthquake had rolled away the stone, Mat. 28. 2. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there was an earthquake, must be taken in the time perfectly passed, there had been an earthquake, and an Angel had rolled away the stone, for in all the other Gospels it is said at their coming, Mat. 16. 3. that it was rolled away, and they found, Mat. 28. 2. and here, she seeth the stone rolled away, and then, going in, they found not the body of Jesus, Lu. 24. 2. Upon this Mary runs to Peter & John, which passage is only mentioned here, Then Peter, Lu. 24. 12. and Peter and John here, run to the sepulchre and satisfy themselves of the truth of her report, & having done so, Peter in Luke, and both of them here, v. 10. return to their own abodes. Where by the way the phrase here used for their returning home, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they went away again, or back to themselves, gives us reason to think that Lu. 24. 12. the words should not be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he departed, wondering in himself, etc. but he departed to himself, that is, to his place of abode, wondering, etc. While they returned, the women, it seems, stay at the sepulchre, Marry here v. 11. and the women Lu. 24. 4. doubting what it should be; and then follows the appearance of the Angels one or more, two here v. 12. and Lu. 24. 4. one in Matthew and Mark, sitting on the stone, Mat. 28. 2. on the right side of the monument, Mar. 16. 5. which being supposed to be one and the same Angel, doth not yet exclude a second mentioned by these other two Evangelists. The Angels speak to the women, in all the Gospels, and assure them of the resurrection of Christ, and upon that the women depart to tell the news. This is here said in these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having said this she turned backward, not that she did so, before she received any answers her speech, but the answer being at large set down in all the Gospels, that Christ was risen, that he had before told them he should rise, Lu. 24. 7. that they should carry the disciples word of it, and that they should see him in Galilee, Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other, to mention this. And therefore supposing that answer to intervene after her speech to the Angel, it follows agreeably to the other Gospels, that she departed from the sepulchre, now the second time, to report his resurrection to all his disciples, according to the Angel's appointment. And in that passage all the Evangelists concur, Lu. 24. 9 the women returned, which is all one with, she turned backward here, And in Matthew, and Mark, they went out with haste to tell the disciples.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. So send I you] The Jews have a saying that A man's Apostle is as himself, that is, is his vicarius or proxy. For the Jews had Apostles, whom they sent on their affairs into the countries, and are not to be looked on as bare messengers, but as their proxies or deputies to receive their deuce, and to act for them. So Saul was an Apostle of the Consistory to Damascus Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  9 with letters of Commission from the Rulers. Thus the Twelve, after Christ's departure, had others, whom they sent on some parts of their charge, and then they were called their Apostles; So Paul and Barnabas had John, Act. 13. 5. Paul had Timothy and Erastus, Acts 19 22. and Mark, 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it, the Scripture calls Evangelists, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  disciples of the Apostles, sent with commission by them to publish the Gospel, where the Apostles could not go, and therefore are by S. Paul placed next the Apostles, 1 Cor. 12. 28. Ephes. 4. 11. Thus Philip the Deacon, being employed by the Twelve to Preach at Samaria, is called Philip the Evangelist, Act. 8. 5, 12. and c. 21. 8. so was Steven to the Jews, Act. 6. 9 and so Timothy 2 Tim. 4. 5. Phil. 2. 19 and so Luke and others are called Apostles of the Churches 2 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  8. 18, 19, 23. and, as such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of Christ, the word which is used to denote the presence of God in any place, and so there intimates the presence of Christ in them his substitutes or proxies. Thus S. Peter preached at Rome by himself, at Alexandria by S. Mark, his Apostle; S. Paul at Rome by his Apostles, of whom Andronicus and Junias were the most eminent, Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiastical writers about the next successors of the Apostles in some Sees. By all this appears the meaning of this speech of Christ, that as he was God's Apostle or messenger, and so his proxy or vicarius on the earth, so the Disciples were now made his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples, attendants of his, before, v. 20. but now by this sending, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles for ever after; sent as Commissioners to supply his place, to perform those offices over the world (to plant a Church) which he being now about to return to his father, could not corporally do, and so to succeed him in his office, and they again to send or constitute others in the like manner; see Note on Lu. 6. d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Receive ye the Holy Ghost] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive the holy Ghost, signifies here not the actual giving of the holy Ghost (for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from above, which therefore, now before his Ascension they had not received, and when the Spirit came it would lead them into all truth, and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth) but only the confirming to them his former promise, (and, by the ceremony of breathing on them, to express the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eternal breath, and Spirit of God, sealing it, as it were solemnly unto them) and preparing and fitting them for the receiving of it. So saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The words [receive the holy Ghost] signify, be ye ready to receive him. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He breathed on them, not now distributing the perfect gift of the holy Ghost, for that was to be done at Pentecost, but fitting them for the receiving of it. For though in the next words, whose signs, etc. the power of the Keys, or stewardship in the Church were actually instated on them, yet was not this to be exercised by them, till the holy Ghost came down upon them, as Ephes. 4. 8. It is first, he gave gifts unto men, (at the descent of the Spirit) and then, gave some Apostles, etc. v. 11. This interpretation of this place, will direct to the full importance of those words Lu. 4. 49. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I send the promise of my father upon you so as to render them directly parallel to this. The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him, And then the power from on high in the end of the verse, clearly signifies that visible mission of the holy Ghost. And all this most aptly delivered for the proof of the words here immediately precedent, As my father sent me, so send I you, intimating that as at his mission from his father to his office, he was anointed, or consecrated with, or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptism Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Whosoever sins ye remit] That the power of binding and losing in Saint Matthew, first promised c. 16. then farther described for the manner of it c. 18. the power of the Keys, of admitting and excluding out of the Church, and so the power of Excommunication put into the hands of the Apostles first, and from them communicated to the succeeding Governors of the Church, is it which is here given by Christ, may appear by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retain, which are perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing and binding in S. Matthew. If there be any difference, it is only this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep bound as well as to bind, in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here more proper in this place, than the other, because the order is here inverted, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting, and so the word which signifies to keep bound, is more critically adapted to this place, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind would have 〈◊〉, and yet when binding is mentioned first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 in the other places) is as exact as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This slight difference being granted, the words are otherwise to all uses perfectly Synonymous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lose, especially as applied to sin, both signify forgiving of it, the first referring to sin in the notion of a debt or thraldom (to both which it is applied in the New Testament, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Mat. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivity Lu. 4. 18.) the second to sin in the notion of a band, so Gen. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my sin is greater than can be forgiven. So Exod. 32. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O that thou wouldst forgive them that sin. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  42. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he forgave them their sin by Job, that is by, his mediation, where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God accepted the person of Job. So also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint rendered by both of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 33. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10. 8. & 11. 6. and so Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing, and so must signify being kept bound, and so almost in all other places it signifies to hold fast, or take hold of, and is sometimes joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as holding fast is preparative to binding) Mat. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hold on him bound him, and Rev. 20. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he held fast and bound. So in S. Basil speaking of the freedom of Christians in their bands, he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bound but not capable of binding. And accordingly it is affirmed by Theophylact on Mat. 13. that Christ's promise of the power of binding and losing was fulfilled in these words, Whose sins you do remit they are remitted, etc. And therefore whatsoever is brought by 
* M. Selden de Cal. Heb. & de Syned.  some to avoid the force of those places in S. Matthew, and to cast off the censures of the Church, (by affirming that to bind there, is to declare forbidden, and to lose, to declare lawful) being utterly unappliable to this place, where it is not whatsoever, as there, (which is more liable to that misinterpretation) but whose sins, etc. (which is no way capable of it; for it cannot be imagined that Christ should mean whose sins ye shall declare lawful, or unlawful) by this one method of searching the meaning of these two words in this place, is proved utterly uneffectuall. Of this see more at large in the Tract of the power of binding and losing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. After eight day's] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies after another week (that is, as it seems, on the first day of the week, as before ver. 19 For so the Jews express a week by eight days; So Josephus Ant. lib. 7. cap. 9 having said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, presently he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from week to week, Thus when S. Luke saith cap. 9 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about eight days, S. Matthew c. 17. 1. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after six days, the truth being that it was that day seven-night, which including the first and the last day is called eight days, and excluding them, and referring only to the interval betwixt, is called six days. Thus do we in the distinction of Agues, which we call the quartan and the tertian, in each including the two days which are the extremes, and not only the interval between the fits.    

CHAP. XXI.  
1. AFter these things, Jesus showed himself again to the disciples at the [sea of Tiberias,] and on this wise showed he himself.  
Paraphrase 1. lake of Gennesareth (see note on Lu. 8. c.)  
2. There were together Simon Peter, 
the Twin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Thomas called * Didymus, and [Nathaniel of Cana in Galilee, and the sons of Zebedee,] and two other of his disciples.  
Paraphrase 2. Bartholomew perhaps (see note on c. 1.) and James and John,  
3. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee.] They went forth and entered into a ship immediately, and that night they caught nothing.  
Paraphrase 3. And Simon returning to his trade again, called the rest to go to fishing, and they agreed to do so, And  
4. But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus.]  
Paraphrase 4. But either he was so disguised, or their eyes so held by God's power and pleasure, that though they saw a man, they knew not who it was.  
5. Then Jesus saith unto them, Children,] have ye any meat? They answered him, No.  
Paraphrase 5. Then Jesus calling to them in a familiar manner, asked them, saying,  
6. He said unto them, Cast the net on the right side of the ship, and ye shall find: They cast therefore, and now they were not able to draw it for the multitude of fishes.  
7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his note a 
* upper garment or apron about him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fisher's coat unto him (for he was naked,) and did cast himself into the sea.]  
Paraphrase 7. Hereupon John told Peter, Assuredly it is Jesus: Now when Peter heard it was Jesus, he would not stay, but only put on his upper garment (having nothing before but his inner garment upon him,) and went into the lake to go to him.  
8. And the other disciples came in a little ship, (for they were not far from land, but as it were two hundred cubits) dragging the net with fishes.]  
Paraphrase 8. And the rest of them did not so, but being not far from land, where Jesus was, went to him by boat, dragging the net, full of fishes, along with them.  
9 As soon as they were come to land, [they saw a fire of coals there, and fish laid thereon and bread.]  
Paraphrase 9 they discern a greater miracle than the former, a fire of coals, and a fish laid on it, and bread, all created or produced out of nothing, by the power of Christ.  
10. Jesus saith unto them, Bring of the fish, which ye have now caught.  
11. Simon Peter went up] and drew the net to land, full of great fishes, an hundred and fifty and three, and for all there were so many, yet was not their net broken.  
Paraphrase 11. Simon went into the ship, or boat,  
12. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.  
13. Jesus then cometh and taketh bread and giveth them, and fish likewise.]  
Paraphrase 13. took bread and fish, and eat himself, and gave them to eat, to signify to them the reality of his resurrection, See note on Mat. 26. f.  
14. This is now the third time that Jesus showed himself to his disciples, after that he was risen from the dead.]  
Paraphrase 14. This was the third day of Christ's appearing to his disciples after his resurrection, though the sixth time of his appearance, and the fourth that he appeared to the disciples, yet the third time also that he appeared to all, or more of them together.  
15. So when they had dined, Jesus saith to Simon Peter, [Simon, son of 
† John, for the Greek and Latin copy reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nonnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ionas note b, lovest thou me more than these? He saith unto him, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my lambs.]  
Paraphrase 15. Peter, Is thy love to me so great as thou didst seem to affirm it, when Mat. 26. 23. thou saidst though all men should forsake me, thou wouldst not? Is thy love surpassing the love of all other my disciples? Or is thy love agreeable to this thy expression of it, in casting thyself into the sea to come to me? v. 7. And he answered, Lord, thou knowest that I love thee sincerely, though now being taught by my former fall, I shall not make comparison with all others. He saith unto him, Let thy love be expressed to me, in thy care of that flock committed to thee.  
16. He saith unto him again the second time, Simon son of Ionas, lovest thou me? He saith unto him, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my sheep.  
17. He saith unto him the third time, Simon son of Ionas, lovest thou me?] Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus saith unto him, Feed my sheep.  
Paraphrase 17. Jesus to exemplify to him, how he was to use the power of the keys promised to him, Matth. 16. calls him here three times (proportionably to his threefold denial) to confess Christ, and his love to him, and so to clear himself, 2 Cor. 1. 11.  
18. Verily, verily, I say unto thee, [when thou wast young, thou girdedst thyself, and walkedst whither thou wouldst; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not.]  
Paraphrase 18. In the former part of thine age thou hast been free to do what even now thou didst, ver. 7. to live at thine own pleasure, but age shall bring pressures and afflictions on thee, within 40 years thou shalt be taken, and do as captives do, when they yield to the greater force, and be bound (see Lu. 12. b.) and carried to the cross, the place of execution.  
19 This spoke he signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.]  
Paraphrase 19 This speech of Christ was a figutative expression that crucifixion was the kind of death, by which he should confess Christ. And to this he added these words, Follow me, that is, thou shalt follow me in sufferings, as before thou didst in discipleship.  
20. Then Peter turning about, seeth [the disciple, whom Jesus loved, following, which also leaned on his breast at supper, and said,] Lord, wchih is he that betrayeth thee?  
Paraphrase 20. John, Christ's beloved disciple, who at his last supper was next unto him, c. 13. 13. and asked him that question,  
21. Peter seeing him, saith to Jesus, Lord, [
* But what shall this man? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and what shall this man do?]  
Paraphrase 21. But what shall this man's fate be?  
22. Jesus saith unto him, [If I will that he tarry note c till I come, what is that to thee, Follow thou me.]  
Paraphrase 22. I told you of some that should escape the fury of the evil times approaching, and continue to the time, that I shall come in judgement against Jerusalem, and destroy it by the Romans: And what harm is it to thee? and how art thou concerned to know, if John be one of these? thou art likely to follow me to the cross, and the cheerful doing of that, becomes thee better than this curiosity.  
23. 
† Hereupon or therefore▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then went this saying abroad among the brethren, that that disciple 
* dyeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should not die: yet Jesus said not unto him, he shall not die, but if I will that he tarry till I come, what is that to thee?  
24. This is the disciple which testifieth these things and wrote of these things, and we know that his testimony is true.]  
Paraphrase 24. This is he that is the author of this Gospel, which he preached in Asia, and about two and thirty years after Christ's ascension, by the entreaty of the Asian Bishops wrote and published it, And the Christians of Asia, especially of the Church of Ephesus know so much of his good life, miracles and veracity, and withal of the agreeableness of his time of death with what is here affirmed to be foretold by Christ, that we cannot but approve his testimony, and affix our seal to all that is in this Gospel affirmed by him.  
25. And there are also many other things which Jesus did, the which if they should be written every one note d I suppose that even the world itself could not contain the books which should be written.] Amen.  
Paraphrase 25. Thus much was written by S. John, but much more was done by Jesus, many miracles etc. all which if they were distinctly set down in writing, they would even fill the world, the volumes would be so many.  

Annotations on Chap. XXI.  
V. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  7. Fisher's coat] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, may thus be collected. 1. Sam. 18. 4. Jonathan is said to put it off, and give it to David. Where, as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pallium (see Matt. 5. Note r.) the upper garment, so by Jonathans' giving it to David, it appears it was of some value, and that agrees also to the upper garment, which was such. Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inner garment, or shirt, yet it is clear by him else where, that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so he sets down the difference between these two, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inner garment, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outer. So the old Greek and Latin Lexicon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instita superaria, garments that are put over. Nonnus expresses this here to be cast over them, to cover their thighs, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  A covering to their nakedness, Theophylact gives a larger description of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— It is a linen garment that the Phenician and Syrian fishermen gird about them, either when they are naked, or when they have other garments on, such as the Painters put on the Apostles, over their other clothes; and this was the reason why Peter being naked, toiling about catching of fish, to cover his nakedness, gird this garment about him. This description of his inclines me to believe that it was simply an apron, which is worn over clothes sometimes to keep them clean, sometimes is cast over the naked body to hide the shame, as we read in the story of Adam.  
V. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  15. Lovest thou me?] To love Christ is so to love, as to hold out in confessing of him in the time of the greatest danger; see Note on Rev. 2. 4. that love that casteth out fear, 1 Joh. 4. 18. So here it is opposed to renouncing, or denying of Christ in the time of trial. Peter had resolved he would never thus renounce Christ, though all others should, which was in effect that he loved Christ more than any other disciple did, But having failed foully in that particular, at the time of Christ's arraignment, and denied him three times, when no other disciple, save Judas did once, Christ now calls to his mind that former speech and contrary performance of his, and by thrice repeating this question, Peter lovest thou me? in respect of his three denials, and the first time adding the words, more than these? in respect of his magnifying his love beyond all others, he now engageth him by the sense of his fall, to a better discharge, and more constant expression of his love in converting men to the faith of Christ, and labouring in the Gospel, and to raise him up with some comfort after so sharp an admonition, he foretells him, that now indeed he should suffer death for the testimony of this truth.  
V. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  22. Till I come] What is oft meant in the Gospels by the coming of Christ (viz. that famous execution upon the Jews,) hath been oft mentioned, (see Note on Matth. 16. 0. & 24. b.) This John did survive; Peter, of whom Christ prophesies here ver. 18. being put to death in Nero's time, but John continuing not only till Titus' time, but through Domitian's and Cocceius Nervas to trajan's reign, above an hundred years after Christ's birth, and so thirty years after this coming of Christ was passed. So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint, sed & alios Apostolos, the Elders which saw not John only, but the other Apostles also, 'tis probable, that some others of the Apostles lived to that time of Trajane also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. I suppose that—] That S. John wrote this Gospel at the entreaty of the Bishops of Asia, constituted by him, is affirmed by Eusebius, To which it is agreeable that they should set their signal, or Testimony to it, to recommend it to other Church's reception, And accordingly, the attestation is given in the plural number, ver. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we know that his testimony is true. And then this last verse, though it may be a conclusion of S. John's, (the former attestation being included as in a parenthesis,) yet may it also well be a part of that attestation, caused by the consideration of the fabric of this Gospel, on purpose designed not to set down all the passages of Christ's story, but some eminent ones, passed by the other Evangelists: The reason of which is here rendered, because it would be too long to set down all; One only objection there is against the Bishops of Asia being authors of this last verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number; but that is answered by observing that that word is a form usual in hyperboles, which as it keeps this, and the like speeches from being false, as they would be, were they by way of positive affirmation, so is it used indifferently, whether it be one, or more that speak it.     

note a THE ACTS OF THE HOLY APOSTLES.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat which is useful to be premised concerning this book of the Acts of the Apostles, may be reduced to these few heads:  
1. That Saint Luke the Physician, which wrote the Gospel from the advertisements, which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations, wrote this history partly from other men's, partly from his own knowledge, being a companion of S. Paul's travails, for some time.  
2. That this story is confined to the passages of two (not enlarged to the travails of all the) Apostles, viz: of S. Peter and S. Paul, and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts, (whither all the rest of the Apostles must be presumed to have gone out, as to their several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 1. 25. their lots, or places, or provinces,) but only affords us an essay, or taste first of what was done in Judaea and Samaria among the Jews remaining there, and in other cities of Syria, Asia, Macedonia, etc. even to Rome, among the Jews in their dispeople; and secondly of the revealing the Gospel to the Gentiles, first to some single families, as that of Cornelius, and, after the Jews had given evidences of their obstinate resolutions of opposing them (upon that account especially, that they preached to the Gentiles) then to whole cities and regions, professedly departing to the Gentiles, as those among whom they were assured of better successes than they had found among the Jews. According to which pattern it is reasonable to believe (what we learn not from holy Scriptures more particularly, but from other stories) that the rest of the Apostles proceeded and acted in their several journeyings, and so likewise other Apostolical persons employed by the Primary Apostles, whither they were not at leisure to go themselves. All which as it concludes the usefulness, and necessity of other histories to give us a perfect knowledge of those first Apostolical times, so it is far from prejudging the authority and credit of those other Records and relations, which having no sacred character upon them, are yet written by those, whom we have no reason to suspect as deceivers, though we acknowledge them fallible.  
3. That of S. Peter's actions, or travails, the relations here given us are very few, not to be compared with the many other, which are not mentioned, And they proceed no farther then to his deliverance from Herod's imprisonment, and the death of that persecutor, which happened in the year of Christ 44. After which he is known to have lived four and twenty years, and certainly was not an unprofitable steward of God's talon entrusted to him all that time.  
4. That the passages of S. Paul's travails are also but summarily and shortly set down, save only for some part of that small space, wherein S. Luke, the writer of this story, was present with him; and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him, till his coming to Iconium, which was twelve years after, so the story proceeds no farther than his first coming to Rome An. Ch. 58. After which he lived ten years, and having preached the Gospel in Spain and other parts of the West, at last came to Rome again and suffered martyrdom there, after Cestius' siege of Jerusalem, and the Christians departure to Pella, which consequently both he and S. Peter lived to see, and died both of them (before the taking of it by Titus) An. Ch. 68  

CHAP. I.  
1. THe former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach,]  
Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians (see Lu. 1. note c.) a relation of all things, which Jesus both did, and taught, see note on Mar. 2. a.  
2. Until the day in which he was taken up, after that he, through the Holy Ghost, had given commandments unto the Apostles whom he had chosen.]  
Paraphrase 2. From the time of his birth to his assumption to heaven, before which, on that very day that he rose from the dead, Joh. 20. 19 he breathed on his chosen Apostles, and said, Receive the holy Ghost, v. 22. and so by virtue of the power committed to him by his Father, who formerly had sent him, v. 21. he gave them commission in like manner, and delegated the government of his Church to them, and commanded them to preach, and by testifying his resurrection from the dead to confirm his doctrine to all the world.  
3. To whom also he showed himself aliva fter his passion by many infallible proofs, being seen of them forty days, and 
* telling them the things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaking of the things pertaining to the kingdom of God.]  
Paraphrase 3. To which end he appeared to them after his resurrection, and gave them many sure evidences that it was truly he, and talked with them of the Church which should be planted and ruled by them, and of many other things concerning the Gospel, (and his dealing with the enemies thereof. See v. 7. Mat. 3. note g.)  
4. And 
* Eating of familiarly conversing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.  
5. 
† That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For John truly baptised with water, but ye shall be note a baptised with the holy Ghost, not many days hence.]  
Paraphrase 4, 5. And as he eat and drank, and was familiarly conversant with them, thereby to give them all possible assurance of the truth of his resurrection, and so of his power and Godhead, and that he was indeed the undoubted Messias, (see Note on Matt. 26. f.) he gave them order after this manner, Go not from Jerusalem suddenly, but there expect a while the completion of that promise, which I gave you from the Father, in these word, when I told you, that as John baptised his disciples with water, so you should have to that an addition of the holy Ghost's coming down upon you within a while, till which time you were to stay here at Jerusalem, and not go about your business of preaching in other places.  
6. 
* They therefore, when they met him, asked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When they therefore were come together, they asked of him, saying, Lord wilt thou at this time restore again the kingdom to Israel?]  
Paraphrase 6. And as the disciples met Jesus after his resurrection, they asked him, saying, Do you mean now presently to repair, and settle that kingdom on your followers, which hath been prophesied of, Dan. 7. 18. (see note on Mar. 17. a.) and so do what is expected from the Messias?  
7. And he said unto them, It is not for you to know the times or note b the 
‖ moments.  seasons which the Father hath put in his own power.]  
Paraphrase 7. To whom Christ replied, It is not for you to know the secrets which God will keep to himself, and such is the time & moment of Christ's entering on his kingdom, see Mat. 24. 36.  
8. But ye shall receive 
* power of the Holy Ghost coming upon you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  power after that the holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.]  
Paraphrase 8. Only this I shall tell you, that the holy Ghost shall shortly descend on you, and give you a formal commission for the execution of your office, and then you shall testify the truth of what I have done and said, proclaim and divulge it first in Jerusalem, than all Judea and Samaria; and, after the Jews shall have rejected the Gospel, depart to the heathen world, to the uttermost parts of the earth.  
9 And when he had spoken these things, while they beheld, he was taken up, and note c a cloud received him out of their sight.]  
Paraphrase 9 And after he had said thus much in their presence and sight, he was taken up by Angels from the earth, in a bright shining cloud, which enclosed him, so that they could see him no more.  
10. And while they looked steadfastly toward heaven, as he went up, behold two men stood by them in white apparel.]  
Paraphrase 10. And as they looked earnestly after him, Lo, two Angels appeared to them as in a shining gloriour manner of array.  
11. Which also said, Ye men of Galilee why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, [shall so come in like manner as ye have seen him go into heaven.]  
Paraphrase 11. shall come one day to judge the world in as glorious a manner, as now he is gone up to heaven, his going thither is not an absolute departing from you, but a seizing or taking possession of that his kingdom, which he shall exercise till the end of the world.  
12. Then returned they unto Jerusalem from the mount called Olivet, which is 
* near jerusalem, a sabbath day's journey from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  from Jerusalem a sabbath day's journey.]  
Paraphrase 12. This was done on the mount Olivet, which is seven furlongs (saith the Syriack interpreter) distant from Jerusalem, Thither therefore they immediately returned from thence.  
13. And when they were come in they went up into note d an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon 
† the Zealot, note on Mat. 10. c.  Zelotes, and Judas the brother of James.  
14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.]  
Paraphrase 13, 14. And when they were come to Jerusalem, they resorted to the Temple, and in one of the upper rooms of that structure, the eleven Apostles constantly performed their devotions together with the women that were wont to attend Christ, and Mary the mother of Christ, and James and the rest of his kindred.  
15. And in those days Peter stood up in the midst of the disciples, and said, (
* (And there was a multitude of names together, about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  The number of th' note e names note f together were about an hundred and twenty.)]  
Paraphrase 15. Now at a time, when there was a good company of them (to the number of sixscore) gathered together to the public service of God, Peter being a person of special account among the Apostles briefly addressed his speech unto the rest of the eleven, and said,  
16. 
† Men brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Men and brethren, this scripture must needs have been fulfilled, which the holy Ghost by the mouth of David spoke before concerning Judas, which was guide to them that took Jesus.]  
Paraphrase 16. Sirs ye know what the Psalmist prophesied Ps. 41. 9 which being from the Spirit of God, it was of necessity to have a completion, and accordingly 'tis now punctually accomplished in Judas, of whom the holy Ghost than foresaw and foretold it, viz.  
17. 
* That, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  For he was numbered with us, and had obtained part of this ministry.]  
Paraphrase 17. That he was of our society, a fellow disciple, one of the twelve sent out and impower'd by Christ, Mat. 10. 1, 5. and being one of those to whom the keys Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19 28. were promised by Christ, he was in designation an Apostle of Christ as truly as any of us.  
18. Now this man purchased a field with the reward of iniquity, and note g falling 
‖ on his face  headlong, he note h burst asunder in the midst, and all his bowels gushed out.]  
Paraphrase 18. But for a sum of money he delivered up his Master to his enemies, those of the Sanhedrim, and having done so, was troubled at that which he had done, and threw back the money in the Temple into the chief priests hands (who durst not keep it themselves, or put it into the Corban, but were willing to employ it on some charitable use, and so bought with it a field to bury strangers) and the sense of this black fact casting him into a deep melancholy, he fell forward on his face upon the ground, in a fit of suffocation, and his belly burst, and all his entrails came out, (see note on Mat. 27. a.)  
19 And it was known to all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is to say, the field of blood.]  
Paraphrase 19 And this act, & this fate of Judas, was notoriously known to all that dwelled at Jerusalem, and thereupon the field, which was bought with that money, was vulgarly known by the name of the Field of blood.  
20. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: And his note i Bishopric let another take.]  
Paraphrase 20. To him therefore belongeth that, which Psal. 69. 25. & Psal. 109. 8. was said, not by way of execration, but by way of prediction, that as he shall come to a desperate miserable end, so that office of power and authority, which Christ hath designed to be given him with the rest of the twelve (which was, first to plant, and then to oversee, and govern the Church, as a Bishop of it) shall be bestowed on another man.  
21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us,  
22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.]  
Paraphrase 21, 22. It is therefore our duty according to this prophecy to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us, and to rule us, as a Master disciples, even from the time that John baptised him, (presently after which Jesus began to call and gather disciples, Joh. 1. 43. & Mat. 4. 12. 17. 18. & Mar. 1. 17.) till his assumption to heaven: that so he may be taken into the Apostleship (see v. 8.) to perform that which Judas should have done, that is, ●oe, and preach the Gospel (now much more confirmed by the miracle of Christ's rising from the dead) in those cities, and 〈◊〉, which were (or had been, if he had not thus dealt) assigned Judas.  
23. 〈◊〉 they appointed two,] Joseph called Barsabas, who was surnamed Justus, and Mathias.  
Paraphrase 23. And the eleven, to whom this speech was addressed v. 15, 16. pitched upon, and proposed two, leaving it to the lo●s to decide, which of them it should be.  
24. And they prayed and said, Thou Lord, which knowest the hearts of all men, 
* point out of these two one whom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  show whether of these two thou hast chosen.]  
Paraphrase 24. And the Apostles prayed and said, O Lord that knowest the secrets of all hearts, be thou pleased to direct the lot to him, whom of these two thou hast chosen.  
25. That he may take part of this ministry and Apostleship, from which Judas by transgression fell, 
† to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he might go to his note k own place.]  
Paraphrase 25. That he may take that part of the charge (which did, or should have belonged to Judas, but was deserted and forsaken by him) and so betake himself to the discharge of it.  
26. And they gave forth their lots, and the lot fell upon Mathias, and he was note l numbered with the eleven Apostles.]  
Paraphrase 26. And they put in two lots, one for Joseph, another for Mathias, and Mathias being chosen by the lots, was received in to make up the number of the twelve Apostles, and to perform that office which belonged to him as such (see v. 22.) viz. to preach Christ, and testify that he was risen from the dead, and was by that declared to be the Messias, or Son of God in power.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Baptised with the Holy Ghost] What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall be baptised with the holy Ghost in this place, is determined by the circumstance of the time, then future, and yet not many days after Christ's speaking of it; And it is clearly meant of the holy Ghosts visible descending upon the disciples, c. 2. 2. by which he should do two things especially, 1. He should give them testimony of the truth of all that Christ had said unto them, Joh. 15. 26. as by his descending on Christ at his Baptism he testified (and thereby God the Father himself) that Christ was the beloved son of God, in whom he was well pleased, i. e. who declared nothing, but the truth and good pleasure of God to them. 2ly. He should testify to others, that whatsoever they should teach, was also the will of God, and so authorise them for the solemn testifying of Christ's resurrection, etc. give them power, and commission, and graces to discharge their whole ministry, as witnesses now designed, and pointed out by him to declare and testify to all Israel what Christ had done, and said in their presence, v. 8. and that he was risen from the dead, v. 22. This may the more appear by taking notice of the opposition here set betwixt John's baptising with water, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the baptising of the Apostles with the Spirit, here spoken of. To baptise is to wash or purify, belonging to all the kinds of purifications among the Jews, (see Note on Mar. 7. c.) and from thence more especially to the receiving of Proselytes, admitting Disciples: This John did, after the manner of the Jews, by water only, or by the ceremony of immersion in water, which among them was the way of sanctifying any thing (i. e. fitting or setting apart for holy uses) and therefore the Priests washings of himself, before his officiating, are called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Joma c. 3. §. 3.) sanctifications. Beside this, John did nothing else to his disciples, or those that came in to him upon his preaching; But Christ's disciples, that were to be consecrated to an office, in a more eminent manner then john's, being to have the whole power of disseminating the Gospel, and governing the Church of Christ after him, were not only to be received in, as Proselytes, with that ceremony of washing, but God from heaven was visibly to instate this power upon them, and withal to testify the truth of that doctrine, which they were to preach; And this was to be done by the holy Ghosts descending in a visible manner, i. e. revealing himself gloriously by the appearance of Angels (whose appearance signifies Gods peculiar presence.) And thus we see it fulfilled Act. 2. 2, etc. And what befell the Apostles there, as the first fruits of the Church of the Jews, converted to Christianity, the same was, in the effects of it, vouchsafed by God to Cornelius, and his family, as the first fruits of the Gentile-converts, Act. 10. 44. which, saith S. Peter, put him in mind of this speech of Christ's, that John baptised with water, but ye shall be baptised with the holy Ghost, c. 11. 16. i e. was a demonstration to him, that God had accepted these Gentiles, and so that they were fit to be baptised, Act. 10. 47. By this will appear the meaning of those places in the Gospels, Mat. 3. 11. I baptise you, i. e. John baptizeth you, with, or by water (that was the ceremony of his receiving men to repentance, or absolution, and pardon of sin upon repentance, and that was all that John did, but he that comes after me, he shall baptise you with the holy Ghost, and with fire, i. e. Christ shall send the Holy Ghost, in a glorious appearance, in flames of fire, to come down visibly upon you, and so to assure you of the truth of the doctrine which I teach you, or else (as fire was used for consecration, fire upon the altar, to devour the sacrifice, and that fire first coming down from God to do it, Levit. 9 24. and fire from the altar, a coal from thence, to touch Isaiahs' lips, and set him apart for his Prophetic office) to separate, and consecreate you for your Apostleship, and after that, upon all unreformed impenitents, he shall come with fearful judgements; see Mat. 3. 11. Act. 2. 17, 19 etc. So 'tis also Luc. 3. 16. mentioning both the holy Ghost, and the fire too, though Mark 1. 8. and John 1. 33. mention not the fire, but only the holy Ghost. Besides these two special uses of the holy Ghosts descending on them, one common constant use there was also, which belonged to all Christians, not only Apostles (as appears by Joh. 7. 39 where Christ mentions the Spirit, which not only the Apostles, but believers in common, i. e. all Christians should receive after his Ascension) the giving them strength to perform what God now required of them, and therefore all that came into the Christian Church, as proselytes of Christ (not only those that were set apart for the ministry) are said to be born a new, i. e. received as Christian proselytes, and baptised with water, and the holy Ghost, Joh. 3. 5. not only made partakers of the ceremony of John's Baptism, water, which signifies purging from sin, but, over and above that, made parrakers of the holy Ghost, being received into the Christian Church by those, on whom the holy Ghost came down, Act. 2. (and that not only for themselves, to confirm the truth of Christ's preaching, and to give them their commission, but also) to rest upon them, as the founders of the Christian Church, so that they might communicate the benefit, and influences of it to others, to the end of the world, so far as was useful to the condition of every one; And that is to fit every one, and enable him to discharge that calling, whereunto he is admitted; As if he be admitted barely into the Church, to be a Christian, then beside water, wherein he is baptised, after the manner of all other Proselytes, he hath also from God, by the Apostles blessing of him, the holy Ghost bestowed on him, i. e. those benefits of it, which belong, and are necessary for every Christian, viz: pardon of sin, and grace to lead a new life; and this styled being born a new of water, and of the holy Ghost, Joh. 3. 5. and is int●●ted to be an effect, or consequent of Christ's Ascen●● v. 13, 14. (after which it was that the holy Ghost came down upon the Apostles here) and to be a superior thing (and that which more effectually tended to the salvation of believers, that is, Christians, Joh. 3. 15.) then either the Jewish or John's Baptism, which, being the Baptism of water alone, was not able to bestow this, and therefore it is, that they that had been baptised only with John's Baptism, Act. 19 were by the Apostles, when they knew it, baptised farther in the name of the Lord Jesus, (see c. 2. Note d.) In like manner, they that were admitted into the Church, to any special function, as to that of Bishops, (which consisted in the exercise of Censures, and in the power of ordaining others) or c. 6. to that of Deacons, (and of Presbyters afterwards) who had some parts of sacred functions communicated to them, that of preaching the Gospel Act. 8. 12. and of baptising, were thus admitted also by the Apostles (and after them by the Bishops their successors) by laying their hands on them, and blessing, or consecrating them, that is, giving them the holy Ghost also, that is, that external commission, which here they had, by the holy Ghosts descent upon them, and also (for some time) extraordinary gifts of tongues, and miracles, and prophesying, useful for the discharge of those functions.  
V. 7. The seasons] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes signifies an opportunity, or seasonable time, sometimes also signifies a moment, or least particle, of time. Thus 'tis wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is that wherein there is no time; And so it seems to signify here, where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments, in his own hands, so that they shall not be known by them, seems parallel to the day and hour knoweth no man, the day, and the times noting a larger proportion of time, and the hour, and the moment a lesser, and accordingly the Vulgar reads vel momenta, or moments.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 A cloud] The appearance of Angels is ordinarily described by a cloud, as hath been formerly said; and so here the clouds receiving him, signifies the Angels receiving him. Thus when Exod. 25. 22. it is said of the covering of the ark, There will I meet thee, and commune with thee from betwixt the two Cherubims, etc. It is Leu. 16. 2. I will appear in the cloud upon that propitiatory, or covering, of the ark.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. An upper room.] It is said by the writer of this book Lu. 24. 53. that the Apostles after Christ's Assumption returned to Jerusalem, and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continually in the temple, praising, and blessing God (which clearly signifies that the Temple at Jerusalem was the place (not of their continual abode, but) of their constant daily performance of their devotions; see Lu. 2. 37.) and so he concludes that Gospel. And here where he begins another book, and, in that, the story after the Ascension of Christ, and so repeats that again v. 9 etc. he adds v. 12. as he had said in the Gospel, that they returned to Jerusalem, and when they came thither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they went up into an upper room, and there, that is, in that upper room, saith he, (the same S. Luke, that before had said, they were continually, or at the times of devotion, constantly in the Temple) all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continued unanimously in prayer and supplication, that is▪ did there daily perform their devotions, and religious offices, manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or upper room, where they daily did so; And so ch. 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together (a phrase to denote their sacred assemblies, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the upper room, as the constant place of their daily devotions. From the comparing of these two places, and the phrases used in the several places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were continually, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were continuing, being perfectly equivalent, some difficulty would arise, how the Temple should by the same historian be set down as the daily constant place of their devotions, in one place, and the upper room in the same manner and phrase, to be it, in the other, were not this way of reconciling that difficulty near at hand, (taken notice of by some late Critics, but not favoured by others) viz: that the Temple had many chambers, and upper rooms in its circuit, (which served not only for the uses of the Priests, and for the keeping of the holy things, but stood open some of them for religious meetings also.) So 1. Chron. 28. 1. in the pattern that David gave to Solomon, we have express mention of the Porch, and the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, etc. So again in Solomon's building 1 Kin. 6. 5, 6. chambers round about, of the first, 2d, and 3d story, and 2. Chron. 3. 9 he overlaid the upper chambers with gold, and so, I suppose, Jer. 26. 10. the chamber of Gemariah in the higher court, might be one of these. And so in the second Temple there will be little reason to doubt, the structure being the same, though not so sumptuous, as the former, and the names of the several parts continuing in the New Testament, which had belonged to the first building, as Solomon's Porch, etc. And so often in the Talmud, Joma, c. 1. the chief priest seven days before the day of expiation is fetched from his own house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chamber of the paredrin, and so in the Gemara, he that offered the red cow, was brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chamber of the house of the stone, and many the like, as to the chamber of the house Abtines, and that peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high, or upper room of the house Abtines, and so in like manner, the chamber where the Priest washed himself, is described to be over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to be an upper room. And so these upper rooms being parts of the Temple, whosoever were assembled in any of them (as it is said the Apostles were) are truly said to be in the Temple. If this be granted, as it will be hard to give any other tolerable sense of it, then, in all probability, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 46. the house where they broke bread, or received the Sacrament, joined with their continuing daily with one accord in the Temple, will be this place also, where they did that more privately, which could not, we may presume, be done in the Temple in any more public place. For that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house may appear by comparing Rom. 16. 4. with 1 Cor. 16. 19 where the Church in their house in one place, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other; see note on 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16. c. And for the word House that that is used for the Temple, or any part of it, even for these upper rooms, which we now speak of, is clear both by comparing the Gospels, Mat. 23. 35. with Lu. 11. 51. (where that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house in one, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple in the other) and also by the Talmud where the Temple, itself is frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house, and so also the several rooms or chambers in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned, the house of the stone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house of washing, Joma c. 3. §. 2. (and that called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an holy place in opposition to common or profane) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the house of Happarvah; Which house of Happarvah, being explained what it is, in Middoth c. 5. (to wit, the place where the skins of the sacrifices were salted) is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conclave Happarvae, the chamber of Happarvah, House, and Chamber, being there used in the same notion, and noting the several chambers in the Temple to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses, and those, holy places, fit for sacred uses, and so here used by the Christians for their meetings, to eat the Lords supper together, which they could not hope to be permitted to do more openly in the Temple, the Christian religion being not much favoured by the Jews. Of these rooms or houses in the Temple we find mention in Epiphanius de ponder. ch. 14. where of Adrian he saith, that visiting Jerusalem, he found the Temple demolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, except a few houses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and the little Church of God, where the disciples returning from the mount Olivet went up to the upper room, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for there it was built, that is, in part of mount Zion, which clearly affirms this upper room to have been a part of Zion, and so of the Temple, as was said, and afterwards to have been by the Christians built into a Church. And accordingly Theophylact and Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the house he means the Temple, for in that they did eat.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. V. 15. Names] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name is here taken for a person, not literally a name, will easily appear by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew; for though that primarily signify a name, yet 'tis ordinarily used in the Hebrew writers in this other sense for person, and with an Emphatical adjunct (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name) it is commonly set to signify God, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is; And from thence, in Ignatius' Epistle to the Ephesians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry the name, is to carry God, that is, Christ about with him (the importance of that Martyr's title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and is therefore rendered by the vulgar translator, Nomen Christi circumportare, to bear about the name of Christ. And so S. Cyprian uses the word nomen, name. So S. chrysostom Hom. 1. in Rom. 
* p. 4. l. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not sufficient for twenty names, that is, for an assembly of so many persons.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Together] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek expression in the Old Testament to interpret the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together, so Psal. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they assembled together, as in a council, all about the same business, and design, all as one man, and so here, and c. 2. 1. and 1 Cor. 11. 20. the phrase signifies, and note these assemblies for the service of God, to be designed for the uniting of the prayers and service of all into one, every action being to be accounted not the action of private men, but of the whole body, and therefore 1 Cor. 11. the eating there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 21. a man's own meal, a man's eating that there which himself had brought, is set contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords supper, or the Church meal, which is eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they are come together to one, or the same, that is, all to be as one, not as several.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Falling headlong] That Judas death was caused by a suffocation of grief was showed, Note on Mat. 27. a. The death is here described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that doth not necessarily import any more than falling forward on the face, (contrary to supinus, falling or lying on the back) as it is on the place in Matthew, expounded from the Grammarians; but it is possible also it may denote the throwing himself down a precipice, which among humane authors is frequently mentioned of those, who through excess of melancholy, or oppression of conscience, especially upon guilt of blood, are weary of their lives, and have this ready way to deliver themselves from that burden. 'Twere impertinent to multiply testimonies to that purpose; The authors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention it of other creatures, that on occasion of great sadness have done the like. But whether this were the manner of his death or no, the Context gives us no means to define.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Burst asunder] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek by which the old Glossary renders dissiluit, not as that signifies to leap down, but to break asunder, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it signifies no more than in Latin, medius discerpitur or disrumpitur, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 23. 45. that is, that he was broken in pieces, a natural consequent of which it is, which here follows, that his bowels gushed out at the wound, or rupture.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Bishopric] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is frequently used in the Old and New Testament. In the Old Testament there be two Hebrew words rendered by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it is oft rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, Lord, Angel, so once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So among profane authors 'tis all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler, (as in 
* Or. de concord ad Asiat. Civ.  Aristides, where after the mention of Kings are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that come annually as Episcopi, overseers, of which he had said before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there come rulers by law every year, by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers and Bishops are all one, and so Justinian calls those which Aristides speaks of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rulers of provinces and Metropoles, and accordingly Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king or governor.) The 2d Hebrew words which is rendered by it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and other the Derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all which note a perfect or governor, or any empowered by commission to exercise any authority entrusted to him. And as 'tis sometimes rendered so elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all words of government, or prefecture, and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doorkeeper, to whom the keys of the house of the Lord were committed, Ezech. 44. 2. when 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis taken in five senses, 1. in an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Num. 31. 14. Judg. 9 28. 2 Kin. 11. 15. the captain of the host, 2dly, among workmen, the principal that were set over all others in the building of the Temple, 2 Chron. 34. 12, 17. 3dly, in the city, the ruler or prince, Neh. 11. 9, 14. and especially of the Priests, v. 10. and of the Levites, v. 15 4thly, in the ministry of the Temple, Eleazar the son of Aharon, (who Num. 3. 32. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ruler of the rulers of the Levites) Num. 4. 16. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bishop Eleazar. 5thly, in the house of the Lord, over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere) in the New, denotes prefecture, or ruling power in the Church, viz: that Apostolic power, which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas' place, to be an Apostle. See Note on Phil. 1. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. His own place] What is here meant by may be best collected from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lot, or portion, of ministry and Apostleship, that is, of Apostolical ministry, in the beginning of the verse, the taking of which is preparative here, to his going to this. That certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Phavorinus, a part, or portion that falls to any, particularly a province that belongs to any Governor, and (if that be a Bishop or Governor of the Church, then) such a Province, (styled, v. 20. out of the Psalmist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishopric) which he that succeeds in, is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take there, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the portion of ministry, etc. And then that which is thus become any man's assigned Province, cannot more fitly be expressed than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place, or Province, proper to that man, assigned to him. This therefore regularly belonging to Judas, if he had not, by his treason against his Master, forfeited it, (which is here said as in a parenthesis, being enclosed with two commas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Mathias now succeeds him in it, taketh his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion, and so is now to go to this, as his own place or Province, which had else belonged to another. Many prejudices there are against understanding this phrase of Hell, as some have understood it; as the place whither Judas was to go. For 1. That was not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proper place or assignation, of Judas, but common to all other damned spirits. 2. 'Twas not S. Luke's office to pass sentence on Judas, any farther, then by setting down the heinousness of his crime, which he had done v. 16, 17, 18, 19 and was not to proceed to judge, or affirm aught of God's secrets, such is his going into hell. And 'tis S. Chrysostom's observation on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold the wisdom of S. Luke, how he doth not reproach or insult on Judas; but simply sets down the matter of fact, without any descant on it, and what he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he discourses of the present vengeance, belongs evidently to what befell him in this present world, and so excludes all enlarging to his future damnation. 3. There is no propriety in saying of the one, that he sinned to go to hell, but of the other 'tis most proper so say, that he was elected to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion, to go, or that he might go▪ to it. To this accords Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— He calls that his own place which Mathias should obtain.— So O●cumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be interpreted of Mathias, that Judas being fallen, he should have his place for his own, receiving his Bishopric, making place and Bishopric synonyma. So Didymus; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many things signifies, saith he, an order, as the place of a Bishop or an Elder. So the Ordinary Gloss, ut abiret in locum suum, that is, sortem Apostolicam, his own place, that is, the Apostolical lot, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one, just as I have interpreted it. 26. Was numbered] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a stone, or the like, of which there were two uses, one in choises, or judgements, wherein they gave their votes by this means, ●ev. 2. 17. the other in accounting or numbering. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed in Hesychius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that signifies counting, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement. Now for the use of i●●n this place, first it is evident that Mathias, being here chosen by lot, was not chosen by the suffrages or votes of men; 2dly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying Originally two things, numbering, as well as choosing, it may most probably in this place signify being numbered, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbered together with the eleven Apostles, will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was numbered with us, v. 17. (or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with us, v. 22.) and that is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he obtained his portion of this ministry, that is, office Apostolical; Or if it should possibly refer to the notion of election, it must then denote God's choice of him v. 24. by the disposing of the lot, and not any votes, or suffrages of others, which had nothing to do in this matter: for though Joseph, and Mathias were by the Eleven nominated, or chosen, to prepare for the lot, yet that Mathias was pitched on and added to the Eleven, it was merely the decision of the lot, and so the disposition of the Lord. So vain is the pretention of those, that will have this rendered, Communibus calculis annumer abatur, he was by common votes, or suffrages, added to that number, and then make their own deductions from thence.    

CHAP. II.  
1. AND when the day of Pentecost 
* was come  was note a fully come, they were all with one accord in one place.]  
Paraphrase 1. On the approach of the Lords day following the sabbath, on which the Jewish Pentecost was celebrated, they were (all the Apostles together) assembled at the service of God, in their accustomed place. See c. 1. 13. & note c.  
2. And suddenly there came a sound from heaven, as of a 
† violent wind brought or coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rushing mighty wind, and it filled all the house where they were sitting.]  
Paraphrase 2. And whilst they were so employed, suddenly they heard a great noise come down from heaven, like that of a mighty boisterous wind (to note the efficacy of this Spirit of God now descending) and it came into the upper room where they were assembled, and filled all the room.  
3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.]  
Paraphrase 3. And there was an appearance of somewhat, like flaming fire, lighting on every one of them, which divided asunder, and so became the resemblance of tongues, with that part of them which was next their heads, divided, or cloven, (see note on Mat. 3. k.)  
4. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them 
* to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  utterance.]  
Paraphrase 4. And they were endued every one with gifts of the holy Ghost, That of speaking with tongues, which they never had learned, and other miraculous powers, this coming of the holy Ghost bestowed on them.  
5. And there 
† were abiding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were [dwelling at Jerusalem, Jews, devout men out of every nation under heaven.]  
Paraphrase 5. abiding at Jerusalem many Jews that came up to that feast of Pentecost, and likewise proselytes (see v. 10.) which had come from several nations of all quarters of the world to worship the true God at Jerusalem. (See note on Mat. 23. e. and Joh. 12. a.)  
6. Now when this was noised abroad, the multitude came together, [and were confounded, because that every man heard them speak in his own language.]  
Paraphrase 6. and were astonished, because they being of several nations, every of them heard the Apostles speak the language of his nation.  
7. And they were all amazed, and marvailed, saying one to another, Behold, are not all these, which speak, [Galileans?]  
Paraphrase 7. men born in Galilee, and that have lived there all their times?  
8. And how hear we every man in our own tongue wherein we were born?]  
Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us?  
9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia.  
10. Phrygia, and Pamphylia, in Egypt, and in the parts of Lybia about Cyrene and strangers of Rome, 
* both Jews and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jews, and Proselytes,  
11. Cretes, and Arabians, we do hear them [speak in our tongues the wonderful works of God.]  
Paraphrase 11. preaching the doctrine of Christ, and the great things which God hath wrought by him and on him, every of us in our own language.  
12. And they were all amazed and were in doubt, saying one to another, [
† What will this be? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What meaneth this?]  
Paraphrase 12. This certainly abodes some great matter.  
13. Others mocking said, These men are [full of 
* sweet wi●●  new wine.]  
Paraphrase 13. drunk, and that infuses this faculty into them.  
14. But Peter standing up with the eleven, lift up his voice, and said unto them, Ye men of Judea, and all 〈◊〉 
† that abide●  that dwell at Jerusalem, [be this known unto you, and hearken to my words,]  
Paraphrase 14. I make it known, or proclaim it to you,  
15. For these men are not drunken, as ye suppose, seeing it is but the third hour of the day.]  
Paraphrase 15. That these, men are not drunk, as ye say, for it is but nine in the morning, the time of morning prayers, to which the Jews generally came fasting (see ntoe on Mat 12. a.)  
16. But this is that which is spoken by the prophet Joel,]  
Paraphrase 16. But the truth is, that which is now done is the completion of a famous prophecy, Joel. 2. 28.  
17. And it shall come to pass in the note b last days (saith God) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:  
18. And on my servants, and on my handmaidens, I will pour out in those days of my Spirit, and they shall prophesy.]  
Paraphrase 17, 18. In the days of the Messias, saith God, there shall be a most remarkable effusion of the Spirit of God upon men of all ranks, and qualities, enabling them which were never brought up in the schools of the prophets to go and preach the Gospel of Christ in every city (and this was fulfilled in the descent of the holy Ghost upon the disciples, sending them to preach and fitting them with the gift of prophecy, and of tongues, both as a miracle to beget faith, and as a means to speak intelligibly to men of all languages.)  
19 And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke.  
20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.  
21. And it shall come to pass that whosoever shall call upon the name of the Lord 
* shall escape, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be saved.]  
Paraphrase 19, 20, 21. And after that there shall be many fearful stupendious sights and prodigies, and many great slaughters in Judea, as foretunners and presignifications of the great famous destruction (see Mat. 3. 11, 12.) which shall befall this people (foretold by Christ, Mat. 24. see Heb. 10. a.) for their crucifying of Christ, and from which the only way to rescue any, is to repent and acknowledge Christ, which to gain men to, was the design of the coming of the holy Ghost, Joh. 10. 8.  
22. Ye men of Israel hear these words, [Jesus of Nazareth, a man 
† marked one by God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  approved of God among you by miracles, wonders and signs, which God did by him in the midst of you, as ye yourselves also know,]  
Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you, all which you know to be true, and of which ye yourselves are witnesses.  
23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.]  
Paraphrase 23. Him, being permitted by God to fall into your hands, God withdrawing that protection, which was necessary to have preserved him from them, (and this by his decree, that he should lay down his life for his sheep, in order to that great design of man's salvation, toward which he did by his foreknowledge discern this the fittest expedient) ye apprehended and crucified most wickedly.  
24. Whom God raised up, having loosed 
* the 〈◊〉.  the note c pains of death: because it was not possible that he should be holden of it.]  
Paraphrase 24. But God hath raised him again, delivering him from the power of death, not suffering him to continue dead, the goodness of God being engaged in this, not to suffer an innocent person (so unjustly and unthankfully handled by the Jews) to lie under death, and, besides many other things, the prophecies of him necessarily requiring that he should not.  
25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved.]  
Paraphrase 25. For of him saith David, Ps. 16. 8. I waited and looked with all affiance and confidence on God, for he is my defender, so as to keep me from miscarrying.  
26. Therefore did my heart rejoice, and my tongue was glad: moreover also my flesh shall rest in hope.]  
Paraphrase 26. For this, my glory, that is, my tongue (because that is the member, the instrument of glorifying God) shall rejoice, and my flesh shall rest confident.  
27. Because thou wilt not leave my soul in 
† hades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hell, neither wilt thou suffer thine holy one to see corruption.]  
Paraphrase 27. For though I die, yet shalt thou not leave me so long dead, as that my body should be putrefied, that is, thou shalt raise me from death before the third day be past.  
28. Thou hast made known to me the ways of life, thou shalt make me full of joy with thy countenance.]  
Paraphrase 28. Thou hast cheered me, & abundantly refreshed me with thy favour.  
29. Men and brethren, let me freely speak unto you of the Patriarch David, that he is both dead and buried, and his sepulchre is with us until this day.]  
Paraphrase 29. Let me therefore speak to you freely and without any reservedness (see note on Joh. 7. 13.) concerning that David that thus spoke, that he died like other men, and had a solemn interment, and we still have his monument to show, from whence he never rose.  
30. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne,]  
Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias, knowing that he should infallibly spring from his loins, that was to be prince and ruler of his Church,  
31. He seeing this before, spoke of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.]  
Paraphrase 31. This speech of his was prophetic, referring to this resurrection of Christ, whereupon 'tis said, that his foul should not continue in state of separation from the body, In which state though it were for a while, yet it continued not so long, till the body was corrupted, that is, not the space of 72 hours, or three days.  
32. This Jesus hath God raised up, whereof we all are witnesses.]  
Paraphrase 32. And accordingly hath God raised up Christ within that space of time, within three days, and all we Apostles are eye-witnesses of it.  
33. Therefore being 
* exalted to the right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which we now see and hear.]  
Paraphrase 33. Being therefore assumed to his regal state, and office in heaven, and God having performed to him, (as all his other, so peculiarly) this promise made to him, of giving him power to send the holy Ghost, he hath accordingly now sent him, and this prodigy, which ye now see, and hear, is an effect of that, viz. the speaking with tongues, which the hour before they understood not.  
34. For David 
† went not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not ascended into the heavens, but he saith himself, The Lord said unto my Lord, Sat thou on my right hand,  
35. Until I make thy foes thy footstool.]  
Paraphrase 34, 35. For this cannot be interpreted of David himself, though he spoke it in his own person, for he never went to heaven bodily, and so cannot be said to be exalted to God's right hand, while his enemies are made his footstool: But he speaks of him, of whom this was to be verified, as of his Lord, The Lord, saith he, said to my Lord, Psal. 110. 1.  
36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.]  
Paraphrase 36. This great important truth therefore I now proclaim unto you, that that Christ whom ye Jews have crucified, God the Father hath raised up, and by assuming him to his right hand, settled him there, as a head of his Church, instated him in the true kingly office of the Messias.  
37. Now when they heard this, they were pricked in their heart, and s●●● unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do?]  
Paraphrase 37. Upon these words of Peter, they had great compunction, and as men that were willing to do any thing to rescue themselves from the guilt of so horrible a sin, as crucifying the Messias, they cried out most passionately to Peter, and the rest of the Apostles that were present, beseeching their directions what to do in this case.  
38. Then Peter said unto them, Repent, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the note d gift of the holy Ghost.]  
Paraphrase 38. And Peter answered them, that there was now but one possible way left, and that was with true contrition, and acknowledgement of their sin, to hasten out of this infidelity, and with a sincere and thorough change to come as proselytes to Christ, and enter upon Christian profession with a vow of never falling off from it, and so to receive baptism from the Apostles, that sacrament, wherein Christ enabled them to bestow, or convey from him, remission of sins to all true penitents, farther promising them that they should be made partakers of the holy Ghost also, and of those gifts which by the descent of the Spirit were poured out on the Church, and some among them of those miraculous powers which they now saw and admired in the Apostles (see c. 4. 31. and note on c. 6. c.)  
39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.]  
Paraphrase 39 For to you, saith he, the benefit of that promise appertains, if you will lay hold on it; and indeed primarily to you Jews this promise of the holy Ghost was made, on purpose for this, that by our preaching to you, ye might be converted, and convinced of the vileness of what you have done, and upon repentance be received into mercy, and receive absolution from us, as the deputies and proxies of Christ, which is gone. And as the advantage hereof belongs primarily to you, to whom our first address was to be made; so in the next place, upon your rejecting it, it must be extended to the rest of the world, to all the Gentiles which shall obey and come in to Christ at his call, or upon our preaching to them.  
40. And with many other words did he testify and exhort, saying, 
* Escape out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Save yourselves from this untoward generation.]  
Paraphrase 40. And many other discourses he made to them, all to this effect, conjuring and hastening them with all speed to get (as the Angel did Lot out of Sodom, Gen. 19 17.) out of this state of high provoking infidelity, wherein the multitude of Jews were engaged.  
41. Then they that gladly received his word were baptised: and the same day there were added unto them about three thousand souls.]  
Paraphrase 41. And all that were really affected by what he said came and renounced their former courses, and approved the sincerity of their change, and received baptism: and that day about 3000 men were converted to Christianity.  
42. And they continued 
† constant 〈◊〉 the tea●●ing of the apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in communicating  steadfastly in the Apostles doctrine, and note e fellowship, and in breaking of bread, and in prayers.]  
Paraphrase 42. And all that were so, continued assiduous in hearing the Apostles teach, and in bringing their goods liberally for the use of them that wanted, v. 45. and in eating the Lords Supper, and praying together.  
43. And fear came upon every soul: and many wonders and signs were done by the Apostles.]  
Paraphrase 43. And a general astonishment surprised men to see first those strange operations of the holy Ghost v. 4. (a consequent of which was this wonderful accession of converts v. 41.) And withal the Apostles did many miracles of very different sorts, some of cures, and some of exemplary severities, and thereby came to have a very great authority among all that heard it, ch. 5. 5.  
44. And all that believed were together, and had all things common,  
45. And sold their possessions and goods, and parted them to all men, as every man had need.]  
Paraphrase 44, 45. And all that received the faith assembled together for the service of God, observed constant times of public prayers, and receiving the sacrament of the Lords supper, (see note on ch. 1. e.) the richer communicated their goods to the poorer as freely, as if they had been theirs.  
46. And they continued daily with one accord in the Temple, and 
* broke ●ead in the ●●●se, and simplici 〈…〉 liberali●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 note on ●at, 6. l. charity to choose that 〈◊〉 escape, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  breaking bread from house to house, did eat their meat with gladness and † singleness of heart,]  
Paraphrase 46. And they daily assembled in the Temple, and received the Lords supper in some of those upper rooms (see note on ch. 1. d.) and eat together in a most pious charitable manner, with great cheerfulness, and cordial sincere bounty and liberality,  
47. Praising God, and note f having * favour with all the people. And the Lord added to the Church daily † such as should be saved.]  
Paraphrase 47. Blessing the name of God, and exercising works of mercy to all that wanted: and God daily moved the hearts of some or other to come in to this number, gave the Apostles a fruitful harvest, every day brought them in some that obeyed the exhortation given them, ver. 40. repent and got out of the actions and wicked lives of that crooked generation, and betook themselves to the obedience of Christ, see note on Lu. 13. 23. b.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Fully come] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places. And that is taken in a peculiar notion, when 'tis applied to times, signifying that such a time is come. So Gen. 25. 24. when her days to be delivered were fulfilled, that is, when her time of childbirth was come. For which the Evangelist reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The time of her bringing forth was filled, Lu. 1. 57 So Gen. 29. 21. My days are fulfilled, that is, the time agreed upon for my taking her to marriage is now come. So Mar. 11. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the time is fulfilled, that is, now is that due season come, the critical point, wherein, if they repent not, they shall perish. So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles, until the times of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fulfilled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, till the peculiar season concerning the Gentiles (see the place) do come. And this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used Lu. 9 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the days were fulfilled, that is, were come, of his being taken up. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, is no more then, when the day of Pentecost was come, or upon that day.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Last days] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last days, do in that place of Joel literally signify the last days of the Jews, immediately preceding their destruction, called there, the great and te●●ible day of the Lord: And accordingly the last days have among the Jews proverbially signified the days of the Messias, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last days; and both these notions are very reconcilable. For as the coming of the Messias signifies, beside the coming of him in the flesh, his entering on his kingdom, and as a branch of that, his coming to be avenged on his crucifiers, Matth. 24. 1. so the last days here signify peculiarly the time beginning after the Resurrection, and Ascension of Christ, as here appears by the pouring of the Spirit, and the prodigies, ver. 19 before the great and terrible day of the Lord, ver. 26, that is, this destruction of Jerusalem. So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the last days, that is, not long after the Resurrection of Christ, should come those hard times, to wit, before the destruction of the Jews, and so in the latter times, 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the days of the Messias, and 1 Cor. 10. 11. we, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christians, on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of the ages are come. So Jam. 5. 3. speaking of the wealthy Jews, he saith, that they have treasured up their wealth as fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, or against, the last days, that is, against those times of destruction, when their wealth should but do them mischief, mark them out for prizes and preys before other men. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the last time, noting, no question, that time then at hand, wherein the incredulous Jews should be destroyed, and the believers rescued out of their persecutions and dangers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliverance ready to be revealed, according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) v. 6. after a little time yet of temptations or sufferings. So again for the time of Christ in general 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 2 Pet. 3. 3. and Judas 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the more special sense, that there should be Atheistical scoffers, that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers, and to rescue the Christians from their persecutors. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the last hour, to the same sense of that approaching judgement, which was then yet nearer at hand. And all this taken from that prophecy of Moses, Deut. 31. 29. Evil will befall you in the latter days. In reciting this parcel of Joels' prophecy, it may not be unworthy our notice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord, the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear (and accordingly 'tis rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearful, and so by the Syriack also) yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conspicuous, or notable, as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see, to behold, to observe; (so Deut. 1. 19 where the Hebrew hath, that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wilderness, the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illustrious, or notable; so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall see me, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and yet from them Saint Luke here retains it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great and conspicuous, or notable. The account of this is clear, 1. because those, for whose use he wrote this book, made use of the LXXII, for whom therefore he was to recite it, as there he found it; 2. because this Greek did very fully express what was designed in the Hebrew, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, observable, notable, illustrious, being perfectly applicable to fearful, as well as grateful appearances, and when it is so, expressing the great terribleness and dreadfulness of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Paines of death] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, a cord or band, and a pang, especially of women in travail. Hence the Septuagint meeting with the word Psal. 18. 2. (where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands) have yet rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs, and so again 1 Kin. 20. 31. and in other places; and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pains, or pangs of death, when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast, do show that the sense is bands or cords.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. Gift of the Holy Ghost] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of the holy Ghost, signifies, in relation to the persons that here are spoken to, as many as should now repent, and believe on Christ, is apparent by the process of the story. There were that day three thousand which received the faith of Christ, ver. 41. and these associated, and joined themselves with the Apostles, ver. 42. and that in a wonderful, charitable manner, had all things common, etc. ver. 44. In the third chapter, the Apostles work that cure on the impotent man, and on that occasion preach Christ to the Jews again, and chap. 4. the Sanhedrim, etc. apprehend them, and upon consultation dismiss them again, and they return to their auditors, the believers forementioned, ver. 23, 24. And they blessing and praising God, and applying the Psalmists predictions to their present condition, and praying to God for his powerful assistance to propagate the Gospel, it follows ver. 31. that as they prayed, the place was shaken, (in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles,) and they were all filled with the holy Ghost, that is, certainly all the believers forementioned, (not the Apostles, who were thus filled before.) And so this promise of S. Peter's was punctually fulfilled upon them. What the effect of this gift was among them is no farther there set down, then that they spoke the word of God with boldness; that is, they were wonderfully confirmed by this means in their assurance of the truth of the Gospel, and so making no question of the truth of what they had learned from the Apostles, they spoke of it among themselves, and to others with all cheerfulness and confidence, despising the terrors of the Jews, as they did their worldly possessions, ver. 32. and continuing that high pitch of charity, which had before been observed to be among them chap. 2. 44. And so thus far this gift of the holy Ghost signifies no more than a miraculous Confirmation of these believers (formerly Baptised) in the faith, and Christian practices, which they had received; but this no doubt then attended with other extraordinary gifts of the holy Ghost, in respect of which they are there said to be filled (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with the holy Ghost. And then the only difficulty will be, what kind of gifts these were, whether inward or outward. For both these are promised indefinitely to believers. To the inward that speech of Christ John 7. 38. seems to pertain, He that believeth on me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  out of his belly shall flow rivers of living waters; where the belly denoting the heart, or inward part of the man, the flowing of the living water from thence, denotes some effects of the holy Spirits descent upon, and in the hearts of believers, the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost, ver. 39 This he spoke of the Spirit which they which believe on him should receive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as yet the holy Ghost was not (among, or upon them) because Jesus was not yet glorified. Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men, which upon the descent of the holy Ghost upon the Apostles, should be poured upon the Christian world, conveyed by the preaching, baptising, confirming and other ministry of the Apostles, their farther instructing them in the Gospel, which is therefore elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ministration of the Spirit, or means of communicating it to believers. What this inward gift is appears in several places; wisdom, ch. 6. 3. knowledge, 1 Cor. 12. 8. and so likewise the assistances of God's Spirit, joined with his word, enabling humble, sincere Christians for the duties of Christian life, which are required of them, called the renewing of the holy Spirit, and joined, as here, to the Laver of regeneration, Tit. 3. 5. and so the earnest of the Spirit in our hearts, 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts of tongues, of healing, etc. And those are evidently called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of the holy Ghost, Acts 10. 45. and that was there poured upon the Gentiles of Cornelius' family, immediately on their receiving the faith, even before Baptism. And to these belongs another promise of Christ, Mar. 16. 17. These signs shall follow those that believe, They shall take up serpents, etc. Now for the resolving of the Quaere, what sort of gift it is which is here meant, the surest way will be, not so to define of either, as to exclude the other, but to comprehend both under this phrase; not that both, and every branch of each should be poured on each believer, but that they all should be scattered among them, the inward by Baptism or Confirmation signed on all, and the outward bestowed on some of them, to testify to all the truth and excellency of the Gospel, and to fit and prepare some persons for sacred employments; not all the outward again, upon each, on whom the outward were bestowed, but some on one, some on another, the gift of tongues to one, of healing to a second, of prophesying to a third: and they that had most, or the highest degrees of these, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of the Spirit, see chap. 6. Note b. and note on Eph. 1. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 42. Fellowship] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered (as from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not communion, but communication, by that, meaning distribution, liberality, effusion, or participation, by which any are made partakers of some gift, spiritual or temporal, such as here beneficence to the poor, etc. Thus in Simplicius on Aristot. Phys. l. 1. describing magnanimous men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are, saith he, content with a little, and distribute, or communicate, readily of that which they have. And in Lucian, 
p. 974.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communicating to the poorer sort of what they have and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; will he envy him that communicates and gives? Where it signifies liberality, or giving to the poor. Thus is almes-giving defined by the Arabians, communicatio in miseriis, Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of chrysostom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mysteriorum communicationem, Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication (not from Communion as that is now used for the Sacrament) à communicatione orationis, & conventus, & omnis sancti commercii relegatio, a banishing from participation of all prayer, assembly, and sacred commerce (and not only of the Sacrament) so as the word be compounded, like exlex, without any change of the termination. In this notion is the word generally used in Scripture for liberality, or some kind of distributing, or dispensing to others. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continuing in liberality and breaking of bread, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and prayers; where, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies public prayers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of bread in the administration of the Sacrament, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the people's bringing and presenting of the bread and wine, and the fruits of the earth, for the acknowledging God the Creator of all, part of it to be eaten in commemoration of Christ's sacrifice, and the rest to be distributed among the poor; ver. 44. Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius and Phavorinus (for which the copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to offer, or present. From which Glossaries these explications also of the word are to be had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to distribute, or dispense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, participation of the holy mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to partake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They are said to communicate who distribute to one another, and they that partake and receive from one another, whether friendship or knowledge. Whence it appears 1. that the word signifies both to distribute, and to receive, to make others partake, and to be partaker; 2ly, that it is appliable to friendship or society, no otherwise then to knowledge or any thing else. Thus Rom. 15. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to make a contribution. So 2 Corinth. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, charity and communication of administration, that is, liberality, toward the saints. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Corinth. 9 13. liberality of distribution: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 1. 5. liberality toward the preaching, or propagating, the Gospel. So Hebr. 13. 16. where 'tis joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beneficence, as 1 Tim. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distributive, and communicative, are all one: so Philem. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is his liberality to the poor, (by which the bowels of the saints are refreshed, ver. 7.) flowing from his faith. From this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it strictly signifies liberality toward the poor, may be fetched the sense of that Article in the Creed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communication, or liberality, of the saints, to note this great liberality here mentioned of the first converts to Christianity in the Apostles time, (see Philo of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Egypt, in Euseb. Hist. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) especially in their meetings for the commemorating of Christ in the Sacrament, as appears in this chapter, v. 44, 45, 47. where, saith the Text, They had all things common, sold their possessions and parted them to all, as every man had need, etc. living all as it were out of one common stock, as those that are joynt-sharers, and partners in all. To which purpose it is observable from Levit. 6. 2. that the common or joint-interest, that Merchants or Tradesmen ofttimes have in Traffic, called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the putting to of the hand, is by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communication, or communion, or (which is used also in this sense of joint-interest) fellowship, and in the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a society of hand, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit, participem fecit, a trading of partners; and so in the Syriack also, in the same word, which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and particularly here in this 42. verse. And this is thought fit to be recorded by the Apostles among the very few things, fit to be preached and proclaimed by those that declared the Gospel to all the world, that, when the height of the Pythagorean philosophy was to have all things common, and Epicurus went yet higher (not by bringing all together into some common magazine, (which, said he, was an argument of diffidence, and so unreconcilable with friendship) but) by cheerful communicating to every one that had need, out of that which every man hath, the Christian religion might appear to have arrived to the highest pitch; Every man selling that which he had immovable, that so he might have ready to distribute to any, nay, that he might not trust himself in the distribution, bringing and laying it at the Apostles feet, that they might distribute it most impartially, and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christ's power, Psal. 110. now when he was installed in his kingdom. So in a spiritual sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9 is the participation of the Son, or communication, liberality, all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 8. his unsearchable riches, as they are poured out on us. So Ephes. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mystery, or that mystery kept hid so long, is now communicated or made known; so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the communicating his sufferings to us, that is, our partaking and so suffering with or after him, in a spiritual sense, dying to sin, as he died to the world, which is there called being conformed to his death. So 1 Corinth. 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the participating of the body and blood of Christ. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communication of the Spirit, Phil. 2. 1. that liberal effusion of graces from the Spirit of God. And so when in the solemn close of the Epistles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communication of the holy Spirit, is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace of Christ, and love of God, 2 Cor. 13. 14. it must signify proportionably to these many other places, the liberal effusion of that holy Spirit: and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that you may have partnership with us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our partnership is indeed with the Father, etc. the gifts and life that God and Christ hath, are communicated to us, and ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we say that we are partakers with him of that grace and life, etc. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church, but that the words are not found in Scripture, and will be mentioned more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 47. Having favour] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use, or to exercise, as when Christ saith, to him that hath shall be given, and let us have grace, Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is the very word Charity, and is by Cicero so rendered, and frequently signifies liberality (as in Epicurus' book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of gifts and charity or liberality, mentioned by Sextus Empir. l. cont. Gramm.) and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, great goodness, or benignity, (though Guido Fabritius render it gratia magna, following the notion which, it seems, he had of the Greek, without considering the Syriack) and so the consequents demonstrate it to signify: and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, they gave alms before all the people, not, as Guido Fabritius again renders the Greek, rather than that, cum iniissent gratiam, when they got favour; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia, gratia, eleemosyna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowels of mercy, abundant liberality; see 2 Cor. 8. 1. and Note on 1 Pet. 3. d.    

CHAP. III.  
1. NOw Peter and John went up together into the Temple [at the hour of prayer, being the ninth hour.]  
Paraphrase 1. At three in the afernoon, which was one of the times of day generally set apart for prayer.  
2. And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the Temple, which is called Beautiful, to ask alms of them that entered into the Temple.]  
Paraphrase 2. And there was an impotent man, who was so from his birth, who was therefore daily carried by others, and laid at the gate of the Temple toward the East, in Solomon's porch, ver. 11. which was called the beautiful gate, that there he might beg and receive the alms of those that went up daily to pray there, by which means this man was known to all the pious men of the city that used to go that way, v. 10.  
3. Who seeing Peter and John about to go into the Temple, asked 
* to receive an alms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an alms.  
4. And Peter fastening his eyes on him, with John, said, Look on us.  
5. And he 
† looked o● them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gave heed unto them, expecting to receive something of them.  
6. Then Peter said, [Silver and Gold have I none, but such as I have give I thee.] In the name of Jesus Christ of Nazareth, rise up and walk.  
Paraphrase 6. I cannot give thee that alms thou lookest for, that of money to relieve thy wants; but that which will eminently supply all thy wants, and make it unnecessary for thee to ask any more, I am able and willing to bestow upon thee.  
7. And he took him by the right hand, and lift him up; and immediately [his feet and ankle-bones 
* became firm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  received strength.]  
Paraphrase 7. He was able to stand and go, was perfectly cured of his lameness.  
8. And he leaping up stood, and walked, and] entered with them into the Temple, walking, and leaping, and praising God.  
Paraphrase 8. And he demonstrated the perfectness of the cure by using his legs to all services, leaping, standing, walking, and as a testimony of his thankfulness to God the author, he  
9 And all the people saw him walking, and praising God,  
10. And they knew that it was he which sat for alms at the beautiful gate of the Temple: and they were filled with wonder and amazement at that which had happened unto him.  
11. And as the lame man which was healed held Peter and John,] all the people ran together unto them in the porch that is called Solomon's, greatly wondering.  
Paraphrase 11. And as this person which was thus healed kept close to Peter and John, and was unwilling to depart from them, from whom he had received so great a mercy,  
12. And when Peter saw it, he answered unto the people, Ye men of Israel, [why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?]  
Paraphrase 12. Why do you look upon this cure as a strange thing to be wrought? (the miracles of Jesus are far greater than this,) or, why do ye attribute any thing to us in this matter, as if 'twere any thing of our own, either strength to do such a work, or excellency (for which we might be thought worthy to be used in these works, rather than other men) to which this were to be imputed?  
13. The God of Abraham, and of Isaac. and of Jacob, the God of our father's [hath glorified his son Jesus, whom ye delivered up, and denied him 
† against the face of Pilate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the presence of Pilate, when he was determined 
* to release, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to let him go.]  
Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified, and when he would fain have released him, ye refused to have him released, and absolutely against Pilat's will, required him to be put to death.  
14. But ye denied the Holy one and the Just, [and desired a murderer to be granted unto you,]  
Paraphrase 14. And when ye had your choice, which should be released, Christ or Barrabas, ye chose the murderer before him,  
15. And killed the 
‖ captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Heb. 2. 10.  prince of life, whom God hath raised from the dead, whereof we are witnesses.]  
Paraphrase 15. And murdered the Messias, put him to death; who came to bring life into the world. And when you had done so; God was then pleased to raise him from the dead, and to make us witnesses thereof.  
16. And his name, through faith in his name, hath made this man strong, whom ye see and 
† have known, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  know, yea, the faith which is by him hath given him this perfect soundness in the presence of you all.]  
Paraphrase 16. And now 'tis by belief in him, that he (or his power) hath recovered this man from his lameness, whom you now see to be cured, and know before, for many years, to have been unable to go. And this faith, or believing on him, working not by its self, but by his power on whom we believe, is it that hath wrought this so remarkable cure on him, which you all so wonder at.  
17. And now, brethren, I wot that through ignorance ye did it, as did also your rulers.]  
Paraphrase 17. Now this, I suppose, brethren, that you of the multitude, which did thus reject Christ, did not know him to be the Messias, and the same I suppose of your rulers, those of the Sanhedrim.  
18. But those things which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.]  
Paraphrase 18. And so the many prophecies of scripture that the Messias should be put to death, have by this means had their completion.  
19 Repent ye therefore and be converted, 
* to the blotting out of your sins, that the seasons— may come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that your sins may be blotted out, when the note a times of refreshing shall come from the presence of the Lord,  
20. 
‖ And that 〈◊〉 may, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And he shall send Jesus Christ, which before was 
† Or designs, for the Kings MS. and many written and printed copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈…〉  preached unto you,]  
Paraphrase 19, 20. Do you therefore amend your lives that this may be pardoned, that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithful (giving them rest from their troubles and persecutions, and a quiet profession of the Gospel) but withal for the destruction of all the obdurate (which is therefore foreslowed that all may repent) may by your repentance become matter of advantage, and comfort to you, to which end it was that he was at first sent to you Jews peculiarly, or that he is now preached unto you, before that time, that if ye repent, ye may have the benefit of it, but if not, be destroyed with the obdurate.  
21. 
* Who 〈◊〉 receive heaven, 〈◊〉 the times of 〈◊〉 completion  Whom note b the heaven must receive, till the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began:  
22. For Moses truly said to the Fathers, A prophet shall the Lord your God raise up unto you of your brethren 
† as me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like unto me; him shall ye hear in all things, whatsoever he shall say unto you.  
23. And it shall come to pass, that every soul which shall not hear that prophet shall be destroyed from among the people.]  
Paraphrase 21, 22, 23. This Christ being now entered on his regal power in heaven, thereby to fulfil all the prophecies concerning him (see note on Mat. 17. b.) particularly that of Moses, of destroying and cutting off from the earth all those Jews that shall reject the Messias, when he cometh; Who being also the persecutors of Christians as they had been before of Christ, their destruction shall consequently bring that refreshment, v. 19 along with it, (as indeed it happened in Vespasian's time, after the destruction of the impenitent Jews, the believers, which were remarkably preserved in that destruction, had Haltionian days attending. See 2 Thess. 2. 1. and note on Rev. 1. d.)  
24. Yea and all the prophets from note c Samuel, and those that follow after, as many as have spoken, have likewise foretold of [these days.]  
Paraphrase 24. the coming of the Messias, the destruction of those that reject, and the special mercies to them that believe on him.  
25. Ye are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.]  
Paraphrase 25. Ye are the peculiar persons, of whom the prophets foretold, and to whom, the covenant belongs, which was made to Abraham, in which was promised, that the posterity of him, that is, the Jews should be so blessed by God, in having Christ given to them, (beside many other special prerogatives bestowed on them) that all the families and people of the world also, that would bless themselves or others, should use this form, God bless them, as he blessed Abraham's seed, (see note on Gal. 3. c.)  
26. 
‖ or in every one of you 〈◊〉  note d Unto you first God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities.]  
Paraphrase 26. Which is now accordingly performed. For God having raised this Christ again, hath by our preaching his resurrection first to you over all your cities, sent him again in a most gracious manner to bless his enemies, to do all the good to them imaginable, to work upon the most obdurate crucifyers, and turn every one of you from your unbelief and impenitence, and so to make you capable of his pardon and mercy if you shall be thus wrought on, and converted by so efficacious means.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  19 Times of refreshing] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of refreshment, or comfort, are proverbially taken among the Hebrews, for the time of any special deliverance, whether temporal here, or eternal in the Resurrection; so Gen. 21. Jonathans' Chaldee Paraphrase saith, that Leviathan is prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the day of consolation, that is, the day of deliverance, and 〈◊〉 in commemoration thereof, wherein, said the Jews, God was wont to make merry, and to 〈◊〉 with Leviathan. So the name of Noach, 〈…〉 Hebrew word, which is rendered consolation, signifies deliverance, and was imposed as a 〈…〉 mankind▪ which otherwise had been 〈◊〉 destroyed, should in him be rescued from 〈…〉. To this belongs the reviving, Ezr. 9 9 which signifies their restoring from captivity. So for the other deliverance, when Hos. 6. 3. we read, after three days he shall quicken, Jonathan reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the days of consolation, which shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of the resurrection of the dead. And so when Job. 11. 24. we read he shall rise in the resurrection, the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the consolation. Now the connexion of this with the exhortation to repentance lies thus, Should Christ come again in judgement upon the Jews, foretold Mat. 24. while you lie impenitent in your sins, his coming must be the greatest judgement in the world (and so it will be to the impenitent Jews, utter destruction and vastation,) That therefore that coming of his (which as it is a terrible time to the impenitent, so is a time of deliverance to all penitent believers) may in that notion of consolation and deliverance befall you, that God may thus send his son to you, Do you now timely repent, so as to have your sins blotted out, see 2 Pet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 6. The same thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance, Lu. 21. 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation, or deliverance again, Rom. 13. 11. see Note c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. The heaven must receive] Beside the ordinary rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom heaven must receive, another there is, of which the words are capable literally, and to which the Context more inclines them, that Christ must, or that God hath decreed he should receive heaven, in the sense that Camillus is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive the city, that is to undertake the government of the city, parallel to that of Psal. 75. 2. speaking of Christ's exaltation, when I shall receive the congregation, and so this place will be all one with 1 Cor. 15. 25. he must reign, etc. and that peculiarly in the subduing and conquering all his enemies, converting some, and rooting out (v. 23.) all others, who stand out in hostility against him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Samuel] The acount of the prophets is here begun from Samuel, because the schools of the prophets were first instituted, and erected by him, and not that there was no Prophet before him. Thus we read 1 Sam. 19 20. the college, or company, of the prophets at Ramah, and Samuel standing as appointed over them, making him the Precedent of that College, as after Elias was, and therefore before his ascension he goes about from one college to another 2 Kin. 2. 3, etc. and after him, Elisha, to whom therefore the sons of the prophets say, The place in which we dwell before thee, (that is, under thee, under thy government) is too narrow for us, and so they build a larger. These sons of the prophets spent their time in studying the Law, and praising, and serving of God (see Note on Lu. 1. m.) and of them, because (though some were, yet) all were not called by God to the prophetic office, sent of messages to the people, therefore 'tis here added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as many as spoke, that is, as many as out of the schools of the prophets were by God called to that public office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foretold what was now to come to pass.  
26. In turning away] It is matter of some question whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turning refer to Christ, or the Jews. It may fitly refer to Christ, turning them by his grace, and so blessing them. But Oecumenius refers it to the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye will turn every one from his iniquities. And so it may be also as an effect of Christ's grace in us, and as a condition to qualify us to receive benefit by his Resurrection and blessing of us.    

CHAP. IU.  
1. AND as they spoke unto the people, the Priests, and [the Captain of the Temple, and the Sadducees came upon them]  
Paraphrase 1. the captain of the band of Roman soldiers, set at the porches of the Temple to guard and keep peace (see note on Lu. 22. f.) and the Sadducees come violently upon them,  
2. Being 
* much troubled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grieved that they taught the people, and preached through Jesus the resurrection from the dead.]  
Paraphrase 2. The Priests or those of the Sanhedrim opposing the doctrine preached by them, of Christ's being the Messias, the Captain suspecting it would tend to an uproar or commotion in the city, and the Sadducees disliking the doctrine of the resurrection proclaimed by them, and so all much concerned in their preaching to the people at that time.  
3. And they laid hands on them, and put them [in hold] unto the next day: for it was now eventide.  
Paraphrase 3. into prison  
4. Howbeit many of them which heard the word believed, and the number of [the men] was about five thousand.  
Paraphrase 4. their auditors, the people, v. 1.  
5. And it came to pass on the morrow, that [their Rulers, and Elders, and Scribes,  
6. And Annas the high priest, and Calaphas, and John, and Alexander, and as many as were of the note a kindred of the high priest, were gathered together at Jerusalem,]  
Paraphrase 5, 6. they of whom the Sanhedrim consisted, the chief priests, Elders and Scribes, and particularly Annas and Caiaphas (see note on Lu. 3. c.) met at the court where the Sanhedrim used to sit in counsel.  
7. And when they had set them in the midst, they asked, By what power of by what name have ye done this?]  
Paraphrase 7. And causing the disciples to be brought before them, they examined them on these interrogatories, 1. how they came to be able to do that miracle, ch. 3. 7. and whose name they called upon that infirm man (see ver. 10.) in the working of the cure, (see ch. 3. 6.) and consequently from whom they pretended to have commission to do what they did, thus to preach unto the people?  
8. Then Peter filled with the holy Ghost, said unto them,] Ye rulers of the people, and Elders of Israel,  
Paraphrase 8. Then Peter being by the Spirit of God (such as was promised Mat. 10. 19, 20.) endued with a great extraordinary presentness of speech, and elocution, v. 13.) and taking great boldness and confidence upon him, began thus,  
9 If we this day be examined [of the good deed] done to the impotent man, 
† by whom▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by what means he is made whole,  
Paraphrase 9 of an action, which is so far from being a crime, that 'tis an act of special mercy,  
10. Be it known unto you all, and to all the people of Israel, that [by the name of Jesus Christ of Nazareth, whom ye crucified, whom God hath raised from the dead, even by him doth this man stand here before you whole.]  
Paraphrase 10. by no other means, but by calling upon him the name of Jesus of Nazareth; (whom ye put to a shameful death, but God most miraculously raised again) this miracle on the lame man was wrought.  
11. This is the stone which was set at nought of you builders, which 
* is or was made for the head, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is become the head of the corner.]  
Paraphrase 11. This is he that was prophesied of under the title of a refuse stone rejected by you, the chief men among the Jews, and looked upon with despite and contempt, but is now by his resurrection installed in all power and dignity (an effect of which is this miracle wrought in his name) and is indeed become the ruler and king of the whole Church, the prime foundation stone of the whole fabric.  
12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.]  
Paraphrase 12. And by him, and him only, by receiving and embracing of his doctrine, salvation must now be hoped for by all, For there is no other religion in the world, whether that which was delivered by Moses, or by any other, by which salvation can be had for those, which do not now come in to this, at the preaching of it.  
13. Now when they 
† beheld the confidence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saw the boldness of Peter and John, and perceived that they were unlearned and 
* ordinary vulgar persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on 1 Cor. 14. a.  ignorant men, they marvailed, and they 
† received knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  took knowledge of them, that they had been with Jesus.]  
Paraphrase 13. And when they observed the clocution v. 8. and freeness of speech, with which they taught (see note on Joh. 7. a.) and withal considering that their education had not thus elevated them above other men, being neither skilled in the learning of the Jews, nor, as men of place, or magistracy among them, instructed in their laws, they were amazed at it, but withal they either remembered or were told that they were those that had been attending on Jesus, in his life time.  
14. And beholding the man which was healed standing with them, [they 
† had nothing to say against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  could say nothing against it.]  
Paraphrase 14. though they were as maliciously and petulantly affected toward them, ver. 16. as was possible, yet they had nothing to object, or except against the whole action, either as it respected the man that was cured, or the Apostles that wrought it.  
15. But when they had commanded them to go aside out of the council, they conferred among themselves,  
16. Saying, What shall we do to these men? for that indeed a notable miracle bathe been done by them is manifest to all them that dwell in Jerusalem, and we cannot deny it.  
17. But that it spread no farther among the people, let us straightly threaten them that they speak henceforth to no man in this name.]  
Paraphrase 17. And being not able to conceal what was already known, they had nothing to do but to keep others from knowing it, and thereupon their decree in council was to send for them, and to forbid them upon severe penalties to preach Christ and his resurrection and Gospel any more.  
18. And they called them, and commanded them not to [speak at all, nor teach in the name of Jesus.]  
Paraphrase 18. talk privately, or teach publicly any thing concerning the faith of Christ.  
19 But Peter and John answered, and said unto them, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye.  
Paraphrase 19 But Peter and John made light of this interdict, or terrors, and told them plainly they were commanded by God to preach, and that in all reason God must be obeyed before them, or the greatest magistrate on earth, and that they themselves could not but confess so much.  
20. For we cannot [but speak the things which we have seen and heard.]  
Paraphrase 20. choose but testify of Christ those truths of so high importance, made known to us peculiarly to that end, that we should proclaim them to others from our certain knowledge, being ourselves the eye, and ear-witnesses of them.  
21. So when they had farther threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.]  
Paraphrase 21. And so not knowing what else to say to them, being not able to deny the force of their argument, they added more threatenings, if possibly that might terrify them, and so dismissed them, having nothing to lay to their charge, but the curing of the lame man in the name of Jesus, and for this all the people looked on them with admiration, and counted it an act of Gods immediate infinite mercy, for which they, that were instruments of it, aught to be blessed, not punished by them, and therefore they durst not punish or censure them for this.  
22. For the man was about forty years old, on whom this miracle of healing was showed.]  
Paraphrase 22. For it was an inveterate lameness, from his very birth, ch. 3. 2. and had been now above forty years upon him, when this cure was wrought by Peter.  
23. And being let go, they went to their own company, and reported all that the chief priests and Elders had said unto them.  
24. And when they heard that, [they] lift up their voice to God with one accord, and said, Lord thou art God which hast made heaven and earth, and the sea, and all that in them is,  
Paraphrase 14. the rest of the Apostles that were then at Jerusalem, and the believers that consorted with them, v. 23.  
25. Who by the mouth of thy servant David hast said, Why did the 
* nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mat. 24. c. & 28. b. & Rev. 11. g.  heathen rage, and the people imagine vain things?]  
Paraphrase 25. Who foretold by his prophet David, Psal. 2. 1. what was now come to pass, viz. that the Jews should oppose Christ, and say false things of him, deny and crucify him first, and then when God raised him from the dead, oppose the preaching of him.  
26. The Kings of the 
† land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mat. 24. c. & Rev. 11. g.  earth stood up, and the rulers were gathered together against the Lord and against his Christ.]  
Paraphrase 26. That the Roman governor's in Judea, Herod and Pilate, v. 27. should combine against him, and the rulers of the Jews should meet in council in their Sanhedrim (as v. 15. they here did) purposely to oppose the Messias, and in him God that sent him.  
27. For of a truth 
* here is added in the Kings MS. and other printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this thy city  [against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the 
† Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see v. 25.  Gentiles and the people of Israel were gathered together.]  
Paraphrase 27. both the Roman governor's, Pilate, and Herod, and the Jewish Sanhedrim have conspired, and joined their malicious counsels against thy holy Son and servant Jesus, whom thou hast sent to be the Messias of the world; (see note on ch. 10. e.)  
28. For to do whatsoever note b thy hand and thy counsel determined before to be done.]  
Paraphrase 28. To act in the crucifying of Christ, and so (though little meaning it) to be the instruments of God's gracious providence, and disposal, who determined to give his only Son to die for us.  
29. And now, Lord, behold their threatenings: and [grant unto thy servants, that with all boldness they may speak thy word,  
30. By stretching forth thine hand to heal: and that signs and wonders may be done by the name of thy holy child Jesus.]  
Paraphrase 29, 30. and enable us to preach the Gospel powerfully, fearlessly and with authority (see note on Joh. 7. a.) and give power also to us thy servants, the disciples of Christ, to work miraculous cures on all those, on whom we shall call the name of Jesus.  
31. And when they had prayed, the place was shaken, where they were assembled together, and they were all filled with the Holy Ghost, and they spoke the word of God with boldness.]  
Paraphrase 31. And upon this prayer of theirs, there came the like wind, as is mentioned, c. 2. 2. and shook the place where they were, and special eminent gifts of God's Spirit fell upon those that were there present, (see ch. 2. note d.) and this was such a confirmation to them all, that without all doubt, or fear, they published the Gospel of Christ, see v. 29.  
32. And the multitude of them that believed were of one heart and of one soul 
* after this the ancient Gr. & Lat● MS. adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there was no difference among them. :] neither said any of them that ought of the things which he possessed was his 
† peculiar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  own, but they had all things common.  
Paraphrase 32. And the believers, although there were many of them, agreed all in the same Christian designs,  
33. And with great power 
‖ rendered  note c gave the Apostles witness of the resurrection of the Lord Jesus: and great 
* charity was among, (see note on ch. 2. f.)  grace was upon them all.]  
Paraphrase 33. And the Apostles confirmed with many miracles their preaching of Christ's resurrection, and accounted it as a debt which they ought Christ for his great dignations among them, and there was great instances of liberality and frankness among them that received the faith, all the believers bringing in plentiful contributions to the Apostles hands, who received it of them for the public use of the believers.  
34. Neither was there any among them that lacked: for] as many as had possessions of lands or houses, sold them, and brought the 
† prices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  price of the things that were sold,  
Paraphrase 34. So that there was a competent provision for all, And this was thus raised and managed,  
35. And laid them down at the Apostles feet: [and distribution was made] unto every man, according as he had need.  
Paraphrase 35. And the Apostles distributed  
36. And Joses who by the Apostles was surnamed Barnabas (which is, being interpreted, The son of consolation) a Levite, and 
* a Cypriot by birth, o●, born in Cyprus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  of the country of Cyprus,  
37. Having land sold it, and brought the money, and laid it at the Apostles feet.]  
Paraphrase 37. Having a piece of land of his own (not part of the Levites portion, which he might not alienate, but probably somewhat which belonged to him in Cyprus, where he was born v. 36.) made sale of it, and brought the full price of it, and put it wholly in the Apostles power to dispose of, or distribute it.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Kindred of the high Priest] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were of the kindred of the high priest, will be resolved by the Context, where an assembling or meeting of the Sanhedrim is described, v. 5. which consisting of three sorts of men, Priests, Elders and Doctors of the Law (see Note on Mar. 5. c.) is ofttimes expressed by the enumeration of those parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, High priests, Scribes, and Elders, Mat 26. 3. and very often in the Gospels. In this place there is another way of enumeration than is usual, The Rulers and Elders and Scribes, and Annas the chief priest and Caiaphas and John and Alexander, and as many as were of the kindred of the high priest. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Where yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers seems to be a general word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  denoting, as elsewhere, men in authority. Than Annas was the Nasi or chief person among them, (see Lu. 3. Note b.) and Caiaphas the person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that by the Procurator was put into the Pontificate in stead of the aaronical line. And so there remains only the Elders and Scribes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not Indefinitely, as many as were, but, in a more limited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that were, in the Sanhedrim of this sort, of the kindred of the high priest, (and of that number John and Alexander by name) which therefore appear to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priests joined with the Elders and Scribes in other places, that is, that third sort of the Sanhedrim, consisting of Priests. Now the reason of this titles being applied to them is evident. For as of Aaron's posterity the lineal descendent only succeeded him in the high priests office, so of his two sons, Eleazar and Ithamar, sprang 24 families (betwixt whom the Priest's office was divided by David, 1 Chron. 24.) which should by weekly turns perform the service of the Sanctuary (see Lu. 1. 5.) sixteen of the sons of Eleazar, and eight of Ithamar. Of every one of these families and courses there was a chief, the head of the family, and these are consequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief priests, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the kindred of the Highpriest, viz. as springing from Aaron, and still allied to the one high-priests family, as inferior branches of it; And many, if not all these, were members of the Sanhedrim (for here they sit in Judicature with Annas and Caiaphas, as with Moses and Aaron, and the Elders, and the Scribes, ver. 7.) and being four and twenty in number, would make up a third part of the whole number of 72, leaving the other two portions to be divided between the Elders and the Scribes, if there were, as it is not certain there was, this equal division.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Thy hand and thy counsel] What is meant by the latter part of this speech, whatsoever thy counsel hath determined before to be done, hath little difficulty in it. The truth is clear, that God decreed that those things should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be done, although he decreed not that the Jews should do them, but only permitted them to do what he foresaw they would do, if they were thus permitted. The only difficulty is, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy hand, and that will best be explained by looking on the Law of Moses, Levit. 16. 8. where Aaron casts lots on the goats, One lot, on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord, another on which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Azazel, or scape-goate; For the manner was thus, The two goats were set one at his right hand, t'other at his left, and two lots were cast into the Kalphi or vessel (that is the word used by the Rabbins from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urna or pitcher, of which saith Lucian in Hermot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little lots are thrown into the silver pitcher about the bigness of a bean, with inscriptions on them) and the Priest draws out one in one hand, and the other in the other, Then by the command of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, vicarius sacerdos, the first of the ordinary priests, that ministered to the Highpriest) he lifts up the hand in which was the lot for the Lord, and if it were the right hand, he puts it upon the head of the goat at his right hand (if the left, on that at the left) and that goat was holy to the Lord, and was presently slain before him (the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent into the wilderness) see Cod. Joma c. 4. §. 1. And certainly this distribution of the lots was from the Lord, according to that of Solomon, Prov. 16. 23. Now by this ceremony of the goat, is Christ's passion typified, and so that phrase here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy hand, refers to that elevation of the hand, wherein was the lot for the Lord, and so notes this whole action thus to have been disposed of by God, who decreed that Christ should suffer, and that just as the goat did under the Law, which was offered up to God for the sins of the people.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Gave the Apostles witness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Theophylact observed to have some energy in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he signifies somewhat to be entrusted with them, as a depositum, which they were to restore, and so speaks as of a debt. Accordingly the Vulgar Latin duly reads reddebant testimonium, they rendered testimony.    

CHAP. V.  
1. BUT a certain man named Ananias, with Sapphira his wife, sold a possession,]  
Paraphrase 1. And one of those that came in to the faith of Christ, named Ananias, and Sapphira his wife, with joint consent devoted their estate, all that they had, to the use of the Church, and to that purpose made sale of it;  
2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles feet.]  
Paraphrase 2. And when they had done so, consented also, or combined together to keep some part of the money, for which 'twas sold, for themselves: and accordingly they did, and came with the other part only, and presented it to the Apostles.  
3. But Peter said, Ananias, [why hath Satan note a filled thine heart 
* that thou shouldst deceive the holy Ghost  note b to lie to the holy Ghost, and to keep back part of the price of the land?]  
Paraphrase 3. How hath Satan emboldened thee, that thou shouldst dare thus to deceive, and rob the holy Ghost, as thou hast clearly done, in keeping back and purloining part, when thou hadst consecrated all to God's service, for the use of the Church?  
4. 
† Was not the possession or demean thine own? and being sold  note c Whiles it remained, was it not thine own? and when it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.]  
Paraphrase 4. Before it was sold, was it not wholly thine, no other man having right to any part of it? (so the Syriack reads it) and when it was sold, didst not thou receive the whole sum or price for which 'twas sold? was it not all in thine hand and power, so as thou mightst have fully performed thy vow? what motive hadst thou to do such a thing as this? The falsity which was committed, in telling us that thou hadst sold thy possessions, and brought the whole price of it for the use of the Church, (when thou didst keep a part of it for thyself) was an injury not only to the Church, nor so much to us the Apostles, as to God himself, to the holy Ghost, who came lately down to plant this Church, and hath such a peculiar relation to it, that what is done to that, is by interpretation done to the holy Ghost, who had the privity of the vow, and knew that 'twas the consecrating of all, and not of this part only which thou hast brought to us.  
5. And Ananias hearing these words, fell down, and gave up the ghost, and great fear came on all them that heard these things.]  
Paraphrase 5. And as Peter spoke these words, Ananias fell down dead in the place immediately, to the great astonishment and terrifying of all those that were there present.  
6. And the young men arose, wound him up, and] carried him out and buried him.  
Paraphrase 6. And the men of inferior rank, the officers, to whom it belonged to bury the dead, (see note on Phil. 1. c.) took him, and stripped and swathed him, as they used to do the dead (see note on Joh. 19 g.) and taking him up  
7. And it was about the space of three hours after, when] his wife, not knowing what was done, came in.  
Paraphrase 7. And about three hours after this judgement fell on Ananias, Sapphira,  
8. And Peter answered unto her, Tell me whether you sold the land for so much. And she said, Yea, for so much.]  
Paraphrase 8. And Peter examined, and asked her, saying, Was that sum which ye brought, the full sum for which the field was sold? And she answered, It was.  
9 Then Peter said unto her, How is it that ye have agreed together [to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.]  
Paraphrase 9 to provoke and dare God, (see note on Mat. 4. c.) to try whether he will punish your fraud or no. Behold (that thou mayst see, what a provocation this hath been to God) the men are coming in which have buried thy dead husband, and now they shall do as much for thee.  
10. Then fell she down straightway at his feet, and yielded up the ghost, and the young men came in, & found her dead, and carrying her forth, buried her by her husband.  
11. And great fear came upon all the Church, and upon as many as heard these things.]  
Paraphrase 11. And all the believers were stricken with a great reverence, and so were all others to whom it was related.  
12. And by the hands of the Apostles were many signs and wonders wrought among the people. [(And they were all with one accord in Solomon's porch.]  
Paraphrase 12. (And they solemnly met together to preach and do miracles in the entrance to the Temple, called Solomon's porch.  
13. And of the rest durst no man join himself to them, but the people magnified them.]  
Paraphrase 13. And no other of the believers, or Christians (called the Church v. 11.) durst consort with the twelve Apostles, through the reverence v. 11. which these late acts had wrought in them; but the people that saw and heard what was done, magnified them.  
14. And believers were the more added to the Lord, multitudes both of men and women.)]  
Paraphrase 14. And these miracles that wrought such a reverence in the believers, were a means also to work faith in all the common sort of the people.)  
15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.]  
Paraphrase 15. And the people v. 12. had such confidence in their power of working miraculous cures, that they believed that the very shadow of Peter, walking by a diseased man, would work a cure on him, and thereupon they brought forth their sick and impotent friends, those that were not able to go or stand, and laid them upon beds, etc. in the passage, that as Peter came by, his shadow might come over some of them.  
16. There came also a multitude out of the cities about unto Jerusalem, bringing] sick folks, and them which were vexed with unclean spirits, and they were healed every one.  
Paraphrase 16. And the fame of their miracles spread into the country, and region, and other cities about Jerusalem, and from thence they brought  
17. Then the high priest rose up, and all they that were with him (
* being the sect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the sect of the Sadducees) and were filled with 
† anger, zeal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  indignation,]  
Paraphrase 17. And the Sanhedrim (most of them being of the sect of the Sadducees) set themselves very zealously against them,  
18. And laid their hands on the Apostles, and put them in the common prison.]  
Paraphrase 18. And apprehended the Apostles, and imprisoned them in the common gaol.  
19 But the Angel of the Lord by night opened the prison doors, and brought them forth, and said,  
20. Go, note d stand, and speak in the Temple to the people [all the words of this life.]  
Paraphrase 20. all the doctrine of Christianity.  
21. And when they heard that, they entered into the Temple early in the morning, and taught: but the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.]  
Paraphrase 21. And in obedience to that direction, they betook themselves early in the morning to the Temple, and there expounded the scripture and taught the doctrine of Christ out of it. But they of the Sanhedrim thinking they had still been in hold, went into the court, and sent sergeants to the prison to have them beought before them.  
22. But when the officers came, and found them not in the prison, they returned, and told,  
23. Saying, The prison truly found we shut with all safety, [and the keepers standing without before the doors: but when we had opened, we found no man within.]  
Paraphrase 23. and a guard of soldiers with out, watching the doors of the prison; but when we entered, none of these prisoners were within.  
24. Now when the high priest, and the captain of the Temple, and the chief priests heard these things, they doubted 
* concerning them, what this was, or, would be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them, whereunto this would grow.]  
Paraphrase 24. And when the Sanhedrim of the Jews, as also the captain of that band of soldiers, who had set the guard upon the prison, v. 23. (see ch. 4. 1. and Lu. 22. f.) had this word brought to them, they were much perplexed, and wondered, how it could come to pass, that the prison being shut, and the watch at the doors, yet none of the prisoners should be within, and conceived that this did abode some strange matter.  
25. Then came one, and told them, saying, Behold the men whom ye put in prison [are standing in the Temple, and teaching the people.]  
Paraphrase 25. are in the Temple, instructing all that come thither.  
26. Then went the captain with the officers and brought them] without violence: (For they feared the people, lest they should have been stoned.)  
Paraphrase 26. And the captain that guarded the Temple (see note on Lu. 22. f.) together with his soldiers went to the Temple, and apprehended them.  
27. And when they had brought them, they [set them before the council: and the high priest asked them,]  
Paraphrase 27. brought them before the court, and the high priest examined them.  
28. Saying, Did not we straightly command you, [that you should not teach in this name? And behold, ye have filled Jerusalem with your doctrine, and 
† you would bring, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  intent to bring that man's blood upon us.]  
Paraphrase 28. not to publish this doctrine of Christ, and ye chose have published it in the Temple to all the city, and done your best, by laying his blood to our charge, to raise up to the people against us, as against murderers.  
29. Then Peter and the other Apostles answered and said, We ought to obey God, rather than men.]  
Paraphrase 29. And the Apostles answered, as before they had done, ch. 4. 19 We were commanded by God to publish it, and then your interdict was not to have any force. Though magistrates are to be obeyed in all their lawful commands, and their punishments to be endured without resistance (as they were by us, v. 18, & 26.) yet when God fetches us out of prison, and commands us to go into the Temple and preach the faith of Christ (as he did by his Angel v. 20.) we are to render obedience to him, and not to your contrary interdicts.  
30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree:  
31. Him hath God exalted 
* to his right hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with his right hand to be note e a prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.]  
Paraphrase 30, 31. The God of Israel, acknowledged by us all, hath sent the Messias into the world furnished with his special Commission, and when ye crucified him as a malefactor, raised him from death, took him into heaven, and instated him in his regal power, (that he might be a spiritual prince, reigning in men's hearts) at his father's right hand, from thence to send the Spirit of his Father (who was not to descend, till he was ascended) and by that means to give you Jew's place of repentance, that if ye yet come in and repent, and believe on him, ye may have pardon of sin.  
32. And we are his winesses of these things, and so is also the holy Ghost, whom God hath given to them that obey him.]  
Paraphrase 32. The truth of this we testify, and so doth the holy Ghost, that came down upon us, and upon the rest, that have come in, and consorted with us, ch. 4. 31. and by us is communicated to all that come in, and believe, and yield obedience to him.  
33. When they heard that, they 
† were m● against them  were note f cut to the heart, and took counsel to slay them.]  
Paraphrase 33. And upon this answer of theirs, they fell into great fierceness against them, and entered into consultation of putting them to death.  
34. Then stood there up one in the council, a Pharisee, named Gamali●l, a doctor of the law, had in great reputation among all the people, and commanded to put the Apostles forth a little space,  
35. And said unto them, Ye men of Israel, take heed to yourselves 
* touching these men, what you go about to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what ye intent to do as touching these men.  
36. For before these days rose up note g Theudas, boasting himself to be somebody, to whom a number of men, about four hundred, joined themselves; who was slain, and all, as many as obeyed him, were scattered, and brought to nought.]  
Paraphrase 36. For we have examples of men that have gathered followers, and raised seditions among the people, and come to nothing; as for instance, Theudas, that undertook to be a General, boasting that he was sent by God to that purpose, and so got 400 men to follow him, but soon miscarried, and was himself killed, and all put to flight that adhered to him, and so his design was utterly frustrated.  
37. After this man, rose up note h Judas of Galilee in the days of the 
† enrolling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Lu. 2. note b.  taxing, and drew away much people after him: he also perished, and all, even as many as obeyed him, were dispersed.  
38. And 
* for the present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now I say unto you, 
† depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  [refrain from these men, and let them alone: for if this counsel, or this work be of men, it will 
* ●e overthrown, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come to nought.]  
Paraphrase 38. dismiss these men, and make not such haste to proceed against them; (For the doctrine which they preach is either from God, or no, If it be not from God, than our experience tells us, that false prophets, though they thrive a while, yet without our opposition they generally come to nought.  
39 But if it be of God, ye cannot overthrow it, note i lest haply ye be found even to fight against God.]  
Paraphrase 39 But if it be from God, than ye may be sure you shall not prevail against it) lest ye be found to be a kind of Babel-builders (like those giants there, that went about to fortify themselves against heaven) and to fight against God himself; and ye will never prosper in that enterprise.  
40. And to him they agreed: And when they had called the Apostles and beaten them, they commanded them that they should not speak in the name of Jesus, and let them go.]  
Paraphrase 40. And they took his advice, and sending for the Apostles in again into the court, they appointed them to be scourged (a punishment of a reproachful contumelious nature v. 41.) and giving them charge not to preach the faith of Christ any more, they released them.  
41. And they departed from the presence of the council, rejoicing that they were 
† vouchsafed to be dishonourably used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  counted worthy to suffer note k shame for his name.]  
Paraphrase 41. And this was matter of comfort & rejoicing to the Apostles, (according to that of Mat. 5. 12.) that they were advanced to that degree of honour and blessedness, as to be scourged for preaching of Christ.  
42. And daily in the Temple, and 
* in some house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on ch. 1. c.  in every house, they ceased not to teach, and preach Jesus Christ.]  
Paraphrase 42. And they divided their time betwixt the Temple more openly, and the upper room more privately, and continued constantly in one of those places, either instructing those that had already received the faith, or preaching it new to those that had not received it.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Filled thine heart] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fill the heart, is used by the Hebrews in the Old Testament for to make one bold, so Host. 7. 5. Who hath filled his heart to do this? the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is it that hath dared, etc. So Eccl. 8. 11. The heart of the sons of men is filled to do evil, that is, is emboldened, where the Greek read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is filled.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Toly] The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath among authors these three distinct uses, and agreeably three notions and interpretations proportioned to them. 1. 'tis used with a Genitive case, and then it signifies Passively, to be deceived, frustrated, cheated of any thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be frustrated, defeated of his hope, and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In this I was not deceived or mistaken. But this clearly belongs not to this place. 2dly, 'tis used with a Dative case of the person, or (which is all one) with a preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to the person, and then 'tis absolutely to lie. So 'tis here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast not lied to men, but to God, the lie which thou hast told, was not told to men only, or was not injurious to men only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but to God also. So Jam. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye lie against the truth, your lying is contrary to the Gospel-doctrine and temper, and destructive to it. So Col. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lie not against one another. 3dly, 'tis used with an Accusative case of the person again, and then it signifies Actively, to deceive, rob, deprive; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Herodian, l. 2. having deceived and cheated the soldiers, and in Aristoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certainly thou shalt not deceive, or cheat, me: and that is the very notion of it here in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to deceive the holy Ghost, Deum in pollicitatione fallere, to deceive God in that which was promised to him, saith S. Augustine; and again, detrahere de pecunia quam Deo voverat, to keep back some of the money which he had devoted to God; and accordingly by Asterius, Ananias and his wife are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, guilty of sacrilege in their own offerings. And although if the matter spoken of extended no farther than speaking a false thing (without any real purloining, or stealing, or withholding what was consecrated to the Church or to God) it would then proportionably signify no more then to deceive, or tell a lie to the Holy Ghost; yet when the matter extends it thus much farther, not to bare words, but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. purloining part of that price, which was all given to the Church, and by their own act put out of their own power v. 5. (according to that rule of the Law, data, eo ipso quòd dantur, fiunt accipientis, whatsoever is given, by that very act becomes the proper goods of the receiver) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceiving the holy Ghost, must needs refer to the not-keeping, not-observing, not-doing what was by them vowed, or to those contrary actions, the purloining or withholding part of that price, which was wholly given to the Church, and being not actually brought in and bestowed on it, is said to be the deceiving of the Holy Ghost, that is, robbing, depriving him of that which was bestowed on him. This very same being expressed also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purloining, as 'tis rendered Tit. 2. 20. and as the word is used of Sacrilege by the Septuagint, Josh. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he purloined of the accursed thing, or that, [which was consecrated, c. 6. 19 So 2 Mac. 4. v. 32. Menelaus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stole, purloined some golden vessels of the Temple. And so both phrases join to make up the very thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrilege ordinarily in sacred or heathen writers; which therefore by this place appears to be a sin against God, not against men, v. 4. (and so Mal. 3. 8.) and particularly the robbing of the Holy Ghost, which came down on purpose to perfect what Christ had begun, to formalize the society of believers into that which we now call a Church, and so to fit it for continuance and perpetuity. And by what we see done in these first chapters of the Acts, immediately after the descent of the Holy Ghost, we have great reason to believe these two things: 1. that it was an effect of his inclining the hearts of the believers, that wealth was so liberally brought in unto the Apostles, & laid at their feet: and 2dly, that what was thus given, was really accepted of by the Holy Ghost, as given to him, and not to men only. For as among the Jews, what was given to God, was brought unto the Temple, and presented to the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he commanded that the first fruits should be carried to the Temple, and received there by the Priests, saith Philo, De sacerdot. honorib.) so here 'tis brought to the Apostles as Christ's receivers, for the use of all the poor Christians, that should want, to be by the direction of the Apostles dispensed to them; and that what is thus by the liberality of Christians (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creed) instated on the Church, cannot afterwards by the very doners (much less by any else) be purloined or taken back again, without the guilt of that great sin of deceiving and robbing God himself.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Whiles it remained] There is some difficulty in this verse: and the best way of clearing it, is, by setting the first word right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is commonly rendered, whilst it remained) That sure signifies a possession immovable, an estate in land, which is called a demean in this very notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaining, because when the fruit is taken off, the land remains, and so is applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possession v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. Upon the same account again 'tis called an estate, as being a standing, remaining, continuing possession. Proportionable to this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wealth in money, or land sold, or put into money. And then the meaning of the whole is clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; was not the land, estate, demeanes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy own land, estate, demeanes? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and was not the price, for which it was sold, wholly in thy power? that is, in thy hand, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand, signifies in the power, not as of an owner, but as a receiver; as Gen. 24. 10. 'tis said of Abraham's servant, that all the goods of his master were in his hand, as in the steward's hand, to receive and look to. So that in both respects, the possession being wholly thine, and the money coming wholly to thy hands, paid wholly to thee, (the contrary of either of which would have allowed him some pretence and excuse) there was no excuse for thy not bringing, according to thy vow, the whole value of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. This life] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of this life here signifies, will soon be discerned by the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life in the Gospel, for that doctrine which is the setting down of the way, which will bring him that walks in it to eternal life. Thus Joh. 12. 50. I know (saith Christ of the message which he brought from his Father) that his commandment is eternal life, where eternal life must signify that way which leads to it; so Joh. 17. 3. This is eternal life, that they may know thee the only true God, that is, their knowing (and performing faithful, sincere obedience to) the only true God, is the sure way to eternal life. And accordingly the words of this life are the sum of this Christian doctrine, which being obeyed will bring any man to life eternal, and so 'tis all one with S. Peter's expression to Christ, Lord to whom shall we go? thou hast the words of eternal life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this] being hear Emphatical, and denoting that more valuable, spiritual, and eternal life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. A Prince and a Saviour] These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captain, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour, in the style of the Old Testament signify such an one as Joshua and the Judges were (see Note on Rom. 13. c.) expressed here c. 7. 27. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. giving deliverance, bringing them out of their slavery in Egypt; and therefore ver. 35. (in setting down the Israelites mistake, when they asked Moses, who appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ruler and a Judge?) S. Stephen tells them, God had by the hand of an Angel sent Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a captain & deliverer, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverer meaning the same that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance. v. 25. and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour here, one that leads, and rules them, manages their military affairs, to the avenging them of their enemies, and preserving them safe and quiet. Such an one was Christ to be unto the people of God, and was sent to be such particularly to the Jews; but this not in that manner that they expected, but (as his kingdom was not of this world) in a spiritual manner, to go in and out before them against their spiritual enemies, Satan and sin: To which end it was, that after his exaltation and instalment to his Regal office, the first thing was his sending of his Spirit, thereby giving them (as here it follows) place of repentance, if upon the preaching of the Apostles, they will come in, and believe on him. In this sense is it that Heb. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 10. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the captain of salvation or deliverance, that is, a captain designed on purpose to save or deliver them, to lead them, as 'tis there, through sufferings to bliss, through the wilderness, and the land of the Anakims, to Canaan, as Moses and Joshua the captains and saviours of the Jews did; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captain and saviour, being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two words together to express one thing, and so directly the same with this other expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captain of salvation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Cut to the heart] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best resol●● from Hesychius' rendering of the word, The ordinary copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that is a mistake, It should certainly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grow wild, or angry, for that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mad which follows, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quite another matter, and would rather belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which might be the cause of this mistake by the nearness of the words) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one. By this then the word appears to signify rage or vehement displeasure (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) such as is in Bears and other wild beasts, when it makes them tear in pieces those that are next to them, or against whom it is conceived; As here it follows, they consulted to put them to death.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 36. Theudas] A story there is of one Theudas which Josephus mentions Ant. l. 20. c. 5. and Eusebius Hist. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who undertook to be a Prophet, and promised that he would divide Jordan, etc. But that was in Claudius' time, in the time of Fadus' praefecture, who destroyed him and his followers. And so that cannot be the person here mentioned, for this here was before Judas Galilaeus v. 37. and he was in the time of Cyrenius' being Governor of Syria (see Note h.) This Theudas here then must needs be some other person, whom they had recorded in their writings, and from thence Gamaliel here recites the story, though we have not other record of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. Judas of Galilee] Of this Judas of Galilee, and of this enrolling, Josephus' testimony is most clear, 
* See 〈◊〉 Hist. 〈◊〉 l. 1. ●.  Antiq. l. 18. c. 1. Cyrenius, saith he, came to Syria, sent from Caesar, (or under him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as judge of the nation, and to take the valuation of their estates. Upon this, Judas Gaulonita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rebelled, or made defection, and Saddochus with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying that this valuation of their estates (the enrolling here) brought in direct servitude upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore called the whole nation to follow them, and vindicate their liberties. So again the Bell. Jud. l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas led them to make a defection, reproaching, them, or making it a great crime in them, if they should endure to pay tribute to the Romans, and acknowledge mortal rulers, after God had been their King. This doctrine of the unlawfulness to pay tribute to men, upon pretence that they must acknowledge no other power but that of God over them, was it for which this Judas is by Josephus set down as the leader or head of a fourth Heresy among the Jews (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And the texts of Scripture on which he grounded it may be thought by the words of Josephus even now cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pay tribute, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mortal Lords after God, to be that of Deut. 23. 18. in the Septuagints reading of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which 
* de c. ●.  Tertullian renders, non erit vectigal pendens ex filiis Israel, none of the children of Israel shall pay tribute,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that of Deut. 6. 13. thou shalt fear the Lord thy God and serve him, (by way of exclusion of all others.) The falseness of which conclusion from these premises will appear not only from the Hebrew text, Deut. 23. (where the matter is very distant from that of paying tribute, There shall be no whore of the daughters of Israel, nor a Sodomite of the sons of Israel) but the right understanding of the Greek itself, 
〈◊〉 qu. 12. in Deut.  where, say the Fathers, the words and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer to the mysteries of the Heathens, the unclean rites in their diabolical worships; and the first signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that thus initiates, or enters, any in those debaucheries, the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that is thus initiated.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 Lest haply ye] These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. lest ye be found fighters against God, are in the sense to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let them alone, v. 37. So that all that is betwixt, must be read as in parenthesis.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  41. Suffer shame] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Ammonius: it signifies reproachful, contumelious usage; such was this of scourging, that was a servile, and dishonourable, infamous punishment.    

CHAP. VI  
1. AND in those day's [when the number of disciples was multiplied, there arose a murmuring of 
* ●e Helle●  the note a Grecians against the Hebrews, because their widows were neglected in the daily ministration.]  
Paraphrase 1. the number of Christians increasing, the Jews that understood Greek, and used the Greek bible in their congregations, complained of unequal dealing, viz. that there was little care of their widows (see note on 1 Tim. 5. a.) in proportion or comparison with the Hebrews, in the daily distribution or provision that was made for the poor, (see note on Lu. 8. a.)  
2. Then the twelve called note b the multitude of the disciples unto them, and said, It is not 
† ●●ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reason that we should leave the word of God, and serve tables.]  
Paraphrase 2. And the twelve Apostles calling the Church together, said unto them, We have resolved or decreed (see note on Joh. 8. c.) that it is no way fit or reasonable, that we should neglect the preaching of the Gospel, and undertake the care of looking to the poor.  
3. Wherefore, brethren, Look you out 
* ●ven men 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  among you seven men of honest report, note c bookful of the holy Ghost and wisdom, whom we may appoint 
† 〈◊〉 for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Tit.  over this business.]  
Paraphrase 3. Therefore do you nominate to us seven men, who have approved themselves to be faithful trusty persons, the most eminent of the believers among you, that we may consecrate or ordain them to this office of Deacons in the Church, and intrust them with the task of distributing to them that want, out of the stock of the Church: And in the choice of them let it also be observed, that they be persons of eminent gifts, and knowledge in divine matters, see v. 10. (who consequently may be fit to be employed by us in preaching the Word, and receiving proselytes to the faith by baptism, ch. 8. 5, 12.)  
4. But we will 
* ●ote f. ●tinue in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give ourselves continually to prayer, and to the ministry of the word.]  
Paraphrase 4. And by that means we shall be less disturbed or interrupted in our daily employment of praying and preaching the Gospel.  
5. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith, and of the holy Ghost,] and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas', and Nicholas a proselyte of Antioch.  
Paraphrase 5. And the thing was thus agreed on by those other that associated with the Apostles. And they pitched upon Stephen first, a very worthy person, that was richly instructed in the doctrine of Christ, and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel.  
6. Whom they set before the Apostles: and 
‖ ●ey pray●and-laid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when they had prayed they laid their hands on them.]  
Paraphrase 6. These seven the whole number of disciples that associated with them presented to the twelve Apostles, and they, that is, the Apostles, by prayer and imposition of hands (see note on 1 Tim. 5. f.) consecrated or ordained them to this office of Deacons.  
7. And the word of God increased, and the number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith.]  
Paraphrase 7. And the faith of Christ was propagated, and a very great number of men in Jerusalem associated with the Apostles, every day more and more; and many of the Jewish priests received the Gospel thus preached by the Apostles.  
8. And Stephen full of faith and power] did great wonders and miracles among the people.  
Paraphrase 8. And Stephen the deacon, being endued with great abundance of Christian knowledge, and also with the power of working miracles  
9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen.]  
Paraphrase 9 And as he preached the faith of Christ, some men of that synagogue which was called by the name (because perhaps built at the charges) of the Libertines (that is, those which were the sons of them which being Jews had been made free denizens by the Romans, or were born of Jewish parents in cities which had those privileges under the Romans, such as Tarsus, (see note on c. 22. e.) where Paul was born, who was an active person in this business ch. 7. 58. some, I say, of those Jews) and of those that dwelled in Cyrene, and Alexandria, and in Cilicia, and Asia, opposed Stephen, and contradicted him.  
10. And they were not able to resist the wisdom, and the Spirit by which he spoke.]  
Paraphrase 10. And he spoke with so much knowledge and conviction of argument, and with so great excellent of elocution, that they were no way able to deal with him.  
11. Then they suborned men, which said, We have heard him speak blaspemous words against Moses, and against God.]  
Paraphrase 11. And being overcome by his reasons and power of speaking, they betook themselves to other viler arts, and hired some men to accuse him falsely, and to make complaint to the Sanhedrim, that they had heard him speak dishonourably of the Jewish religion.  
12. And they stirred up the people, and the Elders, and the Scribes, and came upon him, and caught him, and brought him to the council,]  
Paraphrase 12. And having incensed the Sanhedrim against him, and also the people at Jerusalem, they apprehended and carried him before the Sanhedrim.  
13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place and the Law.]  
Paraphrase 13. And brought those witnesses which they had hired or suborned, v. 11. to give in their testimony, which was thus, This Stephen is continually a foretelling destruction to the Temple, and threatening the change of all the Mosaical rites.  
14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the [customs] which Moses delivered us.  
Paraphrase 14. rites, ceremonies.  
15. And all that sat in the council looking steadfastly on him, saw his face, as it had been the face of an Angel.]  
Paraphrase 15. And all the Judges that were present in the Sanhedrim, as they looked on him, saw a great splendour about him, just as it is when an Angel appeareth.  

Annotations on The Acts of the holy Apostles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Grecians] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendered Jew's that understand Greek; and by S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that speak Greek, in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the profound, or deep, Hebrews: so saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Hellenize is to speak Greek and to have skill in the Greek learning. So saith Scaliger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est habitare in Graecia, sed linguâ Graecâ uti, It is not to dwell in Greece, but to use the Greek language. And so those here that used the Septuagints translation of the Bible, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists. And so are differenced here from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews, which used the Jerusalem-paraphrase. Thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 20. differenced from the Jews in general v. 19 not that those Hellenists were not Jews (for there v. 20. 'tis said that they preached to them, whereas v. 19 'tis clear that they preached to none but Jew's) but that these Jews understood Greek, and used the Greek Bible, and therefore are called Hellenists. And thus ch. 9 28. when the other Jews, those of the profounder sort, had such an aversion to S. Paul the Apostle of the Gentiles, that they would not see him, saith S. chrysostom, he was yet admitted to speak and discourse with the Hellenists. See Note on Joh. 7. d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. The multitude of the disciples] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multitude of disciples here are the community or society of Christians, called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All, 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many, 2 Cor. 2. 6. answerable to the multitude here, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians, or followers of Christ, in respect of whom as their Doctor, or Master, they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and both ordinarily united together in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brethren: see c. 15. 3, & 4, & 23. & Mat. 18. 17. Now what power the Church, or brethren, considered in this notion, the society of Christians do here appear to have, may be considerable. The choice of the persons of the Deacons is here committed to them: But that first by the appointment of the Apostles declared to them. The twelve called to them the multitude, and said, Look out, etc. v. 2, 3. Secondly, they had by the Apostles these bounds set them, 1. to take seven, the number specified by the Apostles, not left arbitrary to them; 2 lie, to pitch on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men generally known and well reputed of; 3dly, with these qualifications, 1. faith, supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you, that is, believers, Christians; 2dly, fullness of the holy Ghost, extraordinary gifts; 3dly, fullness of wisdom, fitted by all these for this employment. And when by the Apostles appointment, together with the observation of these prescribed rules, the multitude have sought out the persons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ordination, or Constitution of them to themselves, v. 3. In the nomination of Bishops and Deacons in other Churches, the like may be concluded from the Epistles to Timothy and Titus, viz. that somewhat was referred to the Church, particularly their testimony concerning the qualifications of the Persons. For the Bishop that was to ordain is by S. Paul's direction first to inquire, as it were upon Articles, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, or whether, he be blameless, etc.) which concerning a Bishop are fifteen, Tit. 1. 6. seventeen, 1 Tim. 3. 1. fewer concerning a Deacon: And all of them being matters of fact and manners, Timothy, which was newly entered upon his province, and Titus lately left in Crete, could not possibly be instructed sufficiently from their own experience, and therefore must be supposed to have it by enquiry of the Church. So in the Censures of the Church, the offender must be rebuked before the many. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Cor. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the Ch●rch Mat. 18. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before all, 1 Tim. 5. 20. Where yet it is Timothy the Bishop, that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke the offenders, only in the presence, and with the notice of the Church, to make the rebuke more considerable, to produce shame and reformation. Lastly, in the the Council at Jerusalem, with the Apostles and Elders, or Bishops of Judaea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church, ch. 15. 22. in the choosing, and sending messengers to Antioch; but that with a most discernible distinction, The Apostles and Elders, as they, whole decree or appointment it was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it pleased or seemed good to the Apostles and Elders to send chosen men, the choice and mission belonging to them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the persons sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of them, Bishops of the Council, but this with the knowledge and approbation of the whole Church (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) joined with them, as of those that were accessories, not principals in the sending. So in the Inscription of the Epistle of the Council v. 23. The Apostles and Elders and brethren send greeting: Not that any but the Apostles and Elders, that is, Bishops of Judaea, were members of the Council, or had voices in it, (for that is cleared v. 6. at the first mention of their conventing, The Apostles and Elders came together to consider of this matter, the debate of the question, and the decision, belonging only to them) but that the whole Church joined with the Apostles and Bishops, showing their consent and approbation, and submission to the decree of the Council. And thus in following times have Laymen subscribed the Acts of Counsels in this form, Consentiens subscripsi, I have subscribed consenting, or testified my consent under my hand. As for the decree of the Council, though that be in the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, us, v. 28. which may be conceived to refer to all those that are named in the front, and so to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Brethren, yet 'tis apparent by v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it seemed good to us being assembled together, that that belongs only to those that were assembled or sat in the Council, that is, the Apostles and Elders, v. 6. and so it is expressly set, c. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the decrees ordained by the Apostles and Elders.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Full of the holy Ghost] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of the holy Ghost in this place, may perhaps be best collected by a farther consideration of the words of Christ, Mar. 16. 17, 18. But signs shall attend them which believe these things (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered) or these signs shall attend, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or follow, them that believe. These words seem to contain a promise of extraordinary gifts (of casting out Devils, speaking strange languages, healing, etc. v. 17, 18.) to others (beside the Apostles) under the name of believers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the believers there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with the he that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is baptised v. 16. and that is those that upon the Apostles preaching shall believe, and enter into the Church, or be added to it. But this not so unlimitedly on one side, as that all that did believe should have those gifts bestowed upon them, (see Note on ch. 2. d.) for then here would have been no choice; all being full of the holy Ghost, they could not look out men that were full; nor yet with such restrictions on the other side, as that none had these gifts, but those that were ordained to sacred functions, for then these, who were not yet so ordained, could not thus be full. But I suppose the truth is in the middle. At the Apostles preaching and men's receiving the Gospel, many of them that believed had extraordinary gifts, miraculous powers bestowed upon them, for the testifying to themselves and others the truth of the Gospel in those first times, and to qualify them for the services of the Church, when they should be called to it. And agreeably those that were thus endowed, were generally chosen to such employments, (before others who had them not,) as there was need of them; And such I suppose are here meant under the phrase of Full of the holy Ghost, and that phrase mentioned by the Apostles, as a qualification required in those whom they would appoint Deacons here, and, beside the care of the poor, communicate the power of preaching and baptising to them, which 'tis evident Philip had. This may most probably be it, which is affirmed of Cornelius' family Act. 10. 44. The holy Ghost fell on all them which heard the word, and the gift of the holy Ghost was poured upon them, 45. for they spoke with tongues, etc. 46. So again ch. 19 6. the Ephesian disciples being newly baptised in the name of Jesus, v. 5. by the Apostles benediction, and imposition of hands, the holy Ghost came upon them, and they spoke with tongues, and prophesied. And so ch. 2. 38. when Peter tells them, that upon their Repentance and Baptism, they should receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (the very phrase which is used of Cornelius' family) it follows accordingly ch. 4. 31. the place was shaken, and they were filled with the holy Ghost, and so, beside the inward gifts and graces of the Spirit, they were, many of them, endowed with those extraordinary gifts, which c. 2. 1. had fallen upon the Apostles and were useful for the confirming them in the faith, and to testify to them and others the truth of what was preached to them. And of them that were at that time converted, they are now to choose some here, for the office of Deacons, men full of the Spirit, etc.    

CHAP. VII.  
1. THen said the high Priest, Are these things so?]  
Paraphrase 1. And the chief priest asked him, Whether this, whereof he was accused, ch. 6. 14. of foretelling the destruction of this people, and religion of the Jews, were true or no.  
2. And he said, Men, brethren, and fathers, harken, The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelled in Charran,]  
Paraphrase 2. And fitting his speech to the point in hand (that is, to prove the approaching destruction of the Temple, by showing the little merit, and great provocations of that people, and the no reason why they should be preferred before other nations, the free choice, and thereupon free promise of God, being the only ground of all the mercy that befell them) he said, I beseech you to give audience; The one eternal God of heaven and earth appeared, and spoke to our father Abraham, whilst he was in Mesopotamia (as that (see Judith 5. 3.) in a wider notion contains that whole region on the other side of Euphrates from Canaan, v. 2. Syria, 
‖ V● in Mesopotamia 〈◊〉 in via è Tigri Nisibem. Ammian.  Chaldea, Mesopotamia, and Babylonia) that is, whilst he was in the place of his birth, Ur of the Chaldees, Gen. 15. 7. & 11. 31. before the time that his father Terah and he dwelled in Haran, Gen. 11. 31. (where in the way from Ur to Canaan, they stayed some years, till Terah's death, v. 32.)  
3. And said unto him, Get thee out of thy country and from thy kindred, and come into the land which I shall show thee.]  
Paraphrase 3. And when he appeared, he commanded him, saying, The country where thou art is overrun with all villainy, and therefore that thou mayst keep thyself free from their idolatries, and other vices accompanying them, I command thee to forsake that place, and thy father's house, Gen. 12. 1. and remove into another land which I shall appoint, and direct thee to, viz. the land of Canaan, which though now possessed by others, yet I will give unto thee, and to thy seed entirely, Gen. 13. 14. and by thy readiness to take this journey on this command I shall discern thy obedience to me.  
4. Then came he out of the land of the Chaldeans, and dwelled in Charran: and from thence, when his father was dead, he removed him into this land wherein ye now dwell.]  
Paraphrase 4. Then in obedience to that command, he went out of that country of his, (and his father Terah with him, as far as Haran, Gen. 11. 31.) and after he had dwelled in Haran some years, according to God's command, he removed into Canaan, Gen. 12. 5.  
5. And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.]  
Paraphrase 5. And there he pitched his tent, and built an altar v. 7, 8. (but was soon fain to remove into Egypt ver. 10. and there to sojourn) having received a promise of God, that he would give him this whole land of Canaan, ch. 12. 7. for him and his seed to possess, when as ye he had no child, nor likelihood to have any, nor any kind of estate in the land, but was a stranger, or sojourner there, Gen. 17. 18. & 20. 1. & 21. 34. & 23. 4.  
6. And God spoke on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and entreat them evil note a four hundred years.]  
Paraphrase 6. And Gen. 15. 13. God spoke to him again concerning this matter, that before this promise should be performed to him, his posterity should first sojourn in Canaan, and then go down to sojourn in Egypt, and there should suffer, and be for some time oppressed, like slaves, till the end of 400 years from the time of the birth of Isaac (not from the time of the going into Egypt) until the time that the iniquity of the seven nations, all concluded there (as Amos 2. 9, 10.) under the general name of the Amorites, which inhabited this promised land, should be filled up, and so they fit for God in justice to destroy them, and give away their land them, Gen. 15. 16.  
7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.]  
Paraphrase 7. And then in the 4th generation (Gen. 15. 16.) after Jacob, (Moses and Aaron, which brought them out, being the sons of Amram, the son of Cohath, the son of Levi, one of Jacob's sons that went down with him into Egypt) when the time comes of bringing them out of their Egyptian slavery, and giving them this land, I will, saith God, Gen. 15. 14. lay heavy punishments on the Egyptians, and by that means make them release thy posterity, and so they shall come and possess this land, and serve me in it.  
8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob, and Jacob begat the twelve Patriarches.]  
Paraphrase 8. And God made a covenant with him, and appointed circumcision as a seal of it; and accordingly Abraham, when Isaac was born, circumcised him the eighth day; and Isaac begat and circumcised Jacob, and Jacob his twelve sons, the heads of the twelve tribes, of which this people consisted.  
9 And the Patriarches 
* being incaged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moved with envy, sold Joseph into Egypt: but God was with him,]  
Paraphrase 9 And those sons of Jacob were much displeased with one of their brethren, viz. Joseph, and sold him into Egypt; but when he was there, God protected, and provided for, and advanced him miraculously.  
10. And delivered him out of all his 
† afflictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  affliction, and gave him favour, and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt, and all his house.]  
Paraphrase 10. And when he was cast into prison there, God brought him out, and at the same time brought him into favour and estimation for deep wisdom with Pharaoh the king of Egypt: and he entrusted the affairs of his whole household, yea and the whole kingdom to his managery.  
11. Now there came a dearth over all the land of Egypt and Canaan, and great affliction, and our fathers found no sustenance.]  
Paraphrase 11. At this time of Joseph's power with Pharaoh there came a terrible famine upon Egypt, and Canaan, for seven years' space, and our father Jacob and his children being then in Canaan, were like to have perished for want of food.  
12. But when Jacob heard that there was corn in Egypt, he sent out our father's first.  
13. And at the second time Joseph was made known to his brethren, and Joseph's kindred was made known unto Pharaoh.]  
Paraphrase 12, 13. And Jacob understanding, that, though the famine was as great at present in Egypt as in Canaan, yet there was a magazine of corn reserved from the former years' plenty, and so there was now sufficient for themselves and to sell to others, sent his sons twice into Egypt to buy corn: And though the first time Joseph dealt a little harshly with them, yet the second time he made himself known to be their brother, and made it known also to Pharaoh.  
14. Then sent Joseph and called his father Jacob to him, and all his kindred, note b threescore and fifteen souls.]  
Paraphrase 14. And by Pharaoh's appointment, Joseph sent for his father and brethren, and their wives and children, which, reckoning in some of their children born in Egypt, together with Joseph and his sons, and sons sons, made up seventy five persons.  
15. So Jacob went down into Egypt, and died, he and our fathers,]  
Paraphrase 15. And accordingly Jacob went down to him with his whole family; and he and all his sons died there.  
16. And were note c carried over into Sichem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sichem.]  
Paraphrase 16. And Joseph and some (say the ancients) of his brethren, being first buried in Egypt, were after, at the Israelites going out, removed to Sichem, Jos. 24. 32. and buried in the field bought by Jacob of the children of Hamor; and Jacob himself never buried in Egypt, but by his sons carried, and buried, Gen. 50. 13. in the field of Machpelah, bought by Abraham of Ephron son of Zoar, Gen. 23. 8. or of the sons of Heth, Gen. 49. 32. And so, saith Josephus, some of his sons also.  
17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,  
18. Till another King arose, which knew not Joseph.]  
Paraphrase 17, 18. And when the four hundred years began to be expired, after which the performance of the promise to Abraham's seed, of giving them the land of Canaan, was to commence, the people growing into a great number, and another King coming to reign in Egypt, that forgot the merits of Joseph.  
19 The same 
* circumveated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dealt subtly with our kindred, and evil entreated our fathers, so that note d they 
‖ by calling out their children, o● causing them to be call o●t.  cast out their young children, to the end they might not live.]  
Paraphrase 19 (Who therefore did all that he could to keep the Israelites from flourishing or increasing, and among other things, commanded all their male children to be put to death, Exod. 1.)  
20. In which time Moses was born, and was note e exceeding fair; and nourished up in his father's house three months.  
21. And when he was cast out, Pharaoh's daughter took him up, and 
† brought him up for herself 〈◊〉, or for a 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nourished him for her own son.]  
Paraphrase 20, 21. At this point of time Moses was born, and being a very beautiful child, he was first kept close in his father's house three months, Exod. 2. But when that could no longer be done, he was put in a cradle of bulrushes by a river's brink; and being there lest and exposed, the providence of God preserved him. For it happened that Pharaoh's daughter found him there, and took him, and put him to nurse to his own mother, Exod. 2. 9 and so afterwards educated and brought him up as her own son.  
22. And Moses was learned in all the wisdom of the Egyptians; and was mighty in words and in deeds.]  
Paraphrase 22. By which means he was instructed in all the learning of the Egyptians, in Mathematics, and Physic, etc. (see Note on 2 Tim. 3. a.) and was thereby a person of great abilities above other men, both for speaking (viz. in respect of eloquence and power of speech, though for the manner of utterance he had some stammering in his speech) and also for managery of business. Very able both to give counsel, and to act any great affairs.  
23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.]  
Paraphrase 23. And when he was forty years old, God having some way revealed unto him (see Note on 2 Tim. 3. a.) his purpose of delivering the Israelites out of their slavery by his hands, and making him their Leader, and instrument of his vengeance on their oppressors the Egyptians, (see v. 25.) thereupon he resolved to visit them, and see how it was with them.  
24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian.]  
Paraphrase 24. And seeing an Egyptian do injury to an Israelite, he took the Israelites part against him, and in defence of the Israelite, killed the Egyptian.  
25. 
* But, o●, And he thought that his brethren did understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not.]  
Paraphrase 25. This he did as an act of that office, to which God had designed him, that of a Saviour or deliverer of his countrymen: and although he had not yet received his commission to that office, but only some notice of God's designation, yet thinking that the Israelites did also know that he was thus designed, he thought fit to do this (which lawfully he might, in the defence of an innocent persons life against an unjust assault or violence, which could not be averted but by this means) viz. in defence of the one to kill the other, as a first assay, or exercise of that office. But in this he was mistaken, for the Israelites knew nothing of this purpose of God to employ him, and from this act of his had not that sagacity to discern it.  
26. And the next day he showed himself unto them as they strove, and 
† persuaded them to peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would have set them at one again,] saying Sirs, ye are brethren, why do ye wrong one to another?  
Paraphrase 26. The next day he interposed himself again as a pacifier or composer of controversies among them, to see how that would be accepted by them, whether they would be likely to receive him as a Judge, to go in and out before them, which was another part of the office to which he was designed.  
27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler, and a judge over us?  
28. Wilt thou kill me, as thou didst the Egyptian yesterday?  
29. Then fled Moses at this saying, and was a stranger in the land of Madianwhere he begat two sons.]  
Paraphrase 29. And Moses seeing himself thus repulsed, and on the other side fearing that what he had done already, might, by being known, bring hazard on him (as it did Exod. 2. 15. when Pharaoh heard of it, he sought to kill him) he fled from thence to Midian, and there sojourned with Revel, Exod. 2. 18. or, which is all one, with Jethro, ch. 3. 1. the priest or prince of Midian, Exod. 2. 16. and he kept his sheep, and married his daughter Zipporah, by whom he had two children, Gershom, so named for his being a stranger or sojourner there, and Eliezer, from God's helping him or delivering him from the hand of Pharaoh, that sought his life, Exod. 18. 2, 3, 4.  
30. And when forty years were expired, there appeared unto him in the wilderness of mount Sinai an Angel of the Lord in a flame of fire in a bush.]  
Paraphrase 30. And at the end of a second part of three of his life, i. e. of a second 40 years, which was also the period of the 400 years prefixed, v. 6. as Moses was feeding his sheep about Horeb or Sinai, that mount after so famous for Gods delivering the Law out of it, and therefore called the flaming mountain of God, Exod. 3. 2. he saw a flame of fire in a bush, but the bush was not hurt nor consumed by it, which was the appearing of an Angel, according as 'twas usual for Angels to appear (see note on Mat. 3. k.)  
31. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,  
32. Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. [Then Moses trembled and durst not behold.]  
Paraphrase 32. And this voice of God by an Angel speaking (and perhaps, as it was usual, thunder joined with it) was so terrible to him, and the flame that appeared in the bush so glorious and illustrious, that he durst not look upon it, but hid his face, Exod. 3. 6.  
33. Then said the Lord to him, [Put off thy shoes from thy feet: for the place where thou standest is holy ground.]  
Paraphrase 33. This appearance of an Angel is an argument and evidence of my peculiar presence, from which any place is called holy, and therefore, in reverence due to such a presence, put off thy shoes, etc.  
34. I have seen, I have seen the 
* oppression, ill usage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  afflictions of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.]  
Paraphrase 34. Now is the time come wherein I will certainly visit & relieve that people of mine, the children of Abraham, which, according to what I foretold him (see v. 6.) have been used like slaves in Egypt a long time; and to this purpose now I have sent down my Angel, the only way of my peculiar presence in any one place, that I may commune with thee, and send thee on this message, as my Commissioner to bring them out thence.  
35. This Moses whom they refused, saying, Who made thee a Ruler and a Judge? the same did God send to be a Ruler and Deliverer, by the hands of the Angel, which appeared to him in the bush.]  
Paraphrase 35. And so that Moses that they would not receive to avenge their injuries, or compose their quarrels, ver. 27, 28. was now sent by God to lead them and bring them out of Egypt, and to this end an Angel sent to talk with him, and give him his commission, which was done in a glorious manner by a flame in (but not consuming) the bush.  
36. He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red-sea, and in the wilderness forty years.]  
Paraphrase 36. And at last, after the working of many terrible prodigies, first in Egypt, then at their departure in the Red-sea, he rescued them out of Pharaoh's hands, and after forty years spent in the wilderness, to punish their murmuring, and to show forth more of God's power and miracles in sustaining them there, they were at last brought by Joshua into Canaan.  
37. This is that Moses which said unto the children of Israel, A Prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear.]  
Paraphrase 37. Now what was this Moses all this while, but a Prophet foretelling the purpose of God to send another great prophet to you in these later days, the Messias, which (though he were God from heaven, yet) should here be born in an ordinary condition of a daughter of Abraham, and warning you to be sure to receive and entertain him, when he should come, assuring you that if you hear not (receive not) him, you shall (which was the point in hand, which Stephen was all this while a demonstrating, in answer to what was laid to his charge ch. 6. 14.) be utterly destroyed? Act. 3. 32.  
38. This is he that was in the 
† congregation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Church in the wilderness with the Angel, which spoke to him in the mount Sinai, and with our fathers, who received 
* living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the lively oracles to give unto us.]  
Paraphrase 38. This Moses afterward, when the people were encamped in the wilderness, was called up to mount Sinai, where an Angel spoke to him and the Israelites, and delivered the Law to them: see note on Rom. 3. a.  
39 To whom our fathers would not 
† become obedient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  obey, but thrust him from them, and in their hearts turned back again into Egypt,  
40. Saying unto Aaron, Make us Gods to go before us: For as for this Moses which brought us out of the land of Egypt, we wot not what is become of him.]  
Paraphrase 39, 40. And after all these prodigies and miracles used by God to give him authority among them, the Israelites murmured, & rebelled against him still, and had more mind to be in Egypt again, then under his government, and to that purpose made them pictures of the Egyptians Gods to go before, and lead them, as Moses did, viz. a calf v. 41. only upon pretence that Moses had forsaken them, was gone they knew not whither, when indeed he was only called by God unto the mount, to receive commandments to give unto them.  
41. And they made a calf in those days, and offered sacrifice unto the Idol, and rejoiced in the works of their own hands.]  
Paraphrase 41. And when they had made this calf they very solemnly worshipped it, and by sacrifice and festivities celebrated that idol (which they themselves made) in the same manner, as God himself is wont to be worshipped.  
42. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts, and sacrifices by the space of forty years in the wilderness?]  
Paraphrase 42. This provoked God to forsake them, to leave them to themselves, to permit them to follow their own hearts desires into all the madness they led them to, and so by not restraining, to deliver them up to worship the stars of heaven, in stead of God, upon which it is that God expostulates with them, Am. 5. 25. Were the sacrifices which you offered up in the wilderness all those forty years, offered to me, O ye house of Israel?  
43. Yea, ye 
* have set up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  took up the note f tabernacle of Moloch, and the star of your god note g Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.]  
Paraphrase 43. Nay, as the grossest idolatry, ye set up a chaplet or shrine with an image in it (see note on c. 19 e) and that image the image of one of the Egyptian Kings, under the title of Mars; and again the picture of Saturn, another planet denoting another Egyptian god: and these images of these false gods have been made by you on purpose to be worshipped by you: which idolatry together with your consequent sins, hath brought that captivity upon you, Am. 5. 26.  
44. 
† The tabernacle of the testimony was among our fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Our fathers had the note h tabernacle of witness in the wilderness, as he appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.]  
Paraphrase 44. These fathers of ours in the wilderness had the tabernacle of the testimony, that is, the tabernacle with the ark in it, called the ark of the testimony, (because of the tables of the law put there, which were the testimonies and evidences of Gods will, how he would be served) or else the tabernacle, where God promised to meet them, the place where he would record his name, Exod. 20. 24. where they were to commemorate his mercies to them, and where he would answer their prayers, bestow blessings on them, and this built exactly according to the pattern showed Moses by God.  
45. Which also our fathers that came after brought in with Jesus into the possession of the 
* nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gentiles, whom God drove out 
† from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before the face of our fathers, unto the days of David.]  
Paraphrase 45. This their successors under Joshua brought into Canaan with them, and so it continued till David's time.  
46. Who found favour before God, and desired to find a tabernacle for the God of Jacob.]  
Paraphrase 46. Who having received special favour from God, desired earnestly to build a standing Temple for his service.  
47. But Solomon built him an house.]  
Paraphrase 47. But this Temple was not thought fit to be built by him, because, though he were a very excellent person, yet he had had great wars and shed▪ much blood, 1 Chron. 22. 8. & 28. 3. in which respect God would not permit him to have this honour of building the Temple, a place destined to all peaceableness, purity and holiness, this therefore was reserved for Solomon, who accordingly built it in a most sumptuous manner.  
48. Howbeit the most high dwelleth not in Temples made with hands, as saith the prophet,  
49. Heaven is my throne, and earth is my footstool: What house will ye build me, saith the Lord? or what is the place of my rest?  
50. Hath not my hand made all these things?  
51. Ye note i stiffnecked and uncircumcised in heart and ears, ye do always resist the holy Ghost: as your fathers did, so do ye.]  
Paraphrase 48, 49, 50, 51. But sure God doth not so dwell in this Temple (who hath the whole world for his palace) as that he should be bound to preserve this for ever from being destroyed, when you have by crucifying his Son thus provoked his vengeance against you, (and this brings home Stephen's discourse in this chapter to the point which he had in hand ch. 6. 14.) and continue in the rebellions of your fathers: for sure if David's bloodguiltinesse made him uncapable of building it, yours will render you uncapable of having it continued to you.  
52. Which of the prophets have not your fathers persecuted? And they have slain them which showed before of the coming of the just one, of whom ye have been now the betrayers and murderers.  
53. Who have received the law 
* or, among host, or troops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on ch. 13. f.  by the disposition of Angels, and have not kept it.]  
Paraphrase 52, 53. For as your fathers persecuted & slew all the old prophets, which foretold the coming of the Messias, so ye, now he is actually come, have betrayed and murdered him. A sin set out and heightened with the greatest aggravations imaginable, whether we consider the person thus used by you, or you that thus used him: He the holiest person in the world, that came to be your Saviour; and you the people of God, the very men for whose sakes the Law was delivered by God to hosts of Angels, and by them delivered to you, and yet you have not obeyed it, nor embraced him which came to perfect that Law, but absolutely rebelled against all.  
54. When they heard these things they were 
† mad in their heart, or enraged, see ch. 5. note ●.  cut to the heart, and they gnashed on him with their teeth.]  
Paraphrase 54. This whole sermon, but especially the close of it, foretelling their destruction for their bloody sins, wounded them deep, but in stead of producing contrition, exasperated them the more, and put them into an horrible rage against Stephen, and that inflamed their zeal to set upon the stoning of him.  
55. But he being full of the holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,]  
Paraphrase 55. But he full of courage, looked up far above all fears of their fury, and doing so, he saw an appearance of Angels about God, and Jesus God-man standing (as in a posture of readiness to assist and help) close by, or at the right hand of God.  
56. And said,] Behold, I see the the heavens opened, and the son of man standing on the right hand of God.  
Paraphrase 56. And he proclaimed his vision, saying,  
57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,  
58. And cast him out of the city and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.]  
Paraphrase 57, 58. And they dealt with him by the judgement of zeal, used among the Jews against those that departed from the Jewish (and set up any new) worship; and first cast him out of the gates of the city, then stoned him: and they that brought evidence against him, ch. 6. 13. and were therefore by law to throw the first stone at him, and are therefore called executioners, ch. 22. 2. put off their clothes to fit themselves for their work; and a young man called Saul, undertook to look to their clothes, who consequently had a hand in the stoning of him, ch. 8. 1.  
59 And they stoned Stephen, calling upon God, and saying,] Lord Jesus receive my spirit.  
Paraphrase 59 And all the time that they cast stones, he continued in prayer to God, and at the last concluded in these words,  
6. And he kneeled down and cried with a loud voice, Lord, note k lay not this sin to their charge. And when he had said this, he [fallen asleep.]  
Paraphrase 60. gave up the ghost.  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Four hundred years] That the four hundred years here mentioned, as also Gen. 15. 13. or the four hundred & thirty, Exod. 12. 40. are not to be interpreted of the space wherein the Israelites continued in Egypt, so as to begin at jacob's and his sons coming thither, and to end at Moses' carrying them out, is sufficiently manifest by all story of those times. The Chaldee paraphrast, and the generality of the Jews determining that space to be but two hundred and ten, only Josephus defining it two hundred and fifteen years. First than it must be observed, that the words here, and in those other places, being not strictly restrained to their dwelling in Egypt, but so as to contain also their sojourning in Canaan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strange land, here may fitly comprehend both of them, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall sojourn, may do so too; for Abraham sojourned in Canaan, before his posterity were sojourners in Egypt, yea and himself first sojourned in Egypt Gen. 12. 10. And so the words in Gen. 15. 13. are in the same latitude, thy seed shall be a stranger in a land which is not theirs, and shall serve them; Where the land which is not theirs, distinctly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strange land here, is common to both those lands, where they sojourned, and where they were servants. And in the place Exod. 12. 40. the words in our English, the sojourning of the children of Israel who dwelled in Egypt, are reconcileable with this also, their sojourning being defined to be so many years, part of which they dwelled in Egypt, but not their sojourning in Egypt so many years. And therefore when the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sojourning of the children of Israel which they sojourned in Egypt, they add by way of necessary paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the land of Canaan, and so the Samaritan Pentateuch read; and Solomon Jarch● & in terris aliis, and in other lands, in stead of it. Secondly, it must be observed what latitude belongs in that place of Exodus 12. 40. to that phrase children of Israel, not so as to denote the posterity of Jacob only, but inclusively them and their fathers, Jacob, and Isaac, the posterity of Abraham: This is done by a figure Synecdoche, ordinary in all languages; and therefore the Septuagint, to express it more plainly, thought fit to enlarge their paraphrase, and having added Canaan to Egypt, they add also to the children of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both they, and their fathers, and so read that whole verse thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sojourning of the children of Israel, which they and their fathers sojourned in the land of Egypt and Canaan was four hundred and thirty years. And though some copies of the Septuagint have not that latter addition of, they and their fathers, yet S. Augustine in Exod. qu. 47. acknowledgeth both additions. Mean while the words both here, and Gen. 15. 13. have no need of such a paraphrase, assigning it to Abraham's, not to jacob's seed. And so saith Josephus Antiq. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they left Egypt in the month Xanthicus on the fifteenth day, four hundred and thirty years after our father Abraham came into Canaan. So that now the only difficulty behind is to accord the four hundred years here, and in Genesis, with the four hundred and thirty in Exodus: And that must be by distinguishing of the beginning of the account, which may be either from Abraham's leaving of Chaldaea, and receiving the first promise of Canaan, or else from the birth of Isaac, Abraham's seed. If the account be begun from the leaving Chaldaea, Abraham's own country, when his sojourning did begin, than it falls right to be four hundred and thirty years, as it is in Exodus; for Abraham being born in the year of the world 2007, and the warning of God to him to go out of his country, being in the seventieth year of his age, that is, in the 2077th of the world, four hundred and thirty years added to that number make up 2507, and in the next year after that, is the departure out of Egypt placed by the best Chronologers. But if the account begin from Abraham's seed, that is, from the birth of Isaac, which we know was in the hundredth year of Abraham's age, and so thirty years after his departure from Chaldaea, than it must consequently be thirty years less from thence to the departure out of Egypt; and so that will accord exactly with the four hundred years here, and in Genesis, which are assigned to his seeds sojourning in a strange land. Thus the Jews in Seder Olam collect from that place in Genesis, thy seed shall be a stranger four hundred years, that is, Isaac, from his birth, and his posterity, till the delivery cut of Egypt by Moses. Of which space, the servitude and oppression of the Israelites in Egypt came not, say they, to much above an hundred and thirty years, but their stay after jacob's descent, to two hundred and ten; to which adding one hundred and ninety years from Isaac's birth to jacob's going down into Egypt, (which is accordingly placed by Chronologers, An. M. 2298.) the whole four hundred years are made up exactly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Threescore and fifteen] The difference of the number of those which are here said to have gone down into Egypt, from that computation which we find Gen. 46. 27. & Deut. 10. 22. where they are but threescore and ten, hath made some writers think fit to change the reading. Th. Beza, from Cor. Bertram is willing to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all. Others rather pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all together, but without any pretence of ancient or later copy for either: nay on the contrary, the Syriack and Arabic and Latin translations are all for that which we now have, and so make those conjectures unseasonable. The matter sure is to be imputed to another Original. S. Luke, we know, was one of those which made use of the Greek translation of the Old Testament, and accordingly citeth his testimonies constantly out of the Septuagints reading. Now in the Septuagint, Gen. 46. where this account is made, it is clear that the sum set down ver. 27. is not seventy, as we now read out of the Hebrew, but seventy five: and that that is no mistake of the transcriber by confounding of numeral letters, as some are willing to suppose, appears by the view of the retail, there being five names more set down in their translation, than we find now in the Hebrew, viz. the sons of Manasses Machir, and Machir begat Galaad: and the sons of Ephraim, Sutalaam, and Taam; and the sons of Sutalaam, Edem. Against this it is of no force that is objected, that these five came not down with Jacob into Egypt, for by that reason the number of seventy could not be made up; for of them Joseph and Manasseh and Ephraim are three; and 'tis certain, Joseph came not into Egypt with Jacob, and Manasseh and Ephraim were born in Egypt and never were out of it. Nay among them we find the sons of Pharez, Hezrom and Hamul, v. 12. and ten sons of Benjamin, v. 21. who certainly were not born at the time of jacob's going into Egypt. The number whether of seventy, or seventy five, belongs not precisely to those that came into Egypt, but to the progeny of Jacob there, of which because a greater part came down with him thither, therefore the greater part giving the denomination to the whole, it is said that so many went down with him, though some of that number were born there, who consequently were then in the loins of their parents (according to the sacred style, and by a figure frequent there) as Levi is said by the Author to the Hebrews, to have paid tithes to Melchisedek, though he were not born till many years after that Abraham did so; or as in the enumeration of Leahs progeny in this very chapter of Gen. v. 15. where having reckoned both her children and children's children to three generations, of which only six sons and a daughter were born in Padan-Aram, or Mesopotamia, and all the rest in Canaan, he yet adds, These be the sons of Leah which she bore unto Jacob in Padan-Aram, with his daughter Dinah, all the souls of his sons and his daughters were thirty and three.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Carried over into Sichem] Some difficulty there is in reconciling this passage of the burying place of the Patriarches, with that which is said in Genesis. There 'tis clear there were two burying places, one bought by Abraham of Ephron the Hittite, Gen. ●3. in Machpelah, before Mamre, that is, in Hebron, which is in the land of Canaan v. 19 and this cost four hundred shekels of silver ver. 15. the other bought by Jacob of the children of Emor in Salem, a city of Shechem, in Canaan also, Gen. 33. 19 and that cost an hundred lambs, or pieces of money with that signature. If we refer to that which Abraham bought, then that was not bought of the children of Emor or Hamor; if to that which was bought of the children of Hamor, than the name of Abraham cannot be retained. Hence it is that Andr. Masius (a learned man) on Joshua 24. 32. hath thought necessary to put in into the text here the name of Jacob in stead of that of Abraham. And another expedient there is, that the word Abraham may be retained, but must signify Jacob, as sometimes the children are expressed by the name of their father: so David is set to signify the Messias that should come from him, Ezech. 34. 23. Jer. 30. 9 and Joseph for his sons, Gen. 48. 15. and David for Rehoboam his grandchild, 1 Kin. 12. 16. and elsewhere Rehoboam for his son Abia. But if we look into the story, Gen. 49. 30. we shall find that the burying place here referred to (as far as concerns the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he, that is, Jacob v. 15.) was that in Machpelah bought of Ephron by Abraham, and therefore this way of reconciling will not be so commodious. The emendation possibly will be more proper, by setting the name of Heth in stead of Emmor (For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is added, is wanting in the Syriack and Arabic interpreter, and the Kings MS. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not, the son of Sichem, but, that dwelled in Sichem) or else for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sons of Emmor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Zoar, (for so is Ephron, Gen. 23. 8.) If this may be accepted, than the sense of the whole verse may be this, The Patriarches, Jacob and our father's v. 15. were buried, the latter, viz. Joseph, Josh. 24. 32. in Sichem in the field bought of the children of Hamor by Jacob (and so some others of his brethren too, saith S. Jerome in Paula's Epitaph) the former in Machpelah (bought by Abraham of Ephron son of Zoar, Gen. 23. 8. or of the children of Heth, Gen. 49. 32. compared with ch. 23. 20.) viz. Jacob Gen. 50. 13. and so (saith Josephus, Ant. l. 2. c. 4.) some others of joseph's brethren also. And so both places of burial may be here referred to in this verse, and that after the usual Scripture-manner by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regress, thus, Jacob died and our fathers, v. 15. (then v. 16. beginning with the latter first) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they, that is, our fathers, Joseph, etc. were removed to Sichem) (removed, because they had been before buried in Egypt, Josh. 24. 32.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were put, that is, Jacob (and after him some others) was buried (without removing) in the tomb that Abraham bought of the sons of Heth, Gen. 49. 32. or of Ephron, son of Zohar, Gen. 23. 8. which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  price of money, that here the field is said to be bought for, when the Chaldee, the Septuagint, and vulgar Latin, in Genesis read lambs in stead of it, this falls out by the double signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lamb, (which in English we call cosit, and Castellio Job 22. 11. renders Quaesitam, from the Hebrew word) and a piece of money, that had that signature upon it, as the shekel had the Ark and the Rod of Aaron; and so saith 
* Cod. Talm. de No●i Anni initio c. 3. fol. 26.  Buxtorfe out of Rabbi Aquila, that in Africa money was called Chesitah. And to this double acception of this word, S. Peter seems to refer 1 Pet. 1. 18. Ye are redeemed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with silver, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the precious blood as of a lamb.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 They cast out] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, there can be small doubt. 'Tis after the Hebrew idiom no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expose, or cast out helpless, to certain ruin, in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do mercy, Luc. 1. 72. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pity, or commiserate. All that is here to be taken care of is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be so rendered, as that it may with truth belong to Pharaoh the agent in this verse, and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Israelites, who were so ill handled by him. As it lies in our ordinary English, and the Vulgar Latin, it seems to refer to the Israelites exposing their own children, Pharaoh dealt subtly with our Fathers, so that they cast out, that must be, our Fathers cast out, and so the Latin, ut exponerent infantes suos, which perhaps was thought to have truth in Moses' mother, Exod. 2. 3. But it must be remembered, that what she did▪ was by her designed (as the hiding, v. 2.) to the preserving of the child, whereas here the exposing the children is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the end they might not be preserved, or kept alive. It must therefore be resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Pharaoh; he that evil entreated the Israelites did it in, or by, exposing, or casting out, their children; for so the Infinitive mood with, or without the Article, but especially with it, is to be rendered, after the manner of a Gerund, faciendo, in, or by exposing: without the article 'tis Act. 15. 10. why tempt ye God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or by, imposing a yoke; with it, so Ruth 1. 6. where the Hebrew read, the Lord had visited his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which we rightly render) in, or by, giving them bread; the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Asulanus' copy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Ps. 78. 18. they tempted God in their heart's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (we rightly render) by ask meat for their lusts; the Greek in all copies hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tempted God by, or in, ask. Now what Pharaoh did by his bloody Officers, or by his people, that is, the Egyptians to whom the charge is given Exod. 1. 22. himself is fitly said to do.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Exceeding fair] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God, may be an Hebrew phrase for exceeding fair; for so the word God may sometime import an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or increase. But it is possible that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be a mistake of the Scribe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or look on, for so Exod. 2. 2. where this is related, it is said, when she saw him, that he was a goodly child, and Heb. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they saw him a fair, or comely child.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 43. Tabernacle of Moloch] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moloch, is originally the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King, there is no doubt. And so here it notes some deified King of the Egyptians, that is, an Idol, false god, worshipped and placed among th● stars; and accordingly, an old Egyptian Alphabet, that sets down the names of the Planets, hath for Mars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Kercher. Prodrom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Copt. c. 5. Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the tabernacle of Moloch, that is sure some little cabinet, wherein the image of this false god was kept, such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the silver chapels of Diana, (see Note on ch. 19 e.) This is in Amos ch. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle, or S●ccoth, of your King or Moloch, that is, the chaplet, where that image of your false god called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a figure made to be worshipped, was enshrined, or dwelled; (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) and the like seems to be understood by Succoth Benoth, the tabernacle of Venus, some little Chapel or shrine, where her image was kept and worshipped.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I●. Remphan] Diodorus Siculus l. 1. mentions Remphis son of Cephna as King of Egypt, about the time that Jacob went down thither, and saith of him that he gathered an infinite mass of wealth, and left behind him at his death 4000000 talents; which makes it probable that he was that Prince, which in the famine, by joseph's advice, got all the wealth of Egypt and the neighbour-countries'. This person was afterwards worshipped as a God for having preserved Egypt, and accordingly placed among the stars, and so the image of one of the planets, here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a star, set to signify him. This star, it seems, was Saturn, for so that Egyptian Alphabet (mentioned Note f.) which sets down the names of the planets, for Saturn hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this person that tradition in Suidas is very intelligible, where of Apis the Egyptian god it is said, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain rich man, to whom at his death they erected a Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which an Ox was fed, as being the Hieroglyphic of an husbandman. By which also it appears that this was that calf or bullock worshipped by the Israelites: Saturn being among the Gentiles precedent of husbandry, and therefore sometimes worshipped in the shape of that beast, (under the name of Apis,) as being the chief instrument in ploughing of the ground; but withal fastened among the stars in heaven, and the image of him here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a star, or as it seems to be best rendered, Am. 5. 26. the starre-images of your God etc. referring to both the Images precedent, (to which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figures in the plural, that follow, do belong.) For that Chiun, which is there in Amos put in stead of Remphis, or Cevan, or Caivan, was among the Persians and Arabians another name of their Saturn, hath been observed by others. So in Plautus' second Punick scene, Molechianna is by learned enquirers discovered to be no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of Chiun, all one with temunah sell ucoch in the former scene, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which is El God, and sculpture, that is, God engraven; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God among the Phoenicians signifying peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn. And this is the reason why Bacchus Pericionius is said to be placed in the eighth sphere, because that sphere encompasseth the planet Saturn. So in the Arabic Lexicon (called Camus Caiwano Zohalo mamnuon, Caiwano is Zohalo (or Saturn,) which is nomen invariabile. Which Lud, de Dieu mistaking for Raialon mamnuon, he renders it vir rigidus, etc. See Mr Pocock on Abul Faraii p. 394. Now that they are here said for this sin to be carried into Babylon is agreeable with that notion which the Jews generally had, who were wont to say, that in every plague and captivity that fell upon them, there was an ounce of the calf, God continuing to punish this sin in all their posterities, that continued to provoke him with the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Tabernacle of witness] That which is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of the testimony (and so made use of here by S. Luke) is generally in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 27. 2. c. 30. 26. c. 31. 7. & 38. 21. the tabernacle of meeting, viz. of meeting with God, whither every one that sought the Lord was to go, Exod. 33. 7. This we render, the tabernacle of the congregation, (as if it referred to our meeting with one another) but certainly it must be taken in that other sense of meeting with God, as appears Exod. 29. 42. at the door of the tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meeting before the Lord, where I will meet you to speak there unto you. So c. 30. 36. the tabernacle of meeting where I will meet with thee, and so Numb. 17. 4. Now this place of God's meeting with men is so called in two respects; 1. Because there he communicates his will, makes known his pleasure to them. 2dly, Because there by his appointment his Name being recorded or commemorated by men, his acts of mercy praised and magnified, there he evidences his presence, to accept those offerings, to bless those persons, Exod. 20. 24. In all places where I record my name (or in every place where the memorial that I shall appoint of my name, shall be) I will come unto thee, and I will bless thee. In the former respect, the Tabernacle is called the tabernacle of testimony, because of the Ark containing the two Tables, wherein God's covenant or commands concerning men were made known and testified by God, and that is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark of the testimony. In the second respect the Tabernacle is called the tabernacle of the testimony, in respect of our acknowledging, and testifying, and recording of God, and Gods owning, and recording and blessing of us, evidencing and testifying his accepting of us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 51. Stiffnecked] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverbially signifies undisciplinable, foolish people; according to a rule in Physiognomy, that those that have necks that do not easily bend, are such: so saith Adamantius Physiog. l. 2. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard-necked persons are indocile and ignorant; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some men have necks that will not bend, and this is an argument of folly. But I suppose the meaning of S. Stephen is not to be fetched from this notation of the word, but from the Metaphor of beasts, oxen, etc. that till they be disciplined, and accustomed to the yoke, are not willing or patient to bend down to it. And so hard or stiffnecked signifies no more than refractory, disobedient, undisciplinable, and so 'tis here set to denote them that do always resist the holy Ghost, in all God's methods toward them walk contrary to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 60. Lay not this] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be rendered by referring to the use of that word, (among these writers) of lones or sales, which were done by weighing out the money, and receiving it back again by weight. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 32. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I weighed him, or, I told him out, seven shekels; whence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that that is weighed, is that that is lent, for, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anciently they lent by weight. Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is answerable to it, is oft rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to weigh out, is to pay, that is, to punish. So that the importance of Stephen's prayer is, that God would not require back this debt, that is punish them for this sin. And that this prayer was heard for them that had an hand in Stephen's blood, appears by God's special mercy to Saul, who was a principal person in it, and is miraculously converted in the ninth chapter, according to that saying of the Father, Si Stephanus non or asset, Ecclesia Paulum non habuisset, If Stephen had not prayed, the Church had not had S. Paul.    

CHAP. VIII.  
1. AND Saul was 
* well pleased with the kill of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  consenting unto his death: and at that time there was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the Apostles.  
Paraphrase 1. And Saul which was after, chap. 9 so strangely converted, and became so renowned an Apostle, was then one of those that liked well the stoning of Stephen and joined in it, ch. 7. 58. And at the same time that they dealt thus which Stephen, they vehemently opposed the professing of the faith at Jerusalem, and persecuted all that did so. And all such, but the Apostles, particularly the rest of the seven Deacons, and divers others c. 11. 19 went out of Jerusalem, and were dispersed into several places through Judaea, and Samaria, and as far as Phoenicia, and Cyprus and Antioch, ch. 11. 19 and in all those places those that were thus dispersed (being filled with▪ the holy Ghost ch. 4. 31.) preached to the Jews, and only the Apostles continued at Jerusalem, being not yet (all) gone out from thence.  
2. And devout men 
* prepared Stephen for  note a carried Stephen to his burial, and made great lamentation for him.]  
Paraphrase 2. And some proselytes that were there (see note on c. 10. a.) made a solemn funeral for Stephen, and mourned at it.  
3. As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison.  
4. Therefore they that were scattered abroad, 
† passed along publishing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  went every where note b preaching the word.]  
Paraphrase 4. And thereupon they that were driven from Jerusalem into Judaea and Samaria ver. 1. rested not there, but went farther off, and all the way they went, published the glad tidings of the Gospel, told every where what they knew of it.  
5. Then Philip went down to 
* a city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the city of Samaria, and preached Christ unto them.]  
Paraphrase 5. Then Philip the deacon, not the Apostle (and therefore Peter and John ver. 15. are sent to impose hands) went from Judaea to Samaria; and though the Jews conversed not with them, and though in the first going out of the Apostles, Mat 10. 5, they were appointed not to go to any city of the Samaritans, yet now in this dispersion, and persecution from the Jews at Jerusalem, v. 1. it was thought fit to preach the Gospel unto them, and Philip accordingly preached it in Sebaste, an eminent city in Samaria.  
6. And the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did.]  
Paraphrase 6. And all that city were persuaded by Philip to receive the faith of Christ, being convinced by the miracles wrought by him,  
7. For unclean spirits, crying with loud voice, came out of many that were possessed with them:] and many taken with palsies, and that were lame, were healed.  
Paraphrase 7. For out of many that were possessed, they cast ou● devils, which at their coming out made loud acknowledgement of the irresistibleness of the power by which they acted.  
8. And there was great joy in that city.  
9 But 
† before this, there was or had been in the city▪ a certain ma●●, Simon by name, which used sorcery, and astonished etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there was a certain man, called Simon, which before-time used sorcery in the same city, and bewitched the people of Samaria, giving out that himself was some great one.]  
Paraphrase 9 But before this preaching and miracles of Philip, there had been in the city one Simon, which was a Magician, which had done some strange things, which pozed and amazed the ignorant people, by which means he took upon him to be a divine person.  
10. To whom they all gave heed from 
* small to great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the least to the greatest, saying, This man is [
† the power of God called the Great. So the Kgs MS. and the ancient Gr. & Lat. MS. read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See 2 Thess. 2. ●. note e. f.  the great power of God.]  
Paraphrase 10. the divine power, which in every nation is acknowledged sometimes under one, sometimes under another name, Jehovah, Jupiter, and the like.  
11. And to him they had regard, because that of long time [he had bewitched them with sorceries.]  
Paraphrase 11. he had by sorcery or the help of the devil done such strange things, that they were amazed at them, (see ver. 13.) and knew not what to think of him.  
12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptised both men and women.]  
Paraphrase 12. But when Philip (one of the seven v. 5. and ch. 6. called Evangelist c. 21. 8. because of his preaching the Gospel here, see note on Joh. 20 b.) by preaching the Christian faith, and doing far greater miracles, had converted them to Christianity, they all came in as proselytes to the Gospel, and received baptism of him, all of all sorts.  
13. Then Simon himself believed also: and when he was baptised he continued with Philip, and [
* was astonished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see v. ●.  wondered, beholding the miracles and signs which were done.]  
Paraphrase 13. was himself amazed at the miracles Philip did, as the people had been at his, v. 9 11.  
14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:]  
Paraphrase 14. And when the Apostles that remained at Jerusalem v. 1. heard that by Philip's preaching the whole country of Samaria was converted and baptised, and knowing that Philip had no farther power, they sent two of their own company, Peter and John,  
15. Who when they were come prayed for them, that they might receive the holy Ghost.]  
Paraphrase 15. To confirm them, and to ordain them Elders or Bishops, (in every city one,) by prayer and imposition of hands.  
16. (For as yet he was fallen upon none of them; only they were baptised in the name of the Lord Jesus.)]  
Paraphrase 16. (For Philip had not done either of these, nor consequently provided for the necessaries to the continuance of a Church; only he had preached the faith, and baptised them with that baptism which Christ commanded to be used, Mat. 28. 19 that in the name of the Father, Son, and Holy Ghost.)  
17. Then note c laid they their hands on them, and they received the holy Ghost.]  
Paraphrase 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities, to rule or govern them in the faith, and in doing it, they used that ceremony of imposition of hands (known among the Jews, Deut. 34. 9) and thereby was bestowed on them the gift of the Holy Ghost, working of miracles, speaking with tongues, etc.  
18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given, he offered them money,]  
Paraphrase 18. And Simon the sorcerer seeing those miraculous effects consequent to the Apostles imposition of hands, offered to give them money for this power.  
19 Saying, Give me also this power, that on whomsoever I lay my hands, [he may receive the holy Ghost.]  
Paraphrase 19 he may receive those gifts and graces of working miracles, etc.  
20. But Peter said unto him, [Thy money 
† be wi●● thee to destruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perish with thee, because thou hast thought that the gift of God may be purchased with money.]  
Paraphrase 20. I will not receive thy money, and thy offering it shall bring mischief upon thyself, for thinking so meanly of this Apostolical privilege bestowed on us by Christ, which sure is not to be bought like earthly commodities with the price of money.  
21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.]  
Paraphrase 21. Thou shalt never have any part of this privilege, nor right of dispensing or administering of these holy things; for thy design in desiring this is not the enlarging Christ's kingdom, but the getting an opinion of power to thyself.  
22. Repent therefore of this thy wickedness, and pray God if perhaps the thought of thy heart may be forgiven thee.]  
Paraphrase 22. Repent therefore and humble thyself before God for this wicked project of thine (and humbly beseech his pardon; and 'tis not impossible but that it may yet be obtained by thee.)  
23. For I perceive that thou art in the note d gall of bitterness, and in 
* a wicked conspiracy  the note e bond of iniquity.]  
Paraphrase 23. For I perceive thou art in a condition poisonous to thyself, and bitter to God, very dangerous to thee, and displeasing to him, and makest this proposal out of a villainous treacherous design, not to advance Christ's kingdom, but to destroy it, and accordingly thou art to expect to be dealt with by God.  
24. Then answered Simon and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.]  
Paraphrase 24. And Simon besought them that they would pray for him, that God would pardon this wickedness of his, and not inflict on him such punishment, as they seemed to foretell would fall upon him.  
25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samaritans.]  
Paraphrase 25. And when they had confirmed those in the faith (bearing witness to the truth which Philip had taught) who were baptised by him, they returned to Jerusalem, and as they went, preached the Gospel to all the villages of Samaria, where Philip had not preached it, and had good success in it.  
26. And the Angel of the Lord spoke unto Philip,] saying, Arise and go toward the south, unto the way that goeth down from Jerusalem to Gaza, which is desert.  
Paraphrase 26. And Philip had a vision, and therein an Angel from heaven spoke unto him,  
27. And he arose and went: and behold a man of Aethiopia, [an Eunuch 
† a great officer of Can. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of great authority under Candace, Queen of the Aethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,]  
Paraphrase 27. one entrusted with that office of greatness, which anciently was wont to be conferred on Eunuches, that is, the high-treasurer to the Queen or King's mother (see Oecumenius) of Aethiopia, had been at Jerusalem to worship the God of Israel, being, it seems, a proselyte of the Jewish religion, one of the lower sort (see note on Mat. 23. d.)  
28. 
* And he was returning, and sitting etc. And he read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Was returning, and sitting in his chariot, read Esaias the prophet.  
29. Then note f the Spirit said unto Philip, Go near, and join thyself unto this chariot.]  
Paraphrase 29. Then Philip was by prophetic divine afflation, or revelation, directed to go near to the chariot and speak to him.  
30. And Philip ran thither to him, and heard him read Isaias the prophet, and said, Understandest 〈◊〉 what thou readest?  
31. And he said, How can I, except some man [should guide me?] And he desired Philip that he would come up, and sit with him.  
Paraphrase 31. give me some direction, and tell me what it is that the prophet's words belong to?  
32. note g The 
† section  place of scripture which he read was this, He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened he not his mouth.  
33. note h In his humiliation his judgement was taken away: and who shall 
* describe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note ●.  declare his generation? For his life is taken from the earth.]  
Paraphrase 33. By an assembly and by judgement, by the Sanhedrim of the Jews, and the Roman Procurator Pilate, he was taken away, Or, in his state of exinanition and humiliation, when he was apprehended and arraigned by the Jews, he was most unjustly dealt with, put to death, being most innocent. And who shall describe the wickedness of that age that used him thus, which put him to death for coming to do good to them?  
34. And the Eunuch [answered Philip and said,] I pray thee, of whom speaketh the prophet this, of himself, or of some other man?  
Paraphrase 34. demanded of Philip, saying,  
35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.]  
Paraphrase 35. And on occasion of this scripture, which, though it had one literal completion about the time of Isaiahs' writing it, yet had another higher completion in Christ, Philip began and preached to him the whole Christian faith.  
36. And as they went on their way, they came unto a certain water: and the Eunuch said, See here is water, what doth hinder me to be baptised?]  
Paraphrase 36. And the Eunuch was by him brought to the faith, and desired baptism of him.  
37. And Philip said, If thou believest with all thine heart, thou mayst. And he answered and said, [I believe that Jesus Christ is the son of God.]  
Paraphrase 37. I believe these prophecies of the Messiah to be fulfilled in Christ, and consequently that he is the Son of God.  
38. And he commanded the chariot to stand still: and they went down both in to the water, both Philip and the Eunuch; and he baptised him.  
39 And when they were come up out of the water, [note i the Spirit] of the Lord caught away Philip, 
† and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the Eunuch saw him no more: and he went on his way rejoicing.  
Paraphrase 39 An Angel, see note f.  
40. But Philip was found at Azotus: and passing through he preached in all the cities till he came to Caesarea.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Carried Stephen] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dress, and fit the dead body for the funeral, and differs both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so saith the scholiast on Aeschylus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the care that is used before the burial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the carrying out to the grave or sepulchre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the removing from one sepulchre to another. The same is expressed ch. 5. 6, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winding the dead body in a sheet.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Preaching the word] Some difference may perhaps be here observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 5. but this not in respect of the matter of their preaching, but of the manner of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and of the qualifications of the persons that did it. The latter of these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ, doth generally signify a public, solemn proclaiming of him, as when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herald or cr●er, doth pro officio, by way of office, proclaim any thing; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports no more than the telling it, making it known, as good news is published without the voice of an herald, or crier, by all that have heard, to all they meet with: and although in one respect, (that of proclaiming anew what was not known before) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell the glad tidings do agree, (see Note on Mat. 9 l.) yet in this other respect they differ sometimes: Not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used of that public, authoritative proclaiming; for it is sometimes used of the Apostles Act. 5. 42. etc. 15. 35. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelist is the name of an office in the Apostles times, and then, whensoever it was done by way of office either Apostolical, or by mission from them, it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in all respects the same; but I say that sometimes, and particularly in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to whatsoever publishing of the Gospel of Christ, and by whomsoever, that is, by those that have no calling to it. For when the doctrine of Christ was first preached by the Apostles, and the miraculous gifts exercised in their presence, and a multitude of men, Jews and proselytes, received the faith, and for doing so professedly, were presently persecuted, and driven out of Jerusalem, v. 1. it is not to be imagined but that all. wheresoever they came, both men and women, published what they knew, both of the doctrine, and the miracles whereby it was confirmed, and of their own sufferings for it; though that all these, even women (who by S. Paul's decree, are not permitted to speak in the Church) should by the Apostles be entrusted with the preaching of the word, by way of office, it cannot be imagined. And therefore, when of Philip, which was a Deacon, ordained by the Apostles, it is related in this chapter, that he preached Christ to them, it follows that he baptised them also, ver. 12. But of these other disciples, there is no more said, but that they passed along beyond Judaea and Samaria (the terror that drove them from Jerusalem pursuing them farther) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publishing this good news, the Gospel, which they had received, but no mention of gathering disciples, or baptising. And accordingly, c. 11. 19 when there is mention, in the process of the story, of these very men, that being scattered by the persecution, which was about Stephen, they passed as far as Phoenicia, Cyprus, and Antioch, and that they spoke the word, or published the Gospel, to none but the Jews, the phrase used there is observable to this matter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking the word, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being known to belong to any way of reporting, or relating, by talk, or discourse. And so ver. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they spoke, talked, to the Hellenists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, telling them that good news, the Gospel of Jesus Christ: and upon the success of this, through God's prospering hand, and many receiving the faith, it follows, that when the Church of Jerusalem heard of it, they sent Barnabas to visit and confirm them. Thus of the believers in common chap. 4. 31. it is said indefinitely, that they spoke (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the word of God with boldness, according as they had prayed they might v. 29. noting thereby a valiant profession, and publishing of the Gospel, notwithstanding the terrors of men. And though it be there said of them, that they were all filled with the holy Ghost, and so that may be taken for a commission and authority given to all them, and so these here being contained in that number, the same will be compatible to these; yet 1. it cannot be imagined that all simply, that is, every believer there, womans as well as men, had any such authority then given them, but that there are other meanings of the phrase, filled with the holy Ghost, besides that one of being sent into the ministry; and the very courage of professing and publishing the Gospel, was one such gift or effect of the holy Ghost. And 2dly, it is clear in the process of this story, that some others, which were not so qualified as these, that is, that had not received the holy Ghost, or ascended any farther than the Baptism of John, did thus publish the Gospel, as these here are said to do. Thus Apollos chap. 18. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spoke, and taught exactly the things concerning the Lord, knowing only the baptism of John (and Aquila and Priscilla expounded to him more exactly the way of God) and so I suppose did the Ephesian disciples, ch. 19 who had not received the holy Ghost, ver. 2. nor gone any farther than John's Baptism, at the time of Paul's coming to them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Laid they their hands on] The several uses of imposition of hands are at large set down Note on 1 Tim. 4. f. Three in the Old Testament; 1. as a ceremony in prayer, 2. in paternal benediction, 3. in creating officers. And proportionably to these, many more in the New. 1. For Curing diseases, 2. for Absolution of penitents, 3. for Blessing of infants, or those that are to be baptised, to prepare them to it, 4. in Confirmation, 5. in Ordination of Officers for the Church. Of the three former of these there is none which can pretend to be here meant; and so all the difficulty is, whether of the two latter it was. That it was Confirmation, may appear probable, because it so soon attended their Conversion and Baptism: when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John v. 14. which agrees well with that of Confirmation, which is an act reserved to the Rulers of the Church, and not communicated, or allowed to inferior officers, such as Philip, the Deacon, here. And accordingly the Bishops are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as that signifies the farther instructing them, to whom the Gospel hath formerly been preached, and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preaching from teaching. And in Confirmation it was, that in those first times the extraordinary gifts of the holy Ghost used to be conferred on them, (see Note on c. 2. d. & Act. 19 6.) But it is probable also, that the faith being here planted by Philip, and the Apostles coming down to confirm them, and those not staying there, but returning to Jerusalem v. 25. they did at their being there ordain Elders or Bishops in the several cities, as we know Paul and Barnabas did c. 14. 23. and Titus in Crete Tit. 1. 5. This, saith 
* Ep. 1. ad Cor.  Clemens Romanus, the Apostles did in their journeyings, when they went out preaching the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preaching through regions and cities, they constituted their first-fruits, (those that first believed) Bishops and Deacons of those which should afterwards believe. And thus before this time, they had at Jerusalem constituted James the brother of the Lord Bishop there, in the first year after Christ's Ascension, and seven Deacons to attend him ch. 6. And therefore it is not reasonable to believe that the Apostles, Peter and John, should thus come down to Samaria, where the Gospel had been so universally received v. 6. and having taken care to confirm them, should not also ordain some Governors over them before they returned again. That therefore which is most reasonable is, so to interpret this laying on of hands, and their receiving the holy Ghost here, as to comprehend Confirmation and Ordination both, the holy Ghost by their ministry coming on all the sincere believers, and endowing them with inward, and some of them with extraordinary external gifts, of healing, prophecy, etc. (see Note on ch. 2. d.) and the Apostles by laying on their hands on some special persons among them, ordaining them Bishops and Deacons in several cities: A power which belonged only to the Apostles to exercise, and so was not compatible to Philip, who yet had power to preach and to baptise.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Gall of bitterness] What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the ancient Gr. and Lat. MS. read it) will be best discerned (see Note on Mat. 27. f.) by Deut. 29. 18. where apostasy or falling from God is described to be a root bearing gall and bitterness, say the Vulgar, gall and wormwood, say our English, and the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, springing up in gall and bitterness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render gall, signifies also a poisonous herb, and so must signify there, where 'tis joined with a root bearing or bringing forth; and so the wormwood following will best agree with it, and both together will express that sin to be a root, whose effects are poisonous and bitter, very hurtful and infectious to men, and most displeasing to God. Answerable and equivalent to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which therefore signifies this apostatical condition of Simon, so lately baptised, to be dangerous to him, and odious in God's sight, he being that firstborn of Satan, as he is styled, and an Apostate from the Christian faith. And accordingly his followers the Gnostics, and the poison of their heresy (together with him, the root from whence all those pests of the primitive Apostolic Church did spring) are expressed Heb. 12. 15. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lest, saith the Apostle, there be any root of bitterness springing up, (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read it, but as by the Greek now cited from Deut. 29. 18. and by the agreeing of the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, seems the most probable reading) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poison, a root of wormwood bringing forth, or fructifying, in poison, that is, bringing on the person that which is ruinous to himself, or on others that which is poisonous or infectious to them. And such most eminently was the heresy of the Gnostics at that time.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Bond of iniquity] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, in the Septuagint of the old Testament, treason, 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9 a conspiracy, league, or covenant, and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered Jer. 11. 19 where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai. 58. 6. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, saith David de Pomis, equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so signifies a binding together of minds; and both there and here, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness added to it, it denotes, by an hypallage, a most unrighteous, impious treason or treachery, a villainous piece of hypocrisy, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mammon of unrighteousness, is all one with the false or deceitful mammon) Simons design in this proposal being not to advance Christ's kingdom, by his having that power of giving the holy Ghost, but to set up for himself, as he after did, in opposition to Christ, and to have this addition of miracles superadded to those which by his sorcery he was able to do.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. The Spirit said] It may here be questioned, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit's saying unto Philip. Some kind of extraordinary revelation it certainly was, but whether in a vision by appearance of an Angel, or 2dly, by a voice from heaven, or 3dly, by afflation of the Spirit of God, after the manner that Prophets received Revelations, it is uncertain. Of the first sort there are examples in this book; ch. 10. 3. Cornelius in a vision saw an Angel of the Lord coming, and saying to him, and so here v. 26. the Angel of the Lord spoke unto Philip: Of the second, at the Baptism of Christ, and at the conversion of Saint Paul: And of the third chap. 10. 19 where after his Vision of the sheet, as he thought thereupon, the Spirit said unto him; and the same is repeated again, ch. 11. 11. & so ch. 13. 2. as they were ministering, that is, praying and fasting, the holy Spirit said, Separate to me Barnabas and Saul: Which as it was not in any dream or vision, so that it was by voice from heaven, doth not appear probable by any argument discernible in the story; but on the other side the frequent testimonies of the Spirits revealing by way of Prophetic afflation, who should be set apart for the offices of the Church, are evidences that it was so here. Thus 
* 〈◊〉 Epist. 1. 〈◊〉 Cor.  Clemens tells of those times, that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained, and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops, as Moses, saith he, foreknew by revelation from God, that Aaron should have the Priesthood, and accordingly that without the direction of the Spirit they advanced none to this dignity. So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or Episcopal office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecy, 1 Tim. 4. 14. & ch. 1. 18. that is, by Revelation, as Prophesying is of things presently to be done, as well as predictions of the future, and signifies no more 1 Cor. 14. 24, 31. then having somewhat revealed to him v. 30. So saith S. 
* 〈◊〉 in 1 Tim. 〈◊〉 14.  chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Episcopal dignity being great, wanted God's suffrage, to direct on whom it should be bestowed (see Note on 1 Tim. i e.) Thus Act. 20 28. it is said of the Bishops of Asia, that the holy Ghost had set them over the flock. And in this sense it may fitly be affirmed of Philip, that being full of the holy Ghost, ch. 6. 3. he had the afflations of the Spirit of God, such as Prophets, and by such an afflation the Spirit here bade him, etc. Thus Agabus signified by the Spirit, that is, by prophetic revelation, that there should be a famine, ch. 11. 28. Thus the holy Ghost witnessed in every city, that is, prophets foretold, c. 20. 23. & 21. 11. that bonds and afflictions did abide Paul. One only objection I foresee against this exposition in this place, that ver. 39 it is said that the Spirit of the Lord caught away Philip, which probably is to be understood of an Angel carrying him away out of his sight, and then why should not the Spirit here, as well as the Spirit of the Lord there, signify an Angel also? especially when there is mention of an Angel speaking to him ver. 26. But to this the answer will be very sufficien●●f the reading of the Kings MS. be accepted in that verse, (and that is attested by many other copies owned by Eraesmus & Beza, and so cited by S. Jerome, Dial. Orthod. & Luciferian.) the holy Spirit fell upon the Eunuch, etc. but the Angel of the Lord caught away Philip, (see Note i.) For then as the Angel bade him go to the Eunuch, so he carried him away again, which no way hinders but that the Spirit here may be taken in that other sense.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. The place of Scripture] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of a section or lesser division of Scripture, of which there be two in the first chapter of Matthew, and so forward. The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. In his humilition] This verse is acknowledged to be a citation of Isa. 53. 8. not out of the Hebrew, but the Septuagints translation, which therefore must be interpreted by looking back on the Original there. And that will be best rendered thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly (so the word is used Jer. 9 2. and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synod) that is, by the Sanhedrim of the Jews, who had determined to have him put to death, and made the people cry out against him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, away with him, away with him (whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and by judgement; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was taken away, distinctly signifying the manner of his being put to death, which being so foul, and irrational, and strange, that he that came to save, should not only not be believed, but be also put to death by them, be entertained so coldly, and used so barbarously, the Jews and Romans both conspiring in it, the exclamation that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  who shall describe his generation? will most probably signify, what an accursed wicked generation was that, wherein he was born? for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies, as Gen. 6. 9 perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his generation. So where 'tis called a wicked generation, Deut. 32. 5. this word is used. This though it be not the sound of the words in Greek, must be resolved to be the meaning of the Prophet, whose words here S. Luke having occasion to name or set down only (as the passage the Eunuch was reading) not to make any use of them, was in all reason to repeat in the Septuagints translation of them, which the Eunuch was a reading, and which they used, for whom he wrote this story, but not to affix any new sense to the original prophecy. Yet because the words, as they lie in the Greek, may have a commodious sense also, though that differing from the Hebrew, I have in the paraphrase set down that also, upon this ground, that Job 34. 5. taking away his judgement signifies dealing unjustly with him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 The Spirit] In this verse the Kings MS. reads thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The holy Ghost fell upon the Eunuch, and the Angel of the Lord caught, or snatched, away Philip.    

CHAP. IX.  
1. ANd Saul yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,  
2 And desired of him letters to Damascus, to the 
* Confisto●es, see note 〈◊〉 Mat. 6. d.  synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.]  
Paraphrase 1, 2. But the death of Stephen did not satiate the bloody mind that was in Saul, or allay his zeal against Christians, but being very intent upon it, he came to the Sanhedrim at Jerusalem, and desired the high priest to give him letters of commission to the Consistories of other cities of Syria (as being under Jerusalem, the grand Metropolis of Syria, as well as Judaea) and his Commission was to empower him v. 14. to ●eize upon any Christians whatever, and secure them, and bring them up to Jerusalem to be judged by the Sanhedrim there.  
3. And as he journeyed he came near Damascus, and suddenly [there shined round about him a light from heaven.]  
Paraphrase 3. a bright shining cloud (such as Mat. 17. 5.) encompassed him.  
4. And he fell to the earth, and heard a voice saying unto him,] Saul, Saul, why persecutest thou me?  
Paraphrase 4. And it struck him with great terror, as at the presence of God, which he knew was wont thus to exhibit himself. This made him fall prostrate on his face, and as he did so, there came to his ears a clap of thunder, and out of that this speech directed to him,  
5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [It is hard for thee note a to kick against the 
* goads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pricks.]  
Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee, and not to be refractory.  
6. And he trembling and astonished, said, [Lord, what wilt thou have me to do?] And the Lord said unto him, Arise and go into the city, and it shall be told thee what thou must do.  
Paraphrase 6. I am most ready to do whatever thou commandest me, if thou wilt please to give me knowledge of thy will.  
7. And the men which journeyed with him [stood speechless, note b 
† hearing indeed the voice or thunder.  hearing a voice, but seeing no man.]  
Paraphrase 7. were so frighted with the thunderclap which they heard, (though they neither saw any man, nor heard what was said unto him) that they were not able to speak.  
8. And Saul arose from the earth, and when his eyes were opened, he [saw no man: but they led him by the hand, and brought him into Damascus.]  
Paraphrase 8. was not able to see, ver. 9 but was sane to be led to Damascus.  
9 And he was three days without sight, and neither did eat nor drink.]  
Paraphrase 9 And he was not in three days recovered out of that fit, but continued blind, and able to eat nothing, in a kind of trance or ecstasy, ver. 12.  
10. And there was a certain disciple at Damascus, named ananias, and to him said the Lord in a vision, Ananias. And he said, Behold I am here, Lord.  
11. And the Lord said unto him, Arise and go into the street which is called Strait, and inquire in the house of Judas for one called Saul, of Tarsus; [for behold, he prayeth,  
12. And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.]  
Paraphrase 11, 12. who having earnestly prayed that he may recover his sight, in his prayer hath been in an ecstasy, and therein had it revealed to him, that one Ananias should come in, and by bare laying hands on him, recover his sight.  
13. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem.  
14. And here he hath authority from the chief priests to bind all that call on thy name.]  
Paraphrase 14. And now he is come with Commission from the Sanhedrim (see v. 2.) to secure all that publicly avow the worship of Christ, Act. 22. 16.  
15. But the Lord said unto him, Go thy way; for he is [a chosen vessel unto me, to bear my name before 
* nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Gentiles, and kings, and the children of Israel.]  
Paraphrase 15. a prime special person, whom as a most honourable instrument, or piece of householdstuff in my family, (the Church, which I am now to erect) I have set apart for my peculiar service, (see ch. 26. 17▪) viz. to preach the Gospel not only to the Jews, but the Gentiles also, the greatest and supreme among them.  
16. For I will show him how great things he must suffer for my name's sake.]  
Paraphrase 16. And as fierce as he now appears against the Christian saith, he shall suffer very heavy pressures, run many hazards suddenly v. 23, and 29. and labour most abundantly, and at last suffer death itself in propugning of it, and this shall now be foretold him by thee.  
17. And Ananias went his way, and entered into the house, and putting his hands on him, said, Brother Saul the Lord (even Jesus that appeared unto thee in the way, as thou camest) hath sent me that thou mightest receive thy sight, and be filled with the holy Ghost.]  
Paraphrase 17. And Ananias went to him, and laying his hands on him, told him that Jesus (that appeared to him as he came to Damascus) had sent him to him, not only to restore his sight to him, but to endow him with many extraordinary gifts and graces, thereby to fit him for God's service in the Church, to which he had designed him, and to which he is consecrated, ch. 13. 2.  
18. And immediately there fell from his eyes as it had been scales, [and he received sight forthwith, and arose and was baptised.]  
Paraphrase 18. And he recovered his sight immediately, and was baptised.  
19 And when he had received some meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.  
20. And straightway he preached Christ in the synagogues, that he is the Son of God.]  
Paraphrase 19, 20. And taking food after his long fasting he soon recovered strength perfectly. Soon after this he went from Damascus into Arabia, Gal. 1. 17. (of which journey Luke, being not with him, makes no mention) and from thence returned again to Damascus, and having spent some time with those Jewish Christians which were driven from Jerusalem ch. 8. 1. to Damascus, by virtue of his call from heaven, and of Christ's message by Ananias to him, ver. 15, 16 and being filled with the holy Ghost, ver. 17. he set presently about the preaching of the Gospel, and that publicly in the Jewish synagogues, and proclaimed that Christ was indeed the Messias, the eternal Son of God.  
21. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent,] that he might bring them bound unto the chief priests?  
Paraphrase 21. And all that heard it were amazed at this sudden change, remembering that he had so lately been a special person in the stoning of Stephen, and very vehement against all Christians, and was come to Damascus with commission for this very purpose.  
22. But Saul increased the more in strength, and confounded the Jews which dwelled at Damascus, 
† teaching  note c proving that this is very Christ.]  
Paraphrase 22. But Saul grew every day in spiritual strength, and was soon able to repel all the Jews arguments to the contrary, and pressed them with such evidence that they were not able to avoid, collecting from the character and prophecies of the Messias (and thereby demonstrating) that this Jesus is the Messias.  
23. And after that many days were fulfilled, the Jews [took counsel to kill him.]  
Paraphrase 23. had a design, and entered into a conspiracy, and laid wait to assault and kill him.  
24. But their laying wait was known of Saul: and they watched the gates day and night to kill him.  
25. Then [the disciples] took him by night, and let him down by the wall in a basket.  
Paraphrase 25. the Christians, see note on Mat. 5. a.  
26. And when Saul was come to Jerusalem, he assayed to join himself to the [disciples; but they were all afraid of him, and believed not that he was a disciple.]  
Paraphrase 26. Christians there, but they durst not venture to associate with him, not believing that he was a Christian.  
27. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had [preached boldly at Damascus in the name of Jesus.]  
Paraphrase 27. openly, or in the assembly v. 20. preached to the people (see note on Joh. 7. a.) the Gospel of Christ.  
28. And he was with them [coming in and going out] at Jerusalem.  
Paraphrase 28. employed in the works of this sacred calling of his.  
29. And he spoke boldly in the name of the Lord Jesus, and 
* spoke, and disputed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  disputed against 
† the Hellenists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Grecians,] but they went about to slay him.  
Paraphrase 29. And he proclaimed the faith of Christ publicly, and argued, and discoursed with the Jews that understood Greek (ch. 6. a.)  
30. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to [Tarsus.]  
Paraphrase 30. the city where he was born.  
31. Then had the Church's rest throughout all Judaea, and Samaria, and Galilee, and were note d edified, walking in the fear of the Lord, and 
* by the admonition or exhorting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the comfort of the holy Ghost, were multiplied.]  
Paraphrase 31. Now all the Christian assemblies through Judaea, Galilee, and Samaria, were permitted a quiet use of their religion, and daily more and more confirmed and improved, superstructing all Christian doctrine, and pure pious practice on that foundation already laid, and more were daily converted to them by the Apostles discharging that office and duty, to which they were designed by the coming of the holy Ghost the Paraclete upon them, (see note on Joh. 14. b.)  
32. And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelled at Lydda.]  
Paraphrase 32. And as Peter went his perambulation through all those Churches, he came to the Jewish Christians that dwelled at Lydda.  
33. And there he found a certain man named Aeneas, which [
† was laid on a bed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  had kept his bed eight years, and was sick of the palsy.]  
Paraphrase 33. being sick of the palsy was not able to move from his bed for the space of eight years.  
34. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: Arise, and [
* spread for thyself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make thy bed.] And he arose immediately.  
Paraphrase 34. make ready, prepare for thyself, either to eat, or to take rest.  
35. And all that dwelled at Lydda and Saron saw him, and turned to the lord]  
Paraphrase 35. And hereupon the inhabitants of Lydda and Saron generally received the faith, seeing this man on whom this miracle was wrought.  
36. Now there was at Joppa a certain disciple, named Tabytha, which by interpretation is called 
† a Roe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dorcas: This woman was full of good works and almsdeeds which she 〈◊〉.]  
Paraphrase 36. And at Joppa there was a woman that had received the faith, her name was Tabytha, which signifies a Roe, she was a very laborious woman, one that wrought much, (see note on Lu. 1. k. and Tit. 3. a.) and by that means was very liberal and charitable.  
37. And it came to pass in those days, that she was sick and died; [whom when they had washed,] they laid her in an upper chamber.  
Paraphrase 37. and having, by way of preparation for her interring, washed her, according to their custom of burying,  
38. And for as much as Lydda was nigh to Jopp●, and [the disciples] had heard that Peter was there, they sent unto him two men, desiring him that he would not 
* think much to pass as far as them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  delay to come to them.  
Paraphrase 38. the Christians of Joppa,  
39 Then Peter arose, and went with them: when he was come, they brought him into an upper chamber: and all the [widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.]  
Paraphrase 39 poor widows, which had been clothed by her liberality, came weeping to him, and showed him the evidences and monuments of her charity, the inner and upper garments, (see Mat. 5. note r.) which either she made, or caused to be made them, while she lived, v. 36.  
40. But Peter put them all forth, and kneeled down, and prayed, and turning him to the body, said, Tabytha, arise. And she opened her eyes: and when she saw Peter, she sat up.  
41. And he gave her his hand, and lift her up; and when he had called [the saints and widows] presented her alive.  
Paraphrase 41. the Christian professors, and the women that solamented their loss, v. 39  
42. And it was known throughout all Joppa, and many believed in the Lord.  
43. And [it came to pass that he tarried] many days in Joppa with one Simon a tanner.  
Paraphrase 43. he abode  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. To kick against the pricks] It was a proverbial speech to kick against the goad, signifying to be refractory to punishment and discipline, when it comes to teach us our duty; for then the refractariness doth but involve us in more guilt and punishment. So in Aeschylus Prometh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  
and in his Alex.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  If thou wilt take my counsel, thou shalt never kick against the goad, for thou wilt bring more sufferings upon thyself by that means. Parallel to this is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, striking the Adamant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, treading on the fire, in 
* Hom. 42. in Matt. p. 278. l. 2.  chrysostom; So 
* Hom. 24. in Matt. p. 174.  again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that strikes the Adamant is himself stricken, and he that kicks the goads is himself goaded: stimulos pugnis caedere, in Plautus, to beat the goads with his fists, Truc. 4. 2. For this of goads was used not to beasts only, but servants, which he calls stimuleum supplicium, Mil. 2. 6. And the servant thus handled severely is by him called Carnificinum cribrum, his back was a kind of sieve full of holes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Hearing a voice] What is here said of those that were with Paul, that they heard the voice, seems directly contrary to what is affirmed, ch. 22. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they heard not the voice. As for the way of reconciling it, by saying that the former belongs to Paul's voice, the latter to the voice of him that spoke to him, there is little ground in the text for that nicety; but on the contrary the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing no man, which follows in this place, belongs surely not to their not seeing of Paul, but of him that spoke to him. The only way of reconciling the difficulty is by observing the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a voice, and thunder, and those promiscuously taken the one for the other. So Heb. 12. 26. whose voice shook the earth, that is, whose thunder and lightnings and voice of a trumpet exceeding loud, Exod. 19 16. and so Lu. 9 35. the voice of a cloud, saying, was the thunder with a voice in it, a revelation from heaven given in thunder. So Mat. 3. 17. a voice from heaven saying, that is, a thunder from heaven sending forth this voice, which therefore was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice, or a voice coming out of it, or as the voice from heaven, Joh. 12. 28. is expressed by the bystanders, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it thundered, and an Angel spoke to him, which is explained distinctly by S. John Rev. 4. 5. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both are named, and ch. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seven thunders delivered their voices. By this the difficulty will be cleared: For here c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice ought to be rendered (according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thunder, which was here joined with lightning, which shone or flashed about him v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of him that spoke to me, c. 22. 9 that was the voice of the Angel speaking out of heaven, or out of the cloud. Both which put together signify no more than this, that S. Paul's companions at that time saw the light or the lightning, and heard the noise of the thunder (which is the importance of the place here) but heard not the articulate voice that came out of the thunder, that is, the Saul, Saul, etc. the voice of the Angel speaking to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Proving] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius. It signifies persuasion, doctrine, faith; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all to the same purpose, that the word signifies to teach, or persuade. And so it is used in the Septuagint Exod. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will open thy mouth and teach thee; and so Jud. 13. 8. and Ps. 31. 8. and Isai. 40. 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Edified] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to build, or superstruct, upon a foundation, and add all the perfection of the building designed or belonging to it. And so, being accommodated to spiritual matters, it signifies to teach the whole Christian doctrine of strict and pious life, of which Christ's being the Messias sent from God, is the foundation or cornerstone, and the receiving and practising all that he commands, is that which is naturally and necessarily built upon it: and therefore to their being edified here, is added in the next words, walking in the fear of the Lord. The word is elsewhere very often used in these books, especially in S. Paul's Epistles; and therefore it will here, be fit to premise that which may give light to it in all those places. 'Tis generally used in this Metaphorical sense, with application to the Church of God, and the spiritual building thereof, partly in respect of knowledge, but principally in respect of Christian practice. The Church is the house of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 5. a spiritual house, and every Christian one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living stones, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are edified or built, and of which this house is made up. And the building itself, that is, edification, is the compacting, or orderly joining together of these living stones, in belief of the truth, and charitable living together, from both which proceeds the strength and comeliness of the structure, and the fitness for the use and honour of him whose it is, that is, Christ. So that whatsoever tends in any eminent manner either to the converting of Infidels, bringing them into the Church, to the advancing of Christian knowledge, or especially of piety, in any one or more particular men, or to the planting of unity, peace, and charity, in any particular National, or in the Universal Church of God, that is said to edify, or build up: and which of these senses peculiarly belongs to the word in any place, must be judged by the Context, and circumstances of the place where it is found, and may not be here set down more particularly.    

CHAP. X.  
1. THere was a certain man in Caesares, called Cornelius, a centurion of the band called the Italian band,]  
Paraphrase 1. There was in Caesarea, a stately city upon the Palestine coast, some 70 miles from Jerusalem, a guard of soldiers, kept by the Romans to awe the conquered Jews, and to defend the Roman Precedent there, and part of that was called the Italian band, and one Cornelius a Roman was captain thereof.  
2. note a A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.]  
Paraphrase 2. And this Cornelius was a Proselyte of the Jews, and so one that worshipped the true God, he and all his family, though he were not circumcised, and he was a very charitable and devout person, and prayed daily at the set times very constantly.  
3. He [saw in a vision evidently about the ninth hour of the day an Angel] of God coming in to him, and saying unto him, Cornelius.  
Paraphrase 3. about three of clock in the afternoon, one of the times of his devotions, had a vision, and in it he saw an Angel (see note on c. 8. f.)  
4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a note b memorial before God.]  
Paraphrase 4. And he discerned it to be a message from God, and with an earnest intent look, and great dread he said, What is thy pleasure, Lord? And he said, Thy prayer so constantly observed at thy set times, and thy many works of charity on all occasions, have been accepted by God as a special sacrifice, and brought down a special blessing upon thee.  
5. And now send men to Joppa, and call for one Simon, whose surname is Peter.  
6. He lodgeth with one Simon a tanner, whose house is by the sea side; he shall [tell thee what thou oughtest to do.]  
Paraphrase 6. give thee knowledge of the mercy designed thee, and directions for thy whole future life.  
7. And when the Angel which spoke unto Cornelius was departed, he called two of his houshold-servants, and a [devout soldier of them that waited on him continually.]  
Paraphrase 7. a soldier which was also a Proselyte, and lived continually with him.  
8. And when he had declared all these things unto them, he sent them] to Joppa.  
Paraphrase 8. And telling them the whole matter of the vision, he sent them accordingly.  
9 On the morrow as they went on their journey and drew nigh unto the city, Peter [went note c up upon the 
* house top  house to pray about the sixth hour.]  
Paraphrase 9 went up to the roof of the house, (as a place commodious for devotion) about twelve of the clock, or midday, which was another time of prayer, used by pious men.  
10. And he 
† was fasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  became very hungry, and would have eaten: but while they made ready, [he fell into note d a trance,]  
Paraphrase 10. he fell into a trance, such as in which men are wont to receive visions from heaven.  
11. And saw] heaven opened, and a certain 
* utensil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mar. 11. 16. and note on Mat. 21. b.  vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth,  
Paraphrase 11. And in a vision he seemed to see  
12. Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.]  
Paraphrase 12. In which were all sorts of creatures, clean and unclean, those that by the Jewish law a Jew might touch, and those that he might not, noting the Gentiles and Jews together, (see note on Mat. 23. d.)  
13. And there came a voice to him, Rise, Peter, kill and eat.]  
Paraphrase 13. And the voice bid him eat freely and indifferently of them all, that is, converse and preach freely to the Gentiles, as well as the Jews.  
14. But Peter said, Not so, Lord: for I have never eaten any thing that is 
† polluted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  common or unclean.]  
Paraphrase 14. But Peter refused, as having thought himself bound to eat nothing that was forbidden by the law, concerning clean and unclean.  
15. And the voice spoke unto him again the second time, [What God hath cleansed, that call not thou common.]  
Paraphrase 15. God hath taken away those interdicts concerning some meats, and consequently those differences and separations between Jews and Gentiles signified by them: And therefore where God makes no distinction, do not thou make any.  
16. This was done thrice, and the vessel was received up again into heaven.  
17. Now while Peter doubted in himself, what this vision, which he had seen, should mean, behold the men which were sent from Cornelius had made enquiry for Simons house, [and stood before the gate]  
Paraphrase 17. and were just then come to the gate, or door.  
18. And called and asked, Whether Simon, which was surnamed Peter, were lodged there?  
19 While Peter thought on the vision, [the Spirit said unto him,] Behold three men seek thee.  
Paraphrase 19 It was revealed to him by divine afflation, (see note on ch. 8. e.) saying  
20. Arise therefore, and get thee down, and go with them, [doubting nothing; for I have sent them.]  
Paraphrase 20. making no question upon those Jewish scruples of the unlawfulness of conversing with Gentiles, for it is by my appointment that they are come to thee.  
21. Then Peter went down to the men which were sent unto him from Cornelius, and said, Behold I am he whom ye see: what is the cause wherefore ye are come?  
22. And they said, Cornelius the Centurion, a just man, and [one that feareth God, and of good report among all the nation of the Jews, was warned of God by an holy Angel to send for thee into his house, and to hear words of thee.]  
Paraphrase 22. a Proselyte of the Jews, and generally well esteemed by them, hath seen a vision, and therein was by an Angel of God commanded to send for thee to come to him, and say somewhat of eminent concernment to him.  
23. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.  
24. And the morrow after they entered into Caesarea: and Cornelius waited for them, and had called together his kinsmen and near friends.  
25. And as Peter was coming in, Cornelius met him, and [fell down at his feet and worshipped him.]  
Paraphrase 25. took him for an Angel, or one sent immediately from heaven to him, and accordingly did behave himself toward him in great humility.  
26. But Peter took him up, saying, Stand up, I myself also am a man.]  
Paraphrase 26. And Peter would not receive that expression from him, telling him that he was an ordinary man, though thus employed on God's errand to him.  
27. And as he talked with him, he went in, and found many that were come together:  
28. And he said unto them, [Ye know that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation: but God hath showed me that I should not call any man common or unclean.]  
Paraphrase 28. Ye all know that the laws of the Jewish religion permit not a Jew to converse familiarly with any Gentile: but God hath by vision revealed to me, that I should not make any difference between Jews and Gentiles.  
29. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?  
30. And Cornelius said, Four days ago I was fasting until this hour, and at the ninth hour I prayed in my house, and behold [a man stood before me in bright clothing,]  
Paraphrase 30. an Angel appeared to me in the shape of a man in bright shining apparel.  
31. And said, Cornelius, thy prayer is [herd, and thine alms are had in remembrance in the sight of God.]  
Paraphrase 31. accepted so far as to bring down this mercy of God on thee, and thine acts of mercy are now likely to be rewarded by God abundantly.  
32. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a Tanner, by the sea side, who when he cometh, shall speak unto thee.  
33. Immediately therefore I sent to thee, and [thou hast well done, that thou art come. Now therefore are we all here present before 
* the Syriack and old Latin read, the●  God, to hear all things that are commanded thee of God.]  
Paraphrase 33. I thank thee (Phil. 4. 14.) for coming, And now we all here are ready to receive any message from God, and to undertake any course that God by thee shall appoint us.  
34. Then Peter opened his mouth and said, Of a truth I perceive that God [is no respecter of persons,]  
Paraphrase 34. looks not on any one man with favour above others, merely because he is a Jew, or for any such personal external prerogatives, abstracted from actions and qualifications,  
35. But in every nation he that feareth him, and worketh righteousness, is accepted of him.]  
Paraphrase 35. But of what nation soever a man be, if he undertake the service of the true God, and exercise works of mercy and devotion, v. 2. he shall be sure to be accepted by God, and rewarded with higher revelations and graces from him.  
36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (he is Lord of all)  
37. That word (I say) you know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached,  
38. How God note e anointed Jesus of Nazareth with the holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the devil: for God was with him.]  
Paraphrase 36, 37, 38. The doctrine which hath been preached through all Judaea by God's appointment, to wit, that of salvation by Jesus, appointed by God to be our king, and which was first preached in Galilee presently after John Baptist's preaching and baptising, This doctrine you cannot but have heard of, viz. concerning Jesus of Nazareth, how by the testimony of the holy Ghost descending on him, and by the power of working miracles, God authorised him, and accordingly he hath executed his office, an office of mercy, instructing and calling to repentance, curing diseases, and casting out devils by the power of God, which was present with him.  
39 And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem, whom they [slew, and hanged on a tree.]  
Paraphrase 39 put to death, and crucified.  
40. Him God raised up the third day, 
† and gave him to be made manifest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and [showed him openly,]  
Paraphrase 40. manifested him to be conqueror over death.  
41. Not to all the people, but unto witnesses, 
* ordain●● before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see c. 14. a.  chosen before of God, even to us who did eat and drink with him, after he rose from the dead.]  
Paraphrase 41. But this manifestation was not immediately made to all the multitude of the Jews, but only to his disciples, persons whom God had inclined to leave all, and follow Christ, and to receive the faith which he preached to them, and to repose their whole trust in him: For being crucified by the Jews, and taken from them, and so they left destitute and hopeless for a while, God was pleased to revive him again; and as he had chosen them to be witnesses of all that Christ did when he was alive, so he chose them to be the witnesses most distinctly of his resurrection, giving them the honour to eat and drink with him, and to see him eat and drink, after he rose from the dead.  
42. And he commanded us to preach unto the people, and testify that it is he which was ordained of God to be the judge of quick and dead.]  
Paraphrase 42. Whom therefore he appointed to preach the Gospel of Christ to the world, and to proclaim to all that this crucified Christ is raised to God's right hand, to be judge of all men, that shall die before, and that shall be found alive at the day of doom.  
43. To him give all the Prophet's witness, that through his name whosoever believeth in him shall receive remission of sins.]  
Paraphrase 43. This is he of whom all the Prophets foretell, that in him God would strike a new covenant with mankind, of which this is the sum, that although men were sinners, yet upon receiving of him, embracing his doctrine, they should by their prayers, offered to God in his name, obtain pardon and remission.  
44. While Peter yet spoke these words, the holy Ghost fell on all them which heard the word.]  
Paraphrase 44. Whilst Peter was thus speaking, the holy Spirit (either by some way of visible appearance, such as that was on the Apostles, Act. 15. 8. or else manifesting himself in them by the effects, the same that had attended the visible descent, Act. 2. the gift of tongues, etc. v. 46.) came down upon them, see v. 47. and c. 11. 15. and gave unto those that heard him (power of doing miracles, of speaking strange languages v. 46. to some, to others) other gifts and graces, fitting them for several conditions in the Church, see ch. 19 6.  
45. And they of the circumcision which believed were astonished, as many as came with Peter, because] that on the Gentiles also was poured out the gift of the holy Ghost.  
Paraphrase 45. And the Jews which had received the Gospel, and came with Peter, wondered extremely,  
46. For they heard them speak with tongues, and [magnify God.] Then answered Peter,  
Paraphrase 46. bless God for his great mercies to them.  
47. Can any man forbid water, that these should not be baptised, which have received the holy Ghost 
† in like manner even as we? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as well as we?]  
Paraphrase 47. Is there any doubt or question to be made of the baptising of these, and receiving them into freedom of the congregation, to whom, although they be Gentiles, God hath himself allowed that which is more than baptism, viz. the descent of the holy Ghost upon them, thereby fitting them for offices in his Church, in the same manner as by descent of the holy Ghost we received our commission? Act. 2.  
48. And he commanded them to be baptised in the name of the Lord. Then prayed they him to tarry certain days.  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. A devout man] What is meant by Proselytes and the two sorts of them, hath been set down Note on Mat. 23. d. and the manner of initiating them by washing, Note on Mat. 3. a. and their putting off their old relations, Mat. 19 28. d. and their new birth, Note on Joh. 3. a. Now it will be worth observing what titles the New Testament hath made use of to express the second sort of Proselytes, those, not of Justice, but of the gates, or the uncircumcised Proselytes (for such was Cornelius in this place, and such the Eunuch) and these are their titles: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 8. 2. pious men, sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of every nation under heaven, c. 2. 8. which is the very title the Rabbins give them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the good men of the nations of the world. 2ly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they that dwell as strangers at Jerusalem, Act. 2. 14. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes, v. 16. Then 3dly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pious men here of Cornelius, and v. 7. of some of his soldiers. And 4thly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that fear God, here, of Cornelius again, and so Act. 13. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of Israel, and ye that fear God, and again v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they among you that fear God, Proselytes of your gates: so saith Oecumenius expressly, 
c. i p. 116.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by those that fear God he means the Proselytes. And 5thly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and above all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 43. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 17. 4. the worshippers, and the Grecian worshippers (and so the Eunuch went to Jerusalem to worship, c. 8. 27.) of which Oecumenius again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by worshippers he means peculiarly proselytes: and agreeably to many of these was the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Timotheus, which signifies in the Greek a worshipper of God, the name of one whose father was a Greek, though his mother were a Jew, and being himself a proselyte as his father was, yet not circumcised, till Paul caused him to be so afterward. Sixthly and lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that come to God, Heb. 10. 6. which is the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly changed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. Memorial] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial in this and some other places, is here fit to be observed: it is a form of speech signifying an oblation or sacrifice. So Leu. 2. 9 The priest shall take from the meat offering a memorial thereof, and burn it upon the altar, it is an offering made by fire of a sweet savour unto the Lord: where it is clearly affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memorial, that it is an offering, etc. So v. 9 16. and c. 5. 12. c. 6. 15. and oft elsewhere. And so the ascending, or coming up, before God inclines it here; for that is proper to sacrifices and oblations, to go up and render a sweet savour to God; and this is here fitly attributed to his prayers and alms, which are the Christians sacrifice, an odor of sweet smell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a welcome sacrifice to God, Phil. 4. 18. and Heb. 13. 6.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  9 Up on the house to pray] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculiarly not a house but the roof, or top, of the house, which being plain was fit for use, hath been said, Mat. 24. Note h. Of this the Jews had a special use, in places out of Judea or Jerusalem, that they might more freely look that way in performing their devotions. For the Temple of Jerusalem being the solemn place of worship, they that were at distance from that place were to pray toward it. So 1 King. 8. 48. in the first institution, they that were carried captive out of the land were to pray toward their land, and accordingly Dan. 6. 10. Daniel went into his house, and his windows being open in his chamber toward Jerusalem he kneeled on his knees three times a day, and prayed. So when it is said of Hezekiah, 2 King. 20. 2. that he turned his face to the wall, and prayed, Jonathans' Targum reads towards the wall of the Sanctuary, that is, toward that wall of the room which pointed toward the Sanctuary, as now adays the Jews in the West, in Italy, Germany, etc. are said to have their walls inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East, because Jerusalem lies East from them. That S. Peter at this time observed this custom, there is little doubt, when we remember, that as Daniel observed those two circumstances, of time and of posture, so Peter retaining the one, (as appears here by the sixth hour) may as reasonably be deemed to have retained the other, that of the posture toward Jerusalem in offering up his devotions, and to that end to have gone up to the house top to pray, where he might most freely look that way. When he was at Jerusalem he went up solemnly to the Temple to pray at the hours of prayer, Peter and John at the ninth hour of prayer, Act. 3. 1, etc. and so all the Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continually (at the constant hours) in the Temple, Luk. 24. 53. (see Note on Act. 1. c.) and then there will be little doubt, but they retained that other part of observance to that place, of praying toward the Temple, when they were farther from it; it being no part of Christ's reformation to forbid all the religious ceremonies which had been of use among the Jews, but rather to adapt and accommodate many of them to the Christians use.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. A trance] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies either 1. deep sleep (and a trance of the nature of that) or 2dly, amazement, astonishment, and accordingly is by the Septuagint rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Psal. 68 29. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 26. 12. (see Note on Rom. 11. b.) and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Gen. 2. 21. where it is (though we render it a deep sleep) of the same kind with that here, a trance or ecstasy, and therefore is rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong sleep, signifying or intimating it to be something more than that sleep which is ordinary among men. Proportionably to these acceptions of the Hebrew, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament signifies sometimes amazement and astonishment, from fear or wonder, Mar. 5. 42. and 16. 8. Luk. 5. 26. Act. 3. 10. and sometimes a trance or ecstasy, when the outward senses being bound up as 'twere with sleep, Gods will is inwardly revealed to the understanding, by way of intellectual vision. Thus is it in all the other places of the New Testament: c. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an ecstasy, or trance, I saw a vision, and c. 22. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was in a trance, and so here speaking of the same matter. Where therefore it sufficiently appears to denote not a natural sleep, such as men dis-spirited with fasting may be thought apt to fall into (which the mention of Peter's fasting in the beginning of the verse hath made some men apprehend of it) but a transportation or trance into which he was cast by God, (or a binding up his outward senses, which is answerable to a deep sleep, such as adam's was, Gen. 2. when the rib was taken out of him) to make him capable of the vision, or revelations of Gods will, which here he was to receive. To which purpose 'twill be observable, that Gen. 17. 3. when the Hebrew text saith, Abraham fell on his face, and God talked with him, the Jerusalem Talmud reads, Inclinavit se Abram super faciem ejus, & obstupuit, Abraham bowed himself upon his face, and was astonished; where the & obstupuit and was astonished is clearly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (the Hebrew word signifying, as was said, both astonishment and trance) wherein God talked with him, by way of vision to his understanding, not to his senses.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38● Anointed] That the use of oil among the Jews was for festivals, hath been said, Note on Mat. 26. c. and consequently the custom of anointing notes a solemn entertainment of any one: water to wash the feet, and bread to eat, was allowed to every of the guests; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but not so the fatted calf, but when they would express a great joy, and welcome, and making merry, as in the return of the prodigal. And so in like manner, the anointing, or pouring oil on the heads of the guests, is the highest expression of acknowledging and testifying the greatest joy (and so called the oil of gladness, Psal 45. 8.) that is to be found among them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This anointing therefore from hence came to denote the preferring one before another (and the Targum generally renders it by a word which signifies preferring or advancing) and so became the ceremony of consecrating to any special office, and so was ordinarily used in the installing men to offices of any eminence. From hence (as in many other things) doth the word come to be used Metaphorically, for any that is preferred before, or set over others. Abraham and the Patriarches, that must not be touched in the Psalmist, are called Gods anointed, that is, persons by God preferred and advanced before others, taken into his special care, and so signally testified to be by God's dealings towards them. And so the anointed of the Lord are those whom God hath set over other men. Agreeable to this is it that that eminent person prophesied of by Moses, whom God should send, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and whom they were to hear, is generally known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed, the Messias or Christ, because he was thus preferred by God (Psal. 45. and Heb. 1. 9) above his fellows, men and Angels themselves. According to this notion it is, that when the Holy Ghost came down on Christ, and thereby (by a voice from heaven, Thou art my beloved Son in whom I am well pleased) marked him out as the person whom God had sent, (of whom John therefore said, that he was greater than he, and preferred before him) it is expressed by the Prophet in these words, The spirit of the Lord is upon me, because the Lord hath anointed me to preach, etc. Isa. 61. 1. and Lu. 4. 18. that is, the Lord hath preferred me before others, and set me apart to this office, as he hath no other man: So again Act. 4. 27. Thy son Jesus whom thou hast anointed, that is, marked out to be that beloved son of thine, which was done at the Spirits coming down upon him, which therefore must be resolved to be the meaning of anointing him in that place. And so 'tis evidently in this place, How God hath anointed him with the holy Spirit, and with power, that is, whom God by those two means (the descent of the Spirit upon him, and the power of miracles, as by privileges and marks of prelation) preferred, and dignified beyond all others that ever were in the world, and demonstrated him to be that promised Messias. This use of the phrase being so remarkable of Christ, and so particularly applied to this respect of the Holy Ghosts testifying of him and setting him apart for his office (for the very testifying that he was Gods beloved son, who was to be heard before all others, is the installing or consecrating him to his prophetic office, to teach the world) is farther enlarged to the Apostles of Christ (on whom the Holy Ghost afterward descended in like manner) and even to all other faithful Christians also, 2 Cor. 1. 21. where, with the phrase of confirming them into Christ, that is, giving them assurance of the truth of Christ's being the Messias, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as an oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation) is joined also Gods having anointed them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies Gods having afforded them such special favour, and giving them such evidences and testimonies of the truth of that they were to believe, viz. the Holy Ghosts descending upon the Apostles (which was one assurance of Christ's being the true Messias, and the Miracles which they wrought was another) which being not so peculiar to the twelve Apostles, but that, like the oil on Aaron's head, it descended to the beard, and to the skirts of his clothing, it is communicated by S Paul to himself, and the believing Corinthians also, (see Note on c. 2. d.) From this last place thus understood will appear also what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Holy, that is, I conceive, from the holy Ghost. The Holy Ghost by descending on the Apostles had taught them all things, that is, given them assurance that what Christ had preached was true, and consequently that he being the true Messias, all other contrary teachers were false-teachers, and to be avoided. This testimony from heaven afforded the Apostles, (and attendant on that, the power also of, doing Miracles in Christ's name allowed to many others in the Church of the first times,) was the foundation of belief to that and the whole succeeding Church, and therefore that privilege (as it was allowed them) being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unction, is said there to belong to these believers: They have it, that is, either the extraordinary gifts of the Spirit in the Church, or else the benefit of it, the evidence of those truths (which the coming of the Holy Ghost confirmed) belongs unto them; and therefore as that▪ descent of the Holy Ghost was said to teach them all things, so here they which have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know all things, that is, have sufficient evidence thereby of the truth v. 21. that is, of the Gospel, or that Jesus is the Messias, v. 22. and that what they had received from the beginning, v. 24. that is, from the beginning of Christ's appearing among them (at his Baptism, when the Holy Ghost thus descended) was such a truth, as they were never to part with. And so v. 27. the unction again (that is, that which God had afforded them, to demonstrate that Jesus was the Messias) teacheth you of all things, that is, gives you assurance of the truth of the Gospel of Christ, and is truth, and not a lie, that is, infallibly true, and fit to be confronted unto, and to fortify you against all those that come to deceive you, v. 26.    

CHAP. XI.  
1. AND the Apostles and [brethren that were in Judaea heard that the Gentiles had also received the word of God.]  
Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews, had embraced the doctrine of Christ.  
2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,  
3. Saying, Thou goest in unto men uncircumcised, and didst eat with them.]  
Paraphrase 2, 3. And, at Peter's coming to Jerusalem, the Jewish Christians (who though they were converted to Christianity, yet still continued constant to the observation of the Mosaical law of circumcision, of abstaining from unclean things, and the conversation with men of any other nation, etc.) accused him, that he conversed freely with those that were not circumcised, Cornelius etc. and eat with them, which the Jews count absolutely unlawful.  
4. But Peter 
* began and expounded to them orderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rehearsed the matter from the beginning, and expounded it by order unto them, saying,]  
Paraphrase 4. And Peter thus made his Apology, giving an exact account of all that had befallen in this matter.  
5. I was in the city of Joppa praying, and in a [trance] I saw a vision, a certain vessel descend, as it had been a great sheet, let down from the heaven by four corners, and it came even to me.  
Paraphrase 5. See note on c. 10. d.  
6. Upon the which when I had fastened mine eyes, I considered, and saw [fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.]  
Paraphrase 6. beasts and fowls and creepers of all sorts, clean and unclean.  
7. And I heard a voice, saying unto me, Arise, Peter, [slay and eat.]  
Paraphrase 7. make no distinction of clean and unclean, but eat freely of any which thou seest.  
8. But I said, Not so, Lord: for [nothing common or unclean hath at any time entered into my mouth.]  
Paraphrase 8. I have always observed this distinction, commanded by the law of Moses, and must not now break that law, whatsoever thou seemest to command me.  
9 But the voice answered me 
† the second time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  again from heaven, [What God hath cleansed, that call not thou common.]  
Paraphrase 9 'Twas God that made that distinction by his law to the Jews, and there is no natural turpitude in eating any kind of meat, save only as it is prohibited by God; and therefore God that made that law, abrogating it again, and making all meats clean, or free to be eaten, thou art not to think any interdict lies on any, but freely to eat of all.  
10. And this was done three times: and all were drawn up again into heaven.  
11. And behold] immediately there were three men already come unto the house where I was, sent from Caesarea unto me.  
Paraphrase 11. And as soon as I had seen this vision, there was a thing fell out, which made me discern to what end this vision was designed, not only to reveal to me the lawfulness of eating all sorts of meats, but more principally of conversing with, and preaching the Gospel to the Gentiles; for  
12. And the Spirit bade me go with them nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house.]  
Paraphrase 12. And the Spirit of God by a secret, afflation, or incitation, (See note on c. 8. f.) commanded me to make no scruple (this was the interpreting of my vision to me) but freely to go along with them, though they were not Jews, or circumcised Proselytes. And these six men, converted or Christian Jews, went along with me: and we all went into the house of Cornelius, a Gentile, but Proselyte of the Jews, though uncircumcised.  
13. And he showed us, how he had seen an Angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon whose surname is Peter,]  
Paraphrase 13. And he told how in a vision received from an Angel in this house of his (and might not we enter, where an Angel had been before us, sent by God immediately, as we also were?) he was commanded to send to Joppa for Simon Peter to come to him.  
14. Who shall 
* speak words to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tell thee words, whereby thou and all thy house shall be saved.]  
Paraphrase 14. Who, said the Angel, shall teach thee that doctrine, by believing and embracing of which thou and all thy family, if they believe also, shall be made heirs of everlasting salvation.  
15. And as I began to speak, the holy Ghost fell on them, as on us at the beginning.]  
Paraphrase 15. And I had not long discoursed with them, and preached the Gospel of Christ, but the holy Ghost came down (see c. 10. 44.) upon Cornelius and his company either in the same manner, or with the same effects as he did upon us Apostles, Act. 2. presently after the ascension of Christ, before we entered upon our office.  
16. Then remembered I the word of the Lord, how that he said, John indeed baptised with water, but ye shall be baptised with the holy Ghost.]  
Paraphrase 16. And I could not but apply to these also what Christ said to us, viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another, which should befall us and some others, (see note on c. 1. a.) the descent of the Holy Ghost upon us.  
17. Forasmuch then as God gave them the like gift as he did unto us 
* when we had believed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who believed on the Lord Jesus Christ, 
† Who was I, able to withstand or hinder God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  what was I that I could withstand God?]  
Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing steadfast to the faith of Christ so long, attending him as his constant disciples, when that which we look on as the solemnity of our mission or Apostleship, the descent of the Holy Ghost, hath been also allowed to them, it must have been a downright disobedience to God, if I had made a scruple to receive them into the Church, or indifferently to preach unto, or converse with them.  
18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.]  
Paraphrase 18. With this account of Peter's they were satisfied, and blessed God, for that communicativeness of his goodness, that he had afforded the same mercy to the Gentiles, as to the Jews, that if they will return, and amend, and receive Christ, they shall be saved, and that he had given them the grace to do so.  
19 Now they which were scattered abroad upon the persecution that arose about Stephen, traveled as far as Phoenicia, and Cyprus, and Antioch, 
* speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preaching the word unto none but unto the Jews only.]  
Paraphrase 19 Then the disciples that were driven from Jerusalem ch. 8. 1. went about, publishing the Gospel (see note on ch. 8. b.) to the Jews, but to none else.  
20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spoke unto the 
† many copies printed and MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists  Grecians, preaching the Lord Jesus.]  
Paraphrase 20. And some of these disciples were men that had been born in Cyprus and Cyrene, and they, when they came to Antioch, preached the faith of Christ to those Jews which spoke and used the Greek language and Bibles.  
21. And the hand of the Lord was with them: and a great number believed, and turned unto the lord]  
Paraphrase 21. And God prospered their preaching of Christ, and brought in many converts to them daily.  
22. Then tidings of these things came unto the ears of the Church which was at Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.]  
Paraphrase 22. And the Apostles that remained at Jerusalem hearing of it, sent Barnabas to confirm them from city to city as far as Antioch.  
23. Who when he came, and had seen the grace of God, was glad: and exhorted them all, that with purpose of heart they would cleave unto the lord]  
Paraphrase 23. Who coming and seeing with what good success the Gospel had been preached among them, (see note on Heb. 13. d. and Act. 18. e.) was glad, and advised them cordially and steadfastly to hold fast to Christ.  
24. For he was a good man, and full of the holy Ghost, and of faith: and much people was added unto the lord]  
Paraphrase 24. For Barnabas was a very pious person, a believer that had many excellent gifts and graces, and by his means also the Gospel was received by very many.  
25. Then departed Barnabas to Tarsus for to seek Saul.  
26. And when he had found him, he brought him unto Antioch. And it came to pass that [a whole year they 
* assembled in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  assembled themselves with the Church, and taught much people: and the disciples were note a called Christians first in Antioch.]  
Paraphrase 26. Paul and Barnabas, for the space of a year, resorted to the place of public assemblies, and instructed and confirmed all that came. And the disciples, or those that received the faith of Christ, being formerly called Nazarites or Galilaeans, in stead of those names, were styled Christians, and that first in Antioch of any place.  
27. And in these days came prophets from Jerusalem unto Antioch.]  
Paraphrase 27. And some of the chief men, possibly bishops of Judaea, that had also the gift of prophecy, came by appointment of the Church of Jerusalem to Antioch.  
21. And there stood up one of them, named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.]  
Paraphrase 28. And one of them, named Agabus, by revelation from the Spirit of God, foretold that there should shortly be a great famine over all Judaea, (see note on Mat. 24. e. and Luk. 2. a.) which accordingly came to pass in the reign of the Emperor Claudius, see 1 Cor. 16. 1.  
29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelled in Judaea.]  
Paraphrase 29. And all the Christians in all places according to their abilities resolved to send relief to the Christians in Judaea in this time of dearth, (and among them Helen Queen of the Adiabeni, saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) bought a great deal of corn out of Egypt, and sent it to be distributed to them that were in want, see Jos. Ant. l. 20. c. 2.  
30. Which also they did, and sent it to note b the Elders, by the hands of Barnabas and Saul.]  
Paraphrase 30. And this liberality from other parts of the Church, was by Paul and Barnabas brought, and put into the hands of the Bishops of Judaea.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Called Christians] The use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Active for to be called in a passive sense, is to be seen Rom. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be called an adulteress. So in 
* On Judas.  Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they also are called wand'ring stars: but that in an eminent manner, as may be discerned by that acception of it in Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Astronomy was much cried up, was in great reputation among the Pharisees. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be famously known under that name of Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. The Elders] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is here first met with in the Christian Church, and therefore will deserve to be explained. And first it will not be amiss to see the use of it among the Greeks and Hebrews. Among the Greeks, it is the saying of a learned Grammarian, Dionysius Halicarnasseus l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The ancients used the word Elders both for Rulers and old men, and accordingly it is now in use among all nations, Italians, French, Spaniards, English, to call their Rulers, Seniors, Majors, Aldermen, etc. which are literally the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among the Hebrews the same is acknowledged, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men (which with them that want degrees of comparison is all one with Elders, and generally rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) denoteth dignity and Praefecture in the Old Testament. So the steward of Abraham's house, Eliezer, who was placed over all his servants and goods, Gen. 24. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elder of his house, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ruler of all he had; not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered his Elder servant, but with a comma, that servant, which was Elder of his house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Targum of Jerusalem, ruler, administrator, steward, and so he is called Gen. 15. 2. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Elders of Pharaohs house, and of all Egypt, Gen. 50. 7. are the Praefects and administrators of the King's house, and of all Egypt. So the Elders of the Moabites, Num. 22. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of Moab, v. 8. So when all Dominion was founded in the privileges that belonged to the firstborn, Gen. 4. 7. (and therefore is Reuben, as firstborn, Gen. 49. 3. called the excellency of principality, and the excellency of power, that is the excellent Principality, or Supreme power, the Magistrate, so called Rom. 13. 1.) the Princes of the families, or kindreds, are called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patriarches, and Elders. Such were the Elders of Israel, Exod. 3. 16, 18. and 4. 29. the heads, or rulers of the families, or kindreds, ch. 6. 14. Rulers of the Congregation, ch. 16. 22. who are again called the Elders of Israel, ch. 17. 5, 6. and 18. 12. and Elders of the Tribes, Deut. 31. 28. And when Moses appointed Judges for lighter causes, Exod. 18. 22. who should have power over thousands, and hundreds, and fifties, and ten, that is, first, over so many families, after, over greater or lesser cities, (for so the thousand signifies a city, Judg. 6. 15. Mic. 5. 2. and the Ruler thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 6.) these were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers of the synagogues and the like. And thereupon in the Theodosian Codex, where the second law de Judaeis uses the word Presbyteros, Elders, another Law hath Synagogarum patres, fathers, or Rulers, of the Consistories. And so when the seventy Elders were taken in to assist Moses Num. 11. 16. (to whom the Great Sanhedrim at Jerusalem succeeded) it is evident, that these were so called, because they were Princes or Praefects, or Rulers of the people, before they were thus chosen by Moses. (Gather unto me, saith God, seventy men of the Elders of Israel, whom thou knowest to be the Elders of the people, and officers over them, and bring them to the tabernacle of the Congregation, that they may stand there with thee.) And so the word Elder was not a denotation of one of the Sanhedrim, any otherwise, then as some of those that were in the Sanhedrim had formerly been Elders, or Rulers, of the people; and accordingly of three sorts of men, of which the Sanhedrim consisted, but one is called Elders, the other Scribes, and chief Priests, (see Mat. 16. 20. and Note on Mar. 5. c.) By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders, being made use of by the Apostles, and writers of the New Testament, is affixed to the Governors of the Christian Church, the several Bishops of several cities, answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands, or Patriarches, which being first used among the Jews, are in the Christian Church the ordinary title of Bishops. And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church, and is now only in use for them, under the name of Presbyters, yet in the Scripture-times it belonged principally, if not alone, to Bishops, there being no evidence that any of that second order were then instituted, though soon after, before the writing of Ignatius Epistles, there were such instituted in all Churches. Of those first Apostolical times the testimony of Clemens Romanus in Epist. 
p. 3.  1. ad Cor. is observable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ was sent from God, and the Apostles from Christ, and they went out preaching the Gospel— And then, They therefore preaching through Regions and Cities Constituted (or Ordained) their first-fruits, (first-converts) into Bishops and Deacons of those that should afterward believe. Where it appears that when the Gospel was first preached by the Apostles and but few converted, they ordained in every City and Region no more but a Bishop, and one or more Deacons to attend him, there being at the present so small store out of which to take more, and so small need of ordaining more, that this Bishop is constituted more for the sake of those which should after believe, then of those which did already. Agreeable is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, fetched out of the profoundest or ancientest histories, l. 3. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. At the beginning of the Apostles preaching, when there was none fit or worthy to be Bishop, the place remained void without any, but where need required, and there were those that were fit for it, Bishops were constituted; but while there was no multitude of Christians, there were found none among them to be constituted Presbyters (in our modern use of that word) and they contented themselves with a Bishop alone in every place: But without a Deacon 'twas impossible for a Bishop to be, and therefore the Apostle took care that the Bishop should have his Deacons to minister to him. And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church, he names Bishops and Deacons, but no second order between them, 1 Tim. 3. 2, 8. and so to Titus, Tit. 1. 7. etc. 2. 1. (see Note on Phil. 1. c.) And so in the Church of Jerusalem it is clear by story, that James the brother of the Lord, being soon after Christ's Ascension constituted their Bishop (see Note on Gal. 2. d.) the Deacons are the first that are added to him, Act. 6. and no mention as yet of any middle order. From whence it will be sufficiently cleared, who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders here, viz. the Bishops of the several cities or of the brethren that dwelled in Judaea, v. 29. to whom this alms was designed; for the famine being in all Judaea, and not only at Jerusalem, and there being brethren, that is, Christians, in habiting through several parts of Judaea, there can be no reason to imagine that Jerusalem only should have the benefit of this collection, or consequently that the Elders, to whom it was delivered, should belong only to that city. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thus it is known in the Primitive Church that alms and collections (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whether in the same Church brought by the communicants in the offertory, or by officers sent from one Church to another, were solemnly entrusted to the Bishop, as the steward of the house of God, as the oblations were brought to the high Priest under the Law, and the liberality of the faithful to the Apostles feet, Act. 4. 34. So in the 41th Canon Apostolical it is appointed, Praecipimus ut in potestate sua Episcopus Ecclesiae res habeat: Si enim animae hominum pretiosae illi sunt concreditae, multò magìs oportet cum curam pecuniarum gerere, ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros & Diaconos, We command that the Bishop shall have the goods of the Church in his own power: For if the souls of men so much more precious are entrusted to him, he ought much more to have the care of the moneys, so as by his power all be dispensed to them that want, by the Presbyters and Deacons. And so saith 
* Apol. 2.  Justin Martyr of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precedent, or Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is the Guardian of all that are in want. From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, must be taken the notion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles, are not the Elders of Jerusalem, that one city, but the Bishops of all Judaea, now met in Council at Jerusalem, v. 4, 6, 22, 23. which joined in making that de●ree ch. 16. 4. and so ch. 21. 18. when Paul again went up to Jerusalem, and addressed himself to James the Bishop there, it is added, as in Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all the Elders were there. An image or representation of which Council we have Rev. 4. 4. & 11. 16. One sitting upon the throne: The Bishop of Jerusalem, as Metropolitan, sitting in the midst, and four and twenty Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about, in fashion of a crown or semicircle, sitting on thrones on each side of him, in white garments, and golden crowns or mitres, the characters of Episcopal Dignity, and seven lamps of fire, the Emblems of seven Deacons ver. 5. waiting on them. And as the Bishops of Judaea, being at Jerusalem, are thus fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, (not of the Church of Jerusalem, but) either simply Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at, or in Jerusalem, noting only the place where they met in Council, not of which they were Elders, or Governors: So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra, Iconium, and Antioch, that having confirmed the Churches, they ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Church by Church, that is, a Bishop in every Church, one Governor in Lystra, another in Iconium, another in Antioch. And so c. 20. 17. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church of Asia, are the same that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock, v. 28. set over them by the holy Ghost, to wit, the Bishops of all Asia, who, saith Irenaeus, were called together ab Epheso & reliquis proximis civitatibus, from Ephesus and the rest of the cities near, l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the book of the Acts uses to call Bishop's Elders. So Tit. 1. 5. when Titus is said to be left in Crete, to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders city by city, there is little doubt, but as Titus was Metropolitan of that Island, (in which there were said to be an hundred cities, and Gortyna the Metropolis) so the Elders in those several cities were a Bishop in each, and so they are distinctly called ver. 7. and the same directions given for the ordaining of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that to Timothy are given for the Bishops and Deacons, 1 Tim. 3. And the Greek Scholiasts say distinctly on that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he calls the Bishop's Elders, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle left Titus to constitute Bishops, having first made him Bishop: and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad. Tit.  Theodoret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He had Commission to ordain Bishops under him: and Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was entrusted with the judging and ordaining of so many (that is, an hundred) Bishops. So 1 Tim. 4. 14. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and made him Bishop, may well be resolved to be the Bishops or Apostolical men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that were vouchsafed the favour to be Apostles, saith Theodoret, who with S. Paul (2 Tim. 1. 6.) consecrated him. Thus St Peter calls himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peter the Elder, 1 Pet. 5. 1. and St John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elder John, 2 Joh. 1. and 3 Joh. 1. And accordingly saith 
* in 1 Tim. 4. Hom 13.  St chrysostom on that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By Eldership he means not (those that were in his days called) Presbyters, but Bishops, for Presbyters did not ordain Bishops: and so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbytery, that is, Bishops: and so 
* Ep. ad Philad.  Ignatius calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the Church. And Theodoret renders the reason of the appellation, for so, saith he, the holy scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called the chief men of Israel, the Senate or Eldership. So 1 Pet. 5. 1. and 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elders among you, are no doubt the Bishops in all the dispersions of the Converted Jew's; of whom it is there said that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v, 2. do the part of the Pastor and Bishop. Some other places there are, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signify a lower order, if any such there were in those times, but yet it is not certain that they do so. Such is that 1 Tim. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rebuke not an Elder, and ver. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Receive not an accusation against an Elder; where 'tis the opinion of Epiphanius, that Bishop Timothy's power over the Presbyters is spoken of. But when it is remembered that Timothy was not only a Bishop, but of a Metropolitical See, the chief of all Asia, and so a Metropolitan, and he appointed by Paul to ordain Bishops there (whose qualifications are therefore set down, and those of Deacons, but no mention of a middle order) there is no doubt but those Bishops of inferior Sees ordained by him, were also accusable and rebukable before him, in the same manner as Theophylact said of Titus, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him. And therefore though St chrysostom explaining those places interpret them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all old men, (and some circumstances in the Context incline to that sense) yet having made this question, what should be done in case the faults were confessed but had no witnesses, but only an evil suspicion? he answers, and so also Theophylact, and Oecumenius in the same words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle had answered above, He ought to have a good testimony from them that are without; which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also: and so again saith 
* Hom. 15. in 1 Tim 5. 19  chrysostom on that other place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is manifest that he was entrusted with Churches, or indeed with a whole nation, that of Asia, wherefore S. Paul discourses to him of Elders. Where the mention of Churches in the plural, and of all Asia, over which Timothy was placed, must interpret Elders of Bishops there. A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honour; which may also very commodiously be interpreted of the Bishops, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prefects of Churches (so styled by Justin Martyr and others,) and those discharging their office duly, and (besides the farther instructing, or teaching their Churches already constituted) labouring and travailing in the preaching the Gospel to them that have not before heard it, to whom therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the double portion of alimony, the labourer's reward v. 18. is assigned by the Apostle. A fourth place is that of S. James, Jam. 5. 14. Is any man sick? let him call for the Elders of the Church, etc. Where, as the office of visiting the sick, of praying, anointing, absolving, and restoring health to the sick, may well agree to the Bishop, so the setting it in the plural number is nothing to the contrary for that only signifies the Elders, or Bishops of the Christian Church to be the men, whom all are to send in to this case: not that there are more Elders than one in one particular Church or city, any more than that more than one are to be sent for by the same sick person. To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna, and Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the Elders be merciful to all,— visiting all that are weak, or sick; where many other particulars are mentioned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severity, or excision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believing hastily against any, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reducing heretics, which belong properly to the office of the Bishop, and not to any second order in the Church; and accordingly in all that Epistle there is no mention of any but of Elders and Deacons. As in Papias also his contemporary, and after him in Irenaeus, and Justin Martyr, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signify that second order, yet 'tis also used to signify the Bishop, and Polycarp himself styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Apostolic Elder, or Bishop, Iren. in Ep. ad Plotinum, and so Seniores in Tertullian.    

CHAP. XII.  
1. NOw about that time Herod the King 
* put forth his hands to mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note a stretched forth his hands to vex certain of the Church.]  
Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great, having obtained a great part of his grandfathers dominions, and so calling himself by his name Herod, went about, that is, resolved to persecute the Christians, especially the Apostles at Jerusalem, thereby to gratify the Jews.  
2. And he killed James the brother of John with the sword.]  
Paraphrase 2. And in that persecution he put James the Apostle, the son of Zebedee, to the sword, beheaded him.  
3. And because he saw it pleased the Jews, he proceeded farther to 
† apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  take Peter also. (Than were the days of unleavened bread.)]  
Paraphrase 3. And perceiving that the Jews gave their voys and consent to his death, and expressed their good liking of it (see note on Joh. 8. c.) he proceeded and apprehended Peter also. And it was about the time of the Passeover of the Jews, when he apprehended him.  
4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, intending after Easter to bring him forth to the people.]  
Paraphrase 4. And having imprisoned him, he set sixteen soldiers to guard him, four at a time, two to be always by him, and chained to him, (see note on ch. 28. e.) and two to guard the door, ver 6. meaning after the feast of the Passeover, to bring him forth to the Jews, and, if they thought fit, to put him to death also.  
5. Peter therefore was kept in prison, but 
* earnest ●t continual prayer was  prayer was made note b without ceasing of the Church unto God for him.  
6. And when Herod 
† was about to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would have brought him forth, the same night] Peter was sleeping between two soldiers, bound with two chains; and the 
* watchmen at the door, for the K● MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  keepers without the door kept 
† watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the prison.  
Paraphrase 6. And the night before Herod intended to bring him into the assembly, before the people, to have their suffrage to put him to death, (see ver. 3. and v. 11.)  
7. And behold, 
* an Angel of the Lord came upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Angel of the Lord came unto him, and a light shined in the prison, and he] smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.  
Paraphrase 7. And an Angel came to him, and the light with which he appeared, shone in the prison, and the Angel  
8. And the Angel said unto him, [Gird thyself, and bind on thy sandals. And so he did.] And he saith unto him, Cast thy garment about thee, and follow me.  
Paraphrase 8. Make thyself ready to go out immediately, put on thy outer garment (see note on Mat, 5. 1.) and thy sandals, and follow me. And Peter did as he was bid.  
9 And he went out, and followed him, and wist not that it was true which was done by the Angel, but thought he saw a vision.]  
Paraphrase 9 And he followed him out, but as yet knew not that this was really done, but thought he had been in a dream or trance.  
10. When they were past the first and the second wards, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord: and they went out and passed on through one street, and forthwith the Angel departed from him.]  
Paraphrase 10. And the prison being in the suburbs, after they were out of the prison, they passed through two watches or wards which stood every night without the gates, and at last came to the gate which enters into the city, a iron gate, which opening to them of its own accord, they passed through it: and when they had passed together through one street, the Angel left Peter by himself.  
11. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.]  
Paraphrase 11. And Peter being perfectly awake out of the trance, and knowing that he was so, (as he did not ver. 9) he said to himself, that now 'twas clear that God had sent his Angel to deliver him from the hands of Herod, and from the malice of the Jews, who verily expected to have had him brought out to them that day, ver. 6.  
12. And when he had note c considered the thing, he came to the house of Mary, the mother of John whose surname was Mark, [where many were gathered together 
* and were praying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praying.]  
Paraphrase 12. a place where many Christians at this time of night met together to pray, and were now performing that office.  
13. And as Peter knocked at the door of the 
† portal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gate, a damosel came to note d 
* to answer  hearken, named Rhoda.  
14. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.  
15. And they said unto her, Thou art mad. But she 
† with asseverations affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  constantly affirmed that it was even so. [Then said they, It is 
* a messenger of his  note e his Angel.]  
Paraphrase 15. And they being moved with her earnest affirming of it, and yet being confident that Peter was in prison, thought she had affirmed it not from knowing Peter's voice, but from hearing mention of Peter's name, and thereupon concluded that though Peter himself could not be there, yet there was some messenger sent from him, which mentioned his name.  
16. But Peter] continued knocking: and when they had opened the door, and saw him, they were astonished.  
Paraphrase 16. But whilst they thus debated, Peter  
17. But he beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, [Go, show these things unto James, and to the brethren. And he departed and went into another place.]  
Paraphrase 17. Let this be known to the Bishop of Jerusalem, and all the Christians there, (see note on 1 Cor. 15. a. and Gal. 2. e.) And immediately he departed from them to a place of more safety.  
18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.  
19 And when Herod sought for him, and found him not, he 
† questioned the watch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  examined the kepeers, and commanded 
* them to be carried away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they should be [put to death. And he] went down from judaea to Caesarea, and there abode.  
Paraphrase 19 carried away as malefactors to punishment. But Peter  
20. And Herod 
† had an intention to make war, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was highly displeased with them of Tyre and Sidon: but they came with one accord to him, [and having made Blastus the King's Chamberlain their friend, desired peace, because their country was nourished by the King's country.]  
Paraphrase 20. and having gratified Blastus the King's Chamberlain, and got him to be their friend, they requested Herod that he would be friends with them, as with persons whose whole subsistence was from his favours.  
21. And upon a set day, Herod] arrayed in royal apparel, sat upon his throne, and made an oration 
* to the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto them.  
Paraphrase 21. And upon this occasion, Herod, having appointed a day to hear and consider that business, being  
22. And the people 
† shouted, The voice of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  [gave a shout, saying, It is the voice of a God, and not of a man.]  
Paraphrase 22. cried out by way of acclamation, He speaks more like a God than a man.  
23. And immediately the Angel of the Lord smote him, because he gave not God the glory:] and he was eaten of worms and gave up the ghost.  
Paraphrase 23. God sent a disease upon him (see this whole story in Josephus, and out of him in Eusebius Eccl. Hist. l. 2. c. 10.) because he prided himself in this acclamation of the people, and disclaimed not that blasphemous flattery of theirs.  
24. But the word of God grew and multiplied.]  
Paraphrase 24. And the Gospel thrived and had many Proselytes, many were daily converted to it.  
25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled [
* the administration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their ministry,] and took with them John whose surname was Mark.  
Paraphrase 25. their business in carrying provision for the relief of the poor Christians, chap. 11. 19  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Stretched forth his hand] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay hand, taken absolutely, or with an Infinitive mood after it, as here, signifies to attempt or resolve to do any thing; so Gen. 3. 22. lest he put forth his hand to take of the tree, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Without ceasing] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to prayer signifies importunate, enforcing the same request. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, 'tis continually to do the same thing: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies that which is held out or extended to a length. Thus the Litany, or supplications of the Church, frequently, for some space, to several matters applying the same words, We beseech thee to hear us, and the like, is in the ancient Liturgies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vehement, fervent, importunate from of supplication.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Considered] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so near in likeness (though far enough off in the nature and signification of it) to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is very possible one of these may here by the transcriber be put for the other. And indeed the signification of the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making haste seems that which is fitter for the turn in this place, where being left alone in the street by the Angel, he was in reason to make haste to some place of safety and privacy, and such was that which he here chose. If this conjecture (which I mention only as such, having no authority for it,) be not too remote, then may it also probably belong to another place, c. 14. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perhaps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made haste and fled, as out of a great danger.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Harken] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 5. 7. is proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, answering a call. So Isa. 50. 2. and 56. 11. So in Plutarch, he that goes to answer him that knocks at the door, is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hearken, and answer.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. His Angel] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which by way of excellency is set to denote the immortal Spirits attendant on God and ministering to him, doth primarily, and originally, and in vulgar use signify a messenger, and from thence only comes to denote those Spirits, because they are messengers of God, employed by him, there is little doubt or question: And consequently 'tis as certain, that it may signify here no more than a messenger from S. Peter; so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mat. 11. 10. Mar. 1. 2. Lu. 7. 27. my messenger, being spoken of John Baptist; so Lu. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messengers of John, and Lu. 9 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent messengers; and so sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Angels of the Churches were not those immortal Spirits, Rev. 1. 19 but as the Apostles sent messengers to several Churches, who were to do according to their appointment, (see Note on Joh. 20. b.) and some in their stead to rule and govern there, so were these the rulers of the Churches, appointed by the Apostles. So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indifferently any who hath any command or message from a master, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 25. 42. a servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a messenger or Ambassador, Num. 21. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 15. 13. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuntiavit, yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servus, minister, is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 37. 24. from an old Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained still in the Arabic dialect for a messenger or legate. The only question therefore will be, of these two possible notions of the word which is the fitter and more probable for this place: and for the rendering it messenger and not Angel, I shall only say, that the story will thereby be very clear and intelligible, thus, That Peter knowcked at the door, and Rhode ask who was there, he answered, Peter; thereupon she knew his voice, and assured them within that Peter was there: they having not heard the voice, but only hearing her affirm confidently that he was there, thought that some messenger had come from Peter, and made use of his name, and that she had by mistake believed it to be Peter himself; and so they thought they must reconcile the difficulty betwixt the conceived impossibility of Peter's being there, on the one side, and the maids affirming confidently that he was there, on the other side, viz. by this medium betwixt both, that a messenger sent from Peter was at the door, who made use of his name to obtain admission. Whatsoever can be said for the other rendering, will, I conceive, have more difficulty in it. And it is not impossible or improbable, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 4. that went at a certain season to move the water of Bethesda, may be so rendered also, not for an Angel of God in a visible shape, but for an officer, servant, messenger, that was wont to be sent at certain seasons of the year, probably at the feasts, to move the water, upon which it became medicinable; see Note on Joh. 5. a.    

CHAP. XIII.  

* Now there were some in Antioch, belonging to the Church that then was, Prophets & Doctors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. NOw there were in the Church that was at Antioch certain prophets and teachers,] as Barnabas▪ and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, 
† foster-brother of Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which had been brought up with Herod the Tetrarch, and Saul.  
Paraphrase 1. And there were at that time in Antioch some eminent persons or Bishops of the Churches of Syria of that age, see note on 1 Cor. 12. c. and of them some having the gift of prophecy, (see note on ch. 15. c.)  
2. As they ministered to the Lord and fasted, the holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.]  
Paraphrase 2. And as they were upon a day of fast performing their office of prayer to God (see note on Lu. 1. i) the holy Spirit of God by some afflation or revelation (see c. 8. note f.) commanded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them.  
3. And when they had fasted and prayed, and laid their hands on them, they sent them away.]  
Paraphrase 3. And accordingly they observed a solemn day of fasting and prayer, and so by imposition of hands (see note on 1 Tim. 5. f.) ordained them, and sent them away about the work designed them by God.  
4. So they being sent forth by the holy Ghost, departed unto Seleucia;] and from thence they sailed to Cyprus.  
Paraphrase 4. And having thus received their commission from the holy Ghost, or by the appointment of God himself (see ver. 2) they went immediately to Seleucia.  
5. And when they were at Salamis [they preached the word of God in the synagogues of the Jews, and they had also John to their minister.]  
Paraphrase 5. they proclaimed the Gospel in the synagogues of the Jews, and they had with them John surnamed Mark, ch. 12. 25. who was with them as an attendant, to do any thing wherein they had use of him, and by them to be sent on any part of their charge (see note on Joh. 20. 21.) whither they could not go.  
6. And when they had gone through the isle unto [Paphos,] they found a certain forcerer, a false prophet, a Jew whose name was Bar-Jesus,  
Paraphrase 6. Paphos, where the Temple of Venus was,  
7. Which was with note a the 
* Proconsul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deputy of the country, Sergius Paulus, a prudent man, who called for Barnabas and Saul, and desired to hear the word of God,  
8. But note b Elymas the sorcerer (for so is his name by interpretation)] withstood them, seeking to turn away the Deputy from the faith.  
Paraphrase 8. But Bar-Jesus, that Elymas, or Magician, (as Elymas signifies)  
9 Then Saul (who is note c also called Paul) [filled with the holy Ghost set his eyes on him,]  
Paraphrase 9 having a great incitation of the Spirit of God upon him looked earnestly on him.  
10. And said. [O full of all subtlety and all note d 
† falseness▪ forgery  mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?  
Paraphrase 10. O thou vile sorcerer, which, like the devil by whom thou workest, art an enemy of all goodness, wilt thou persist in sorcery in defiance of the faith of Christ, which comes armed so with much more power of miracles than those to which thou falsely pretendest?  
11. And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness, and he went about seeking some to lead him by the hand.]  
Paraphrase 11. It is most just that thou that holdest out perversely against the light of the Gospel, shouldst lose thy sight, which therefore by the immediate power of God shall be taken from thee for some time. And immediately he was struck blind, and was not able to go without leading.  
12. Then the Deputy, when he saw what was done, believed, being 
† much sh●●ken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  astonished at the doctrine of the lord]  
Paraphrase 12. And this act of miraculous blindness upon the sorcerer convinced the Proconsul, and converted him to the faith.  
13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia, and John departing from them returned to Jerusalem.]  
Paraphrase 13. And Paul and all that were in his company, except John, who returned to Jerusalem, went by sea from Paphos to Perga, a place famous for the Temple of Diana.  
14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.  
15. And after the reading of the Law and the Prophets, the note e Rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.]  
Paraphrase 15. And after the reading of the lessons, one out of the Law, the other out of the Prophets, it being the custom for the Jewish doctors to expound, and apply some part of Scripture to the instruction of the people, the chief persons of the assembly which were present sent to Paul and his associates, to know whether they were prepared to do so.  
16. Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience.]  
Paraphrase 16. And Paul stood up, and having called for silence, (see ch. 12. 17.) bespoke all both Jews and Proselytes to give audience.  
17. The God of this people of Israel chose our fathers, and exalted the people, when they dwelled as strangers in the land of Egypt, and with an high arm brought he them out of it.]  
Paraphrase 17. The God of Israel chose Abraham, etc. and promised to bless and multiply his seed, and accordingly performed it, increasing them to a very great number, even at the time when they were sojourners and slaves (and their children appointed to be killed, as soon as they were born) in Egypt, and with many wonderful miracles at last brought them out from thence.  
18. And about the time of forty years' note f 
* carried them as a ●●urse  suffered he their manners in the wilderness.]  
Paraphrase 18. And for forty years, although they rebelled and murmured against him (and accordingly he sent many punishments upon them, and permitted none of the murmurers to enter Canaan,) yet dealt he with them with much kindness and tenderness, carried them as in his arms, provided for them, fed them miraculously in the wilderness.  
19 And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot.  
20. And after that [he gave unto them Judges about the space of four hundred and fifty years, until Samuel the Prophet.]  
Paraphrase 20. he raised up some particular eminent men to fight their battles for them, and that way of government lasted till the time of Samuel, who being a Prophet, ruled them in God's name and stead, for a while.  
21. And afterward they desired a King, and God gave unto them Saul the son of Cis, a man of the Tribe of Benjamin, by the space of forty years,  
22. And when he had removed him, he raised up unto them David to be their King, to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart [which shall fulfil all my will.]  
Paraphrase 22. whom I will make use of to rule my people according to my will.  
23. Of this man's seed hath God, according to his promise, raised unto Israel a Saviour Jesus,]  
Paraphrase 23. And as he promised, so hath he performed, from his posterity is Jesus come, appointed by God to be the lawgiver and judge of the world, to rule and govern all, to fight their battles against sin and Satan,  
24. When John had first preached [before 
† the face of his entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his coming] the baptism of repentance to all the people of Israel.  
Paraphrase 24. before his beginning to preach, or entrance on his prophetic office.  
25. And as John fulfilled his course he said, Whom think ye that I am? I am not he: But behold there cometh one after me, whose shoes of his feet I am not worthy to lose.]  
Paraphrase 25. And as John preached and baptised, he renounced being the Messias, telling them that he was but his forerunner, and that he should shortly come and preach among them; whose disciple, saith he, I am not worthy to be.  
26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.]  
Paraphrase 26. And now brethren, both Jews and Proselytes, this Gospel, which Christ thus brought into the world, is sent to be proclaimed and made known to you.  
27. For they that 
* dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dwell at Jerusalem, and their rulers, 
† not knowing him condemned him, and fulfiled the sayings of the prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because they knew him not, nor yet the voices of the Prophets, which are read every Sabbath day, they have note g fulfilled them in condemning him.]  
Paraphrase 27. For the Sanhedrim, and people of Jerusalem, that then was, did nor understand him to be the Messias, which they might have done, if they had considered the predictions of the Prophets contained in those lessons and portions of Scripture (especially prophetic,) which every Sabbath day are read in their Synagogues, but adjudged him to death, and in so doing fulfilled those very prophecies which they understood not, yet pretended to understand and value so much, for they said it should be so.  
28. And though they found no cause of death in him, yet desired they Pilate, that he should be slain.]  
Paraphrase 28. And though he were perfectly innocent, no capital accusation produced against him, yet by their importunity they forced Pilate to condemn him to be crucified.  
29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.]  
Paraphrase 29. And when by thus doing they had not more acted their own malice, then fulfilled the prophecies concerning the Messias (according to what he himself said, It is finished, and then gave up the ghost) than the Officers took him down from the cross and put him into a tomb, sealed it up, and watched it, secured him by all ways imaginable.  
30. But God raised him from the dead.]  
Paraphrase 30. And yet after all this, God raised him from the dead.  
31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.]  
Paraphrase 31. And for forty days he continued upon the earth, and was several times seen, (and conversed with, and did eat and drink, and showed the print in his hands and side) in the presence of his disciples, and divers others who from the beginning had attended on him as disciples, who now testify this truth unto all the Jews.  
32. And we 
* preach unto you the promise, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  declare unto you glad tidings, how that the promise which was made unto the fathers,  
33. 
† That God hath performed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God hath fulfilled the same unto us their children, in that he hath note h raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.]  
Paraphrase 32, 33. And the subject of this Gospel, which we thus proclaim unto you, is the promise made to Abraham (that in his seed etc.) to Moses (that God would raise up a Prophet etc.) which promise God hath now fulfilled in raising Jesus from the dead. Of which also that in the second Psalm was a prophecy, when to David after his great persecutions it was said, that God had now begotten him, thereupon calling him his son; that is, set him upon his throne, and given him that title of greatest dignity, and which is in Scripture the title of Kings, as on whom is enstated that power over men which belongs originally to none but God, and derivatively to none but those on whom God bestows it, who consequently are called both children of the most High, and Gods, Psal. 82. 1. 6. (as those that are made like unto another, are, to express that similitude, called his sons, and sometimes have his name communicated to them.)  
34. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the note i sure mercies of David.]  
Paraphrase 34. To the same purpose also, that God should not only raise him from the dead, but also secure him never to die any more, (for Lazarus and others that were once raised, died again) are those two other known prophecies, one Isa. 55. 3. I will give you the sure mercies etc. the expression of an everlasting Covenant, spoken literally to the people of Israel, that God would perpetuate to them the mercy promised to David, that of giving one of his seed to sit on his throne, (which had been for some time interrupted, but should now be perpetuated to them upon their obedience) but here accommodated to Christ, that though he were crucified, yet he should rise again, and after that never die any more, that is, that Christ, under the title of the son of David, should be given to the Jews not only in a mortal condition, as David was, but in a firm immutable state; which could not be true of him, if he had not been raised from the dead, and assumed to heaven, never to die any more.  
35. Wherefore he saith also in another Psalm, [Thou shalt not suffer thine Holy one to see corruption.]  
Paraphrase 35. And to that most clearly belongs that other place, Psal. 16. 11.  
36. 
* For David indeed in his own generation having served the counsel of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For David after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.]  
Paraphrase 36. For if those words should be applied to David personally, they could have no truth in them, for he having lived his term or space of natural life, and therein ruled the people over whom God was pleased to set him, died a natural death, and never rose again, but his body was putrified in the earth.  
37. But he whom God raised again saw no corruption.]  
Paraphrase 37. But he in whom that prophecy is completely fulfilled, that is Christ, being sent by God into the world, and crucified, and by the power of God raised from the dead the third day (before the time came wherein bodies naturally putrify, viz. 72. hours after death, wherein the revolution of humours is accomplished) never came to die again, or putrify at all.  
38. Be it known unto you therefore, men and brethren, that through this man is preached unto you forgiveness of sins.]  
Paraphrase 38. This therefore is the message we bring, the Gospel we preach unto you, that this Christ is the Messias, who by his death hath reconciled God to all penitent believers, and by his life and doctrine taught us a way, wherein we may obtain pardon of sin, such an one as was not to be found in the Mosaical Law.  
39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses.]  
Paraphrase 39 And whosoever receives and obeys him shall certainly be freed and purged from the wrath of God, and the punishments attending sin in another world, from which the Law of Moses could not by all its ceremonies, washings and sacrifices purge or cleanse any.  
40. Beware therefore lest that come upon you which is spoken of in the Prophets,  
41. note k Behold ye despisers, and wonder, and 
‖ confounded  perish: for I work a work in your days, a work which ye 
† will not believe, if any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall in no wise believe, though a man declare it unto you.]  
Paraphrase 40, 41. You are therefore nearly concerned to take heed, and beware that by your obstinate resisting and rejecting this way of salvation now preached, and confirmed from heaven by Gods raising Jesus from the dead, when ye had opposed and crucified him, you do not bring a remarkable astonishing destruction upon yourselves, in the same manner (and a heavier degree) as it fell upon the Jews from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them, and going on impenitently in their sins against all the messages sent them by the Prophets, and by so doing cause the Gospel to be removed to the Gentiles, v. 46. A thing which will come to pass suddenly, in both parts, (the Gospel's being taken from you, and preached to the Gentiles, and the Romans coming in and destroying you) though ●o incredible to you, that you will not believe it, when the news of it shall come unto you by them that see it done, (see note on Mat. 28. b.)  
42. And 
‖ as they went out of the Synagogue of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when the Jews were gone out of the Synagogue, the Gentiles besought that these words might be preached to them the next Sabbath.]  
Paraphrase 42. And as they departed from the Jews, the Proselytes, or pious persons of heathen birth, desired to hear more of this subject the next Sabbath.  
43. Now when the congregation was broken up, many of the Jews and 
* worshipping: see note i.  religious Proselytes followed Paul and Barnabas, [who speaking to them persuaded them to continue in the grace of God.]  
Paraphrase 43. who preached to them, and by way of exhortation confirmed them in the doctrine of the Gospel, (see note on Heb. 13. b.)  
44. And the note l next Sabbath day came almost the whole city together to hear [the word of God.]  
Paraphrase 44. the Gospel preached by them.  
45. But when the Jews saw the multitudes, they were filled with 
† rage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  envy, and spoke against those things which were spoken by Paul, contradicting and 
* raising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blaspheming.]  
Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it, were horribly enraged, and contradicted Paul, and that with contumelies and reproaches cast on him.  
46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been preached to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.]  
Paraphrase 46. But this no way discouraged Paul and Barnabas, but they put off all fear, and said courageously (see note on Joh. 7. a.) that now they had performed their charge from Christ, of preaching the Gospel first to the Jews, before they applied themselves to the Gentile world. But seeing ye Jews, said they, behave yourselves so obstinately and perversely, that you become utterly unworthy and uncapable of receiving benefit by the Gospel, we are now by appointment to leave you, and preach to the Gentiles, and so we will.  
47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation unto the ends of the earth.]  
Paraphrase 47. For this was the direction of God, that Christ being first preached to the Jews, and being rejected by them, should be preached to all other people of the world: and this is the sum of that old Prophecy, Isa. 49. 6.  
48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and 
† believed as many as were disposed for eternal life.  as many as were note m ordained to eternal life believed.]  
Paraphrase 48. And when the Gentiles heard this good news, that this pardon of sins and salvation by Christ was allowed them, they rejoiced, and blessed the name of God for this glorious mercy of his revealed in the Gospel; and all they of the Gentiles, that had any care, or pursuit of the life to come, the Gentile Proselytes, or that were fitly disposed and qualified for the Gospel to take root in, received the doctrine of Christ thus preached to them.  
49. And the word of the Lord was published throughout all the region.]  
Paraphrase 49. And the Gospel was preached, and embraced over the whole country.  
50. But the Jews stirred up the 
* worshipping women those of good quality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Ks MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  devout and honourable women, and the chief men of the city,] and raised persecution against Paul and Barnabas, and expelled them out of their coasts.  
Paraphrase 50. Only the Jews exasperated some of the female Proselytes, those of them that were of honourable quality, and the governor's of the city, see Joh. 1. e.  
51. But they shook off the dust of their feet against them, and came unto Iconium.]  
Paraphrase 51. But they, using that fatal ceremony appointed by Christ in this case, thereby foretelling and aboading the destruction which should overtake them for so doing, left them, and went from thence to Iconium.  
52. And the disciples were filled with joy, and with the holy Ghost.]  
Paraphrase 52. And all the Christians were filled with spiritual joy at what they saw thus performed, and went on zealously in their course.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. The Deputy] That Sergius Paulus should here be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul in Cyprus, v. 4. hath some difficulty in it, it being resolved by Strabo, l. 14. p. 470. that after the Romans taking this Island, it became a Praetorian Province, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, p. 471. mentioning the subduing of it, and possessing it by Cato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that time the Island became, as now it is, a Praetorian Province; which concludes it under a Praetor, not a Proconsul. And so Zonaras on the 8th. Canon of Ephesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Duke of Antioch a Commander was sent to Cyprus: on which pretence it was, that the Bishop of Antioch did at the time of that Council pretend right of ordaining the Bishops of Cyprus. This difficulty Baronius endeavours to remove, Anno Chr. 46. n. 11. by conceiving that the Proconsul of Cilicia had the administration of this Praetorian Province also, and consequently that this Sergius Paulus was now this Proconsul of Cilicia. This he collects from Sigonius De Antiq. Jure Provinc. l. 1. c. 14. who affirms it of P. Lentulus and some others, that being Proconsul's of Cilicia, they administered Cyprus also, which, saith Baronius, non illi tantùm sed & successoribus esse aequè concessum, par est credere, it is reasonable to believe not of him only, but of his successors as well as of him. But the words in Sigonius do sufficiently refute this conclusion; for he having indeed affirmed that this honour of holding Cyprus together with Cilicia was granted by the Senate not only to P. Lentulus, but also to Ap. Claudius and M. Cicero, as special honours designed to those three Proconsul's, adds, Post Ciceronis autem proconsulatum, ut à Ciliciae Praeside tres Asiaticae Dioeceses, sic etiam Cypri administratio ablata est, ac proprius, ut ex lege debuit, Praetor cum suo Quaestore in eam missus est, After Cicero's Proconsulship, as the three Asiatic Dioceses were taken away from the Precedent of Cilicia, so was the administration of Cyprus also, and a peculiar Praetor with his Quaestor sent thither, according as by the Law it ought to be. And therefore so it must be supposed to be at this time of Claudius' reign, long after Cicero's time. It remains therefore that the most obvious way of removing this difficulty be resolved on, as the most true, viz. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Commander of this Praetorian Province is here improperly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul, not in a strict acception of that word, but as that is more loosely taken for any Governor sent thither by the Roman power. Accordingly the Vulgar Latin calls him only Praesidem President or Governor; a title used in the place newly cited from Sigonius, for the Proconsul of Cilicia, which notes the promiscuous acception of such words. To which may be added, that the title of Proconsul, belonging duly to the Governors of Cyprus for some time, viz. whilst Lentulus, Claudius, and Cicero, Proconsul's of Cilicia held Cyprus, it might now abusively and vulgarly continue to the Praetor of Cyprus, though properly it did not; especially considering the flattering nature of the Greeks, which would still bestow the most magnificent titles upon their Governors.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Elymas] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alem, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alim in Arabic signifies knowing or skilful, and is applied to those that know things divine and humane, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alum, scivit: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Syriack and Arabic signifies scrutari or explorare, to search, will signify the same also. From this concurrence of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion, 'tis clear that neither of them here was a proper name (that having before been set down to be Barjesus v. 6.) but both, in several languages, the title of their wise men, skilled in the secret learning, whom we ordinarily call Magicians; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in so common use among the Grecians, though perhaps of an Eastern origination too, is here set as an interpretation of the other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Also called Saul] Several accounts are given of Saul's two names▪ S. Ambrose Serm. 31. saith that he was at his Baptism named Paul by Ananias. S. Austin Tract. 72. in Psal. will have it an effect of his Conversion, and so of his own imposing, and that his humility would not own that name of a proud tall King of Israel, but preferred the contrary of Paulus a little one. Agreeable to which it is that he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a word made by himself on purpose) less than the least of Saints. S. Jerome on the Epist. to Philemon, will have it a token of this his first victory over the heathenism of Sergius Paulus here (in this Chap. where he is first called by this name) whose name he was therefore to bear by way of triumph, as Scipio of Africanus and the like. But Origen in Pref. on the Epist. to the Romans, saith that he being a Jew born in the City of Rome, had at his circumcision two names, Saul a Jewish, and Paulus a Roman name. And this is most agreeable to the form of speech here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) But Saul, who is also Paul, noting him to have had two names at once, not to have changed one for the other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifies forgery, cheating, falseness, deceit: so in Plutarch, making a false Will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Act. 18. 14. If it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any injury, (any piece of injustice) or any roguy forgery or cheat; so Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do any thing with cunning; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knavery, forgery, deceit; and so likewise Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doing wicked or cunning things, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forger) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wicked (I suppose without a comma) contriver, or cunning, subtle person.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Rulers of the Synagogue] The Synagogues in the regions of Judaea, not always signifying their Consistories or Judicatures, but also their places for religious duties, hearing the Law and Prophets read, was answerable to the coetus Ecclesiastici, the religious assemblies (saith Bertram de Rep. Jud. p. 154.) of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law. The Archisynagogi therefore are parallel to, and supply the place of those Levites and Prophets, those that officiated there, of which consequently there were more than one in the same Synagogue; and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth. And the ancient Gr. & Lat. MS. ch. 14. 2. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making express difference between the rulers, or chief, of the synagogue, that officiated there, and the Rulers of the Consistory or judicature.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Suffered he their manners] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried as a nurse, is the right reading, there is little doubt, this being the very word twice used by the Septuagint, Deut. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Roman and Basil editions have it, for that which is in the Hebrew, hath born thee, as a parent, or nurse, doth a child, not only bearing in arms, but feeding and sustaining, (As sure God did those Israelites, when he sent them Quails and Manna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bread ready dressed, and sent down, from heaven for them) and farther undertaking all the trouble of his education, and therefore the Syriack interpreter uses here a word which signifies feeding or nourishing. And so Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) bearing as a nurse, that is, feeding; and so Phavorinus also. Thus in Macarius speaking of a mother and her little child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she takes up, strokes, and nurses with great affection. And 2. Mac. 7. 27. when the mother entreats the son to pity her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bore, and did for him as a nurse doth, (answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take up, or carry.) This did God miraculously even to those murmurers: But suffering his vengeances to fall upon them, and sweeping them all away that came out of Egypt, but Caleb and Joshua, he cannot so fitly be said to have born their manners, or to have born with them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Fulfilled] That there is in this verse a trajection, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there can be no question; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter part belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they adjudged or sentenced him, and they fulfilled or accomplished them. And such trajections are ordinary among writers, and go for elegancies, where they are used. The only difficulty will be, to what sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be rendered. For either that may couple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the construction will lie thus, For they that dwelled at Jerusalem, not knowing, and (consequently) condemning him, fulfilled the sayings, or voices, or words, of the Prophets; or it may possibly not be a Copulative, but (as oft it doth) Emphatically affect the words to which it is joined, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the rendering will be, not knowing him, they fulfilled the words of the Prophets, even those words that are every Sabbath read in their ears (and therefore should in reason be taken notice of by them) in, or by, thus condemning him. But the former of these is the most probable.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Raised up] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising up signifies to raise up from the dead, and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too; but not so only, nor so primarily, nor necessarily so, but when either the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the dead, or some other phrase of that nature, or circumstance of the Context requires that sense. For besides that notion, there is another very ordinary, and proper to it, as when God is said to raise up a prophet, that is, to send him, and give him commission to perform the office of a Prophet: this is an usual notion of the word. So Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 22. & 7. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall raise you up a prophet; and so Act. 2. 30. speaking of God's promise to David, from the fruit of his loins according to the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he would raise up Christ, bring the Messias into the world. And the mention of the Resurrection in the next verse will not be able to assign any other sense to that place, because that may come in from the force of the sitting on his throne, which is added to it, it being clear, that as that was promised of the Messias, so it was not performed till his Resurrection. So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rose up, a false prophet arising of himself, or raising himself, not raised by God (according as among the Hebrews the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prophesying doth in hithpael, the reciprocal conjugation, generally signify a false prophecy, such as one receives from himself, and not from God) so Heb. 7. 11. What need is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there should arise, or be raised, another priest? and again v. 15. And thus some may conceive that it should signify in this place. But 1 the Context here, and 2. the importance of the second Psalm incline it the other way. For here the resurrection of Christ v. 30. is the point insisted on; and though his Crucifixion be first mentioned in order to that, v. 27. yet there is no mention of his coming into the world, or either his eternal, or temporal generation. And so in the following words, v. 34. they again belong to Gods raising him from the dead. And for the parallel betwixt begetting and resurrection, it might be made clear in many particulars. As for the second Psalm, that clearly belongs to the setting up David King after the death of Saul, and conquest over his enemies; and that is aptly expressed by Gods begetting him, and his being God's son: For as similitude denominates children, the children of God are they that are like him▪ and resemble him in any thing, and the children of Abraham are they that do the works of Abraham; and as the making man after God's image, signified his likeness unto God in power, having dominion, etc. Gen. 1. 28. so being the sons of God, and having the title of Gods, Psal. 82. 6. belongs to Governors, and consequently signifies so in that second Psalm, and is but another phrase to signify what is plainly said v. 6. yet have I set my King upon my holy hill of Zion. And thus also in the application, Christ the son of David being raised from the dead, as David rescued from the great dangers that encompassed him, is now set upon his throne by his exaltation; and that is God's begetting him his son here, and is the thing to which the Jews referred when they called the Messias sometime the King of Israel, sometime, which is all one, the son of God. And so Heb. 1. 5. this saying of God to him, Thou art my son, etc. and, I will be to him a father, and he shall be to me a son, is brought as a proof of his being superior to the Angels ver. 4. which was done by his Resurrection and exaltation, Ephes. 1. 20, 21.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. Sure mercies] The Hebrew in Isa. 55. 3. from whence this is taken hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, noting beneficia, or beneficentiam, mercies, or mercifulness, is by the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from the sense of the Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both beneficus and pius, charitable and godly) as if it were only pia godly from the singular pius, whereas the Adjective plural is taken Substantively (as many Neutrals in Latin are) for acts of kindness, mercies, etc. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjectively joined with it, signifies the faithful, durable, lasting mercies of David, that is, of Christ the son of David, and so this place out of the Prophet is brought as a proof of Christ's resurrection. For as the mercies promised the Jews in having David for their King, had with the end of his life determined also, unless his son Solomon, and after him others, had sat upon the throne; and as, when they were carried into Captivity, the perpetuating these benefits of David to them, that is, being governed by their own Kings, signifies their return from their Captivity: so Christ, being called David, or meant in a second mystical sense when David is named, and being (crucified and so) dead, as David was, unless he had withal risea again, that Covenant, those mercies promised by and in him to the world, could not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm, sure, faithful, ratified for duration or continuance, but had ended with his life; whereas now by his Resurrection and Ascension to heaven they still continue, and are made good unto us. Thus, saith Athanasius of Christ's sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it perfected all, and became faithful: wherein? why, in that it remaineth for ever. And again saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The legal priesthood by time and death passeth from one to another, but Christ having an high priesthood which passeth not from him to any successor, did therein become a faithful high priest (Heb. 2. 17.) enduring, or, continuing, for ever: where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Epistle to the Hebrews is interpreted by that Father to signify durable, continuing for ever.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  41. Behold ye despisers] The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers, which from the Septuagints reading the Apostle here embraceth, are very different from what not only the Vulgar Latin, and our English, but also the Chaldee, and the Interlineary retain in the place of Habakuk c. 1. 5. from whence it is clearly cited, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by them read as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in gentibus among the heathen, which the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentes. Hereupon learned men have made conjectures, that the Greek interpreters had some other reading: Beza, and Capellus, and from him Grotius' Posthumous Annotations have mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Capellus hath thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possible. But Mr. Pocock by his acquaintance with the Arabic writers, hath superseded these conjectures, and given assurance that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word, which as the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers, so the Syriack in Habakuk express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogantes, transgressors, and the Arabic by negligentes, taking the word for the plural of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though it be not met with in the Bible, yet may be resolved to have been anciently in use among the Hebrews, both by the notions which the Greek and Syriack and Arabic interpreters had of it, and by the frequent use of the word in the Arabic, for injustus fuit, se super aliquem extulit, à vero declinavit, recessit, insolenter see gessit, mentitus est, fastuosè incessit, being unrighteous, proud, transgressor, insolent, liar, fastuous, as he there citys out of the Arabic Grammarians, showing that the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maroche, is by Bar Ali in his Syro-Arabick Lexicon expounded by the same word by which Aljauharius renders Albagyo. As for the latter words of this verse, though some have been willing to make some alteration, yet there will be little need of it: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and wonder, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, will be as fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so, as that signifies a dissolution or destruction, but as in the Arabic 'tis used for any change to the worse, as when meat hath lost its smell or taste, and is applied to such a change as is in one astonished or confounded. So R. Tanchum, the former word signifies admiration, the latter amazement or confusion. Where though the literal notation of the words do not predict the ruin or destruction of the Jews, yet the rational importance doth, to all that are not thus moved by admiration, and shame, to embrace the Gospel now preached unto them; for as those that did so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rescued from the approaching destruction, so all that still stood out should certainly be destroyed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Next Sabbath] In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming, or approaching Sabbath, the Kings MS. and some others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next, or adjoining, sabbath, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been showed to signify the adjoining cities, Note on Mar. 1. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  48. Ordained to eternal life] That this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here a notation of the Proselytes among the Jews, which were allowed by them to have partem in seculo futuro, a portion in the age to come (whether that signify Heaven, or the kingdom of the Messias) without submitting to their whole Law, but only to the seven precepts of the sons of Noah, hath been not unhappily conjectured by M. Mede, And the context is somewhat favourable to it: The company consisted of Jews and Proselytes, ver. 43. many of those Proselytes (as well as Jew's) followed Paul and Barnabas after the dissolving the assembly; and their doing so, and the form of the Apostles exhortation to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide, or persevere, signifies, that they were already believers. Then ver. 45. The Jews contradicted, and spoke against this doctrine, and therefore, say Paul and Barnabas, seeing ye judge yourselves unworthy of everlasting life, that is, seeing you behave yourselves as those that look not after, care not for, your eternal weal, Behold, we turn to the Gentiles, v. 46. which when the Gentiles heard, that is, the people of other nations that were there among the Jews, they rejoiced, and glorified the word of God, v. 48. And upon that it is immediately added, that as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disposed, or in readiness for, or to, eternal life, believed. In this conjecture there is a fair appearance of truth for the whole of it. And for one part of it is undoubted, that those who are here said to believe were most of them, if not all, such Proselytes of the Gentiles; and those again not the Proselytes of justice which had undertaken the whole Mosaical law (for they were as deeply engaged in opposing Christianity, as the most refractory Jews, and accordingly ver. 50. the Proselyte women, which were zealons for the Law, were exasperated by the Jews; see Note on Mat. 23. d.) but especially those of the gates, which received the precepts of the sons of Noah, but were not possessed with the Jewish prejudices against Christianity. But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time, and consequently it cannot be affirmed, in the latitude of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as many] which seems to include all of the sort (whatever it is) that is noted by the phrase. Or if that word may be so qualified, as not to extend to all, yet there is no propriety of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to confine it to that sort of Proselytes, any more than there is to confine the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fit for the kingdom of God, Lu. 2. 62. to this sort of Proselytes, which there appears not at all to belong to them. Of that phrase see Note d. on Joh. 6. where it appears to signify one that by God's prevenient graces hath that qualification wrought in him, which is the peculiar temper wherein the Gospel takes root, and prospers, the honest heart, or sincere desire of reforming, and living piously. For these, when the Gospel is preached to all, are peculiarly the men that lay hold on it, and bring forth the fruits of it: And these are very fitly described by this phrase here, and accordingly it is said that as many as were such, believed, or turned Christians. Now for the main difficulty, how this phrase [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] should come to signify these, I shall enlarge a while by viewing the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to order, or ordain, among writers, sacred and profane. In Scripture it often signifies to appoint, as that is to command or constitute. So Act. 22. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things which are appointed thee to do, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what thou oughest, what is thy duty, to do, in the parallel place, ch. 9 6. So Act. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commanded, or gave order, or appointed, and Mat. 28. 16. the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Jesus had appointed, or commanded. But more frequently 'tis used in the military sense, in the notion wherein the Books of disposing or marshalling armies are called Tactics, and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispositions of Angels, Act. 7. 53. signifies troops, or hosts, of Angels. So of the Centurion, Lu. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that hath such a place in the army, as (though he be a commander) to be himself under others; in which sense Rom. 13. 1. the powers that are, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constituted by God, and placed under him. And by Analogy from hence 'tis applied to other things, as 1 Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they disposed, or devoted, themselves to that function, that part, as it were, of the Ecclesiastical militia, which consisted in ministering to the Saints. In the Translators of the Old Testament, and writers of the Apocrypha, 'tis generally in the military sense answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so Ezech. 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall appoint, or dispose, or marshal, them to keep watches, which is spoken of the Temple, but as that represents an host, and is usually so called, (and thence Lu. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the order of his daily course, is in that sense also) so 2 Mac. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the horse being so disposed, or placed (as in Hesychius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 'tis corruptly read) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is placed first near the horn of the Battalia) and 1 Mac. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are disposed, or marshaled, so that to morrow they may encamp. So 2 Kin. 15. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to muster the people. Among profane writers 'tis sometimes to dispose, or put in order; so the shepherd doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, order his flock, in Philostr. de vit. Apoll. l. 3. c. 3. And in 
* c 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Apsyrtus, (in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having fought in ranks (in the military sense) follows within a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having disposed these things in order, (that is of writing) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I address myself to thee, etc. In the military sense nothing is more ordinary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were marshaled as for a fight, in Thucyd. l. 3. (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian, and others, is simply for enemies) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Grecians being marshaled, etc. l. 2. as in Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are soldiers in their ranks in services (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary are those that are disbanded) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or troop of such. And in this sense they that are truly pious, sincerely and honestly disposed to do whatsoever God requires of them towards eternal life, (whether that signify Christianity, the present part of that life which shall end in eternity, or whether the life of glory in another world) may fitly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enroled in the number of those that look after eternal life, marshaled, standing ready, in order, in rank, centuriati, to eternal life: and so as they that 1 Cor. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devoted themselves to the ministration, might be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devoted and ready for that; so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devoted and ready for life, will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they that devoted, addicted themselves to eternal life, according to that ordinary custom among sacred writers, wherein the reciprocal Conjugation Hithpahel is expressed by the Greek passive, which is observable of compounds of this very word very frequently, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey, Rom. 10. 3. and 13. 1, 5. Heb. 12. 9 James 4. 7. In all which the passive signifies either to subject himself, or Neutrally to obey, submit, and so the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient. The short is, that they that having renounced the heathen Idols of their Countries embraced the worship of the one only true God, and the hope of eternal life, and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well placed, or disposed, in a good posture toward the kingdom of God, are here thus expressed. This is that which is expressed Heb. 11. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that come to God, which is the paraphrase of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes, so called from coming to, or indeed the same word participially set, and of all such it is required to believe, what is there said, that there is a God, and that he is a rewarder of all that diligently seek him, that is, that Gentiles (other nations besides Jews) if they seek God may come to eternal life, and consequently as many as put forward to the exercise of piety, which is one part of eternal life in Scripture (this is life eternal to know thee, that is, live according to thy commandments) and to the expectation of a reward, which is the other part, are distinctly capable of this title here, and there of that. This was acknowleged by chrysostom, when he explained this phrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated to God, those that had betaken themselves to his only service; or, as 
* on Isa. p. 610.  Procopius expresses it speaking of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that by virtue and piety were in procinctu for sons of God, ready to be such. I shall add but one place more, and that out of Philo, where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that were added to God, godly men, that gave up their names to the worship of God, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being marshaled in the rank▪ next to the true God, live an immortal life: where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that were added to God, that is, with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that come to God, that give themselves up to his service. And Baptism among us being the form of our initiation to Christ, the ancient form of those that were to be baptised was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in this military sense, from whence 'tis called a Sacrament) I renounce thy service, O Satan, and I put myself, list myself, with thee, O Christ. That this phrase cannot reasonably be interpreted to any sense of divine predestination, may appear, 1. by the no-reasons that are producible to incline it that way. Those must be produced, if they are any, either from the Context, or the propriety of the phrase. From the Context no reason is pretended; but on the other side, the comparison here lying betwixt the Jews on one side, and the Gentiles on the other, of the Jews it is said, that they contradicted, and blasphemed, and so judged not themselves worthy of everlasting life, v. 46. which sure refers not to any decree from eternity passed against their persons, absolutely considered, but only as contumacious unbelievers, uncapable of that salvation which was preached to them. And then in reason, and by laws of opposition, they that did believe of the Gentiles, must be those that were otherwise qualified then those Jews were, and so that qualification of pliable temper, will be the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Not that all the Gentiles received the Gospel (which yet if it were true de facto, would be no argument against what is now said) but that as many of them as were thus qualified, received it. As for the phrase, that hath no propriety to incline that way: for 1. there is no intimation, or mention of God in the phrase, which would be necessary to restrain it to that sense of God's predestination; 2ly, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered ordaining, and seems somewhat favourable that way, and is the only part of the phrase that doth so, there is no example of this being any where used for God's eternal decree, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to determine or predetermine; 3ly, there is no preposition answerable to prae, before, in any part of the phrase, nor any thing else to supply that place, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the foundation of the world, Ephes. 1. 4. Secondly, this may be resolved on by the reasons which stand in force against it. For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many being an inclusive universal particle, it is not imaginable yet that all of that assembly that were predestined, and so all that could ever believe, or come to life, did believe that day. The believers of a city do not all come in thus, every one at the same time, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily, some one day, some another, Acts 2. 47. and some that were now negligent, or refractory, might after repent, and become more pliable, and Gods decree certainly would not shut them out, when they did so. 2dly, It is as unreasonable to determine, that all that did then believe, and receive the Gospel, were predestined to eternal salvation: those that believed at other times were not all predestined; thus Judas, we know, was not, Hymenaeus was not: and believing here noting no more than receiving the faith, without any consideration of their persevering, or not persevering, it is evident of the stony ground, and of a multitude of Christians denoted thereby, that in time of temptation they fall away, and so are not (unless they return, and recover) predestined to salvation. 3dly, It is not to be thought that Luke, which wrote this, knew of that whole assembly of Gentiles, how many were predestined to salvation, nor consequently could he affirm it of them in that sense, or that none should ever believe, which this day did not; whereas on the other side, he might by the effect conclude, that all that were rightly qualified at that time, did at that time receive and believe the Gospel preached to them, and all that did then truly believe, were so qualified, the obstinate and contumacious Jews and Proselytes opposing and persecuting it. Mean while it must be remembered that these qualifications are not pretended to have been originally from themselves, but from the preventing graces of God, to which it is to be acknowledged due, that they ever are pliable or willing to follow Christ, though not to his absolute decree of destining them, whatsoever they do, unto salvation.    

CHAP. XIV.  
1. AND it came to pass in Iconium, that they went both together into the Synagogue of the Jews, and [so spoke that a great multitude both of the Jews, and also of the Greeks believed.]  
Paraphrase 1. convinced them so powerfully, that great store both of the Jews and the Greeks, Proselytes of the Jews, received the Faith.  
2. But the unbelieving Jews 
* stirred up the minds of the Gentiles, and made them evil affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stirred up the Gentiles, and made their minds evil affected against the brethren.]  
Paraphrase 2. But the refractory Jews incensed the Gentiles against the Apostles, v. 4. and all others which received the faith of Christ from them.  
3. Long time therefore abode they [speaking 
† publicly through the Lord, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.]  
Paraphrase 3. preaching the Gospel in their public assemblies (see note on Joh. 7. a.) and God added his testimony to their preaching (see note on Heb. 13. d.) by enabling them to work miracles.  
4. But the multitude of the city was divided, and part held with the Jews, and part with the Apostles.  
5. 
* And as the Gentiles & Jews were bend, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And when there was an assault made both of the Gentiles and also of the Jews with the rulers, to use them despitefully and to stone them,  
6. They were ware of it, and fled unto Lystra, and Derbe, cities of Lycaonia, and unto the region that lieth round about.  
7. And there they preached the Gospel.  
8. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked.  
9 The same heard Paul speak, [who steadfastly beholding him, and perceiving that he had faith to be healed,]  
Paraphrase 9 and Paul looking earnestly upon him, and either by his words, or by the discerning spirit which Paul had, perceiving that he believed that they were able to heal him,  
10. Said with a loud voice, Stand up right on thy feet. [And he leapt and walked.]  
Paraphrase 10. And by the bare speaking of the word he was made so strong, that he leapt and walked.  
11. And when the people saw what Paul had done, they lift up their voices, saying in the speech of Lycaonia, [The Gods are come down to us in the likeness of men.]  
Paraphrase 11. The Gods which all the nations worship, have put on the shape of men, and come down among us.  
12. And they called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker.]  
Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God, (see c. 8. 10.) and Paul as Mercury, the interpreter of the will of the Gods, because Paul did speak more than Barnabas did.  
13. Then the priest of Jupiter, which was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.]  
Paraphrase 13. And the priest of Jupiter, whose statue was worshipped before the city, as the precedent of it, came presently to the gates of the house where Paul and Barnabas lodged, and brought oxen to sacrifice, and garlands to put upon their horns, when they were to be killed, verily purposing to offer sacrifice to them.  
14. Which when the Apostles Barnabas and Paul heard of, [they rend their clothes,] and ran in among the people, crying out,  
Paraphrase 14. they looked upon it as an abhorred blasphemous thing, and rend their garments to express their sense and detestation of it,  
15. And saying, Sirs, why do ye these things? we also are men of like passions with you, and preach unto you, that ye should turn from these [vanities] unto the living God, which made heaven and earth, and the sea, and all things that are therein,  
Paraphrase 15. idol-false-gods (so vain things signify, Zach. 11. 17. see Act. 8. note d.)  
16. Who in times past [suffered all nations to walk in their own ways.]  
Paraphrase 16. left the Gentiles to their own blind worships.  
17. Nevertheless he left not himself without witness, in that he did good, and gave us note a rain from heaven, and fruitful seasons, filling our hearts with food and gladness.]  
Paraphrase 17. And yet, while he did so, left he not off to evidence himself sufficiently to them, by that great goodness of his in temporal things, the rain and the like, which are acts of his particular power and bounty, by those means inviting and drawing them off from their impieties.  
18. And with these sayings scarce restrained they] the people, that they had not done sacrifice unto them.  
Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain  
19 And there came thither certain Jews from Antioch and Iconium, who [persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead.]  
Paraphrase 19 gained by fair words the multitude to be on their side, and to join with them against the Apostles: And so in a furious, tumultuary manner, they threw stones at Paul, and verily believed they had killed him. In which posture, they took him, as a dead man, and dragged him out of the gates of the city.  
20. Howbeit, as the Disciples stood round about him, he rose up and came into the city: and the next day he departed with Barnabas to Derbe.]  
Paraphrase 20. But as the Christians there came piously and solemnly to inter him, Paul being not dead all this while, v. 19 made use of that opportunity, when there were none but believers present, and he rose up, and went thence with them into the city: and the next day Barnabas and he went together to Derbe.  
21. And when they had preached the Gospel to that city, and had 
* make a good many disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taught many,] they returned again to Lystra and to Iconium, and Antioch,  
Paraphrase 21. And having preached at Derbe, and converted many to the faith,  
22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.]  
Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptised, and exhorted them to persevere, and hold out against all terrors, counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it.  
23. And when they had note d ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed.]  
Paraphrase 23. And having consecrated Bishops for them, (see note on c. 11. b.) one in lieved.] every city, by fasting, and prayer, and imposition of hands, they then took their leave of them, referring them to the good providence of Christ, whose faith they had received, to defend them, and to increase all good things in them.  
24. And after they had passed throughout Pisidia, they came to Pamphylia.  
25. And when they had preached the word in Perga, they went down into Attalia:  
26. And thence sailed to Antioch, from whence they had been recommended to the grace of God, for the work which they fulfilled.]  
Paraphrase 26. And they came back to Antioch, from whence it was that they were sent forth (ch. 13. 3) on this voyage, and that with solemn prayer and fasting, for the preaching of the Gospel (see v. 3. and note on Heb. 13. d.) to these so many cities, of which they had now made an end, and so returned.  
27. And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, [and how he had opened the door of faith unto the Gentiles.]  
Paraphrase 27. and that it had pleased God, that by their preaching to the Jews in the Gentile cities, many of the Gentiles had received Christianity.  
28. And there they abode long time with the Disciples.  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Rain from heaven] The reason of S. Paul's naming of rain from heaven, as a peculiar testimony of God's power and goodness, seems to be taken from that notion which the Jews had of it, expressed by this ancient saying in Sanhedr. and in Chelek Taani, c. 8. §. 2. in Ein Israel, that there be three keys not given to any Legate or Proxy (kept peculiarly in Gods own hand) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of life, of rain, of the resurrection of the dead; making rain as immediate and incommunicable a gift of God, as either giving, or restoring of life. Hence it is frequently styled by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of rain, because, say they, it descends not, but by power, and 'tis one of the things in which the power of God shows its self. The difference of it from other the like acts of power, they say, is this, that it belongs to the just and unjust (whereas, say they, the Resurrection belongs to the just only) and so saith our Saviour of it, Mat. 5. 45.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Ordained them Elders] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not (as some think) the description or notation of the state of the men before they were ordained, or of the qualifications which made them fit to be installed Governors, viz. their being such who were counted Elders of the people for wisdom, and knowledge of Christianity; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to consecrate, or ordain, Governors by imposition of hands, to make them such that were not so before, to invest and endow them with authority in the Church. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies to stretch out the hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or hold it up, and signified among the ancient Greeks, choosing, or giving of sentence, or suffrages, which in popular elections, or judicatures, was done after this manner. But this being the original of the word, it is (as is ordinary with other words) somewhat enlarged, and changed in the ordinary usage of other writers, Jewish, and Christian, and signifies indifferently Constituting, or Ordaining, without any intimation of suffrages, or plurality of persons, or voices, by whom this Ordination is made. This may best appear by some testimonies of those writers which wrote nearest the times and the style of the New Testament. Thus saith Philo Judaeus of Joseph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was (not by any votes or suffrages of many, but by the act of Pharaoh the King) constituted Governor of all Egypt under the King. So of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was (by God certainly, without any suffrages of others) constituted the Ruler of the Israelites. So of Aaron's sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God (without any concurrence or choice of others) chose them Priests. So Lucian of Alexander's kindness to Hephestion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he made him a God when he was dead; which sure was a single act of Alexander's, was not done by voices or suffrages. And so Maximus Tyrius of Darius' horse, which by neighing made his Master King of the Persians, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Persians did not adore, or salute, Darius, till his wanton horse had created him King. In all these places the Ordination being an act of some one person, Pharaoh, God, Alexander, etc. the word is capable of no other notion. In like manner, when the word is used of the Roman affairs, as in Appian and Dio we know it is, it must needs be taken in this sense; because that ceremony of lifting up, or stretching out hands in elections, was not in use among them And thus it is used in this place, not of any multitude or number of men to whom suffrages might belong, but of Paul and Barnabas, who did it by joint consent, and there is no other possible way for two to vote any thing. As for the suffrages of any others, if such could be imagined to have interposed here, it would not then be Paul and Barnabas, but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stretch out their hands, or give the suffrages. And for Paul and Barnabas ●o do it by the suffrages of others, this is far from the original use of the word from whence it pretends to be concluded; for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of choosing by suffrages, as in popular elections, etc.) it i● certain that their own, not others suffrages are meant by it. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute, (as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to elect) and so it is here all one directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Elders, as Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute elders. And thus the word is clearly used Act. 10. 41. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of the Apostles being whether fore-ordained, or fore-chosen of God, to be witnesses of Christ's resurrection, must needs be without votes or suffrages; and accordingly Theophylact on 2 Tim. 1. 6. in stead of S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by imposition of my hands, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I ordained thee Bishop. And so S. chrysostom on those words Act. 6. 6. having prayed they laid hands on them, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were ordained by prayer, for this is ordination, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stretching out the hands and laying on the hands, to be all one. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And though 2 Cor. 8. 19 it be used of the Churches constituting one to travail with S. Paul, yet is this no variation from the present notion of it, the word signifying to ordain, or elect, or constitute indifferently, whether it be done by God, or one or more men or by the whole Church. So 
* Hom 32. in Matt. p. 218.  chrysostom speaking of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he presently constitutes them. And 
* l. 1. c. 38.  Socrates of Constantine, in the twentieth year of his reign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in the thirtieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both noting the constituting or creating of Caesar, a work of the Emperor only. 
l. 8. p. 175.  So Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the person of Joseph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Master hath constituted me over all his house. So 
* Disp. cont. Philos▪ p. 360. B.  Zacharias Bishop of Mitylene, speaking of Gods creating of man, as a King, and guest, for whom a palace and a feast were before prepared, he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was chosen (sure not by the suffrages of many, but by God the one Creator) and set forth to be both the King, and the guest of the good things which the Great Master of the feast had set before him. Of this acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a controversy there is between the two great Scholiasts on the Canons, Zonaras and Balsamon. Zonara's on the first Apostolical Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let a Bishop be ordained by two or three Bishops, makes this Scholion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Now adays the office of prayers, and invocation of the holy spirit at the consecration of any, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Bishops stretching out his hand, and blessing the person ordained; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but anciently the election itself was so called: for when the multitudes of the cities had power to choose their Bishops, they assembled, and some chose one, some another, and that the greater part of suffrages might carry it, it is said that they that made the choice stretched out their hands, and so the suffrages were numbered, and he that was chosen by most was advanced to the dignity, and thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken. And accordingly, saith he, the Fathers of the Councils are found to use the word, calling election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus the Council of Laodicea, Can. 5. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be in the presence of the Catechumeni, meaning elections by that word. How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged, when it is remembered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that Canon (and sure that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anciently, and long enough before Zonaras' writing) is certainly used for Ordination or Consecration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation to the Episcopal office by imposition of hands, and not any popular or whatever kind of election. And therefore Balsamon coming to give account of this Canon, and seeing this Scholion of Zonaras before him, gives it (without naming him) the due refutation, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of the election, as some said (following some unwritten reports) in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities: for though in the 10. (it should be the 5th) Canon of Laodicea, the Father's command that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be in the presence of the Catechumeni, and from thence some supposed that this Canon speaks of election; yet I believe they say not well, because the ordination which is performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the prayers belonging to initiation, is done, though there be never so many there, (which concludes that this Apostolic Canon belongs to Consecration, though the Laodicean do not.) And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at least by three, the rest signifying their consents by writing, I cannot think how some could understand this Canon of the election of a Bishop, which appoints that it shall be done by two or three (and so possibly by two, not necessarily by three) Bishops. By this it is evident, that Zonaras, if as his premises prepared for it, so he concluded according to them, that in the Apostolical Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood of election, and not of ordination, was foully mistaken. But the truth is, the conclusion of his Scholion seems to look another way, citing that Canon of Nice, which being of Elections, appoints them to be by three at least, whereas this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contents itself with two or three; and in his Scholion on that Nicene Canon 4. his conclusion is express, that the Apostolical Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calls consecration and imposition of hands by that title, and so not election. (So 
* Jus Gr●. Rom. p. 1.  Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands, the Nicene of election.) And so all his premises of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election are utterly alien from the Canon which he had before him; and his observation as far from truth, that it was in latter times only that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signify Ordination. His own words conclude rather the direct contrary, that at the time of the writing the first Apostolical Canon, (which by all is acknowledged genuine, and so written not long after the Apostles days) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in the sense of Ordination, and that long after that in the Council of Laodicea, 'twas used for election. And it may be worth observing, that he that had taken such unseasonable pains, to prove it was taken for election, had no proof for it in all antiquity, but only that one Canon of Laodicea, where indeed it is evidently used in that sense: but whether of any other election, save by the Bishops (to whom it evidently belongs in the 4th Nicene Canon) in the presence of the people (excluding the audientes) from them to receive testimony of the lives of those who were to be chosen, appears not by that Canon. In the Nicene Canon 4. the difference is clear between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituting by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election, in the beginning of the Canon, and then, (after that regularly performed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination, in the end of it. And by that we may understand Theodoret's meaning Eccl. Hist. l. 5. c. 23. when he saith the Canons forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That a Bishop have ordination without three Bishops: not that there must needs be three Bishops to impose hands, for that is contrary to the Apostolical Canon which is content with two (and yet is by Zonaras himself reconciled with the Nicene that requires three at least) but that there must be three at least personally present at his election, (and that 
* Placuit ad p●obandum or dination●m tuam, ut per omnes in ista Provincia positos literae fierent. Cypr. l. 4. Ep. 8.  with the concurrence also of all the Province that are absent) before he can be ordained lawfully, and when he is so elected, than he may be ordained by two. So when Synesius, Ep. 67. saith of Siderius Bishop of Palebisca, that he was ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if he was not constituted at Alexandria, or not by three Bishops there; meaning the whole affair, as it was made up of Election, and Ordination too, to the former of which the presence of three Bishops was necessary, (though not to the latter.) And so Theodoret again, l. 5. c. 9 affirming from the Nicene Canon, that the custom was for the Bishops in every Province, and the neighbouring Bishops, if they pleased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make the ordinations to the best advantage, must be thus understood, not that all should join in the Ordination or imposition of hands, but (all of the whole Province, either personally, or by their letters joining in the election) two or three should impose hands on him. But this ex abundanti, more than was necessary for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when 'twas used of the Apostles. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is best rendered Church by Church, that is, in every Church one Elder, or Bishop, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ordain Elders in every Church, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to constitute Elders in every city, Tit. 1. 5. every city having a Bishop in it, and so called a Church, to which the believers in all the parts about it belonged, and that Bishop having power to make as many inferior officers in that Church as he thought good. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on ch. 11. b.    

CHAP. XV.  
1. AND certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.]  
Paraphrase 1. And some converted or Christian Jews, which though they believed in Christ, yet thought themselves still bound to the observation of the whole Mosaical Law, told those of the Gentile Proselytes v. 19 that were converted to the faith of Christ also, (of whom some, that is, the Proselytes of the gates, were not wont to be circumcised, but only subscribed to the seven precepts of the sons of Noah) that they must be complete Proselytes of the Jews, submit to their whole Law, and so be circumcised, etc. or else they could not be saved.  
2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and Elders about this question.]  
Paraphrase 2. And Paul and Barnabas opposed these, and the matter being turned into a question, & that undecidable among themselves, neither yielding to the other, it was necessary to appeal to Jerusalem, under which, as the prime Metropolis, the Jews of all Syria and so Antioch were: and accordingly the Church-governors of Antioch determined to send up Paul and Barnabas, and some others with them, to the Bishop of Jerusalem, and the Apostles that were there, and the other Bishops of Judaea (see note on ch. 11. b.) belonging to that Metropolis, to advise whether the Gentiles that received the faith, and lived among the Jewish believers, should be bound to be circumcised, or no.  
3. And being 
* set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brought on their way by the Church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.]  
Paraphrase 3. And the Church bore the charges of their journey, (see note on 1 Cor. 16. a.) and as they went through Phoenicia and Samaria, they told them the great news that occasioned this their journey, the coming in of the Gentiles to the Faith: and all the Christians were very much joyed at it.  
4. And when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders, and they declared all things that God had done with them.  
5. But there rose up certain of the sect of the Pharisees, which believed, saying, that it was needful to circumcise them, and to command them to keep the Law of Moses:]  
Paraphrase 4, 5. And when they came to Jerusalem, they were kindly received by the Christians there, and particularly by James the brother of the Lord than Bishop of Jerusalem, and thence called an Apostle (see note on the title of the Epistle of James, b. and note on 1 Cor. 15. a.) by Peter v. 7. and by John Gal. 2. 9 remaining there at that time, and by all the Bishops of Judaea (see ch. 11. note b.) and began their message by telling them also what success God had given to their preaching among the Gentiles, and how that when the Gentiles, Proselytes, or others, uncircumcised, came in to the Faith, some Judaizing Christians, of the sect of the Pharisees, said, that such of the Gentiles as came in to the faith of Christ, were to be obliged to receive circumcision, and to observe, not only the seven precepts of the sons of Noah, but also all the ceremonies of the whole Judaical Law.  
6. And the Apostles and Elders came together for to consider of this matter.]  
Paraphrase 6. Hereupon James the Bishop of Jerusalem, and Peter, and John, the Apostles (see note on 1 Cor. 15. a. Rev. 4. g. Gal. 2. e.) and the Bishops of Judaea met in council, to deliberate, and debate about this difficulty.  
7. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that a good while ago, God made choice among us, that [the Gentiles by my mouth should hear the word of the Gospel and believe.]  
Paraphrase 7. some uncircumcised Proselytes, Cornelius and his family, Act. 10. should have the Gospel preached to them, and accordingly had, and received the faith, and never were circumcised.  
8. And God which knoweth the hearts, bore them witness, giving them the holy Ghost even as he did unto us;]  
Paraphrase 8. And God, that knew the sincerity of their hearts, testified that they were believers, such as were acceptable to him (though they were not circumcised) and fit to be baptised, giving them that great witness from heaven, sending down the holy Ghost upon them in like manner as he was before sent down upon the Apostles Act. 10. 44.  
9 And put no difference between us and them, purifying their hearts by faith.]  
Paraphrase 9 And dealt with them just as with us, making no difference between us and them, but by the Christian doctrine by them received and entertained, did the same thing on them (far more effectually) for which all the Jewish rites (particularly circumcision) were first ordained, that is, took them off from all their heathen sins.  
10. Now therefore, why tempt ye God, 
* in putting  to put a yoke upon the neck of the Disciples, which neither our fathers nor we were able to bear?]  
Paraphrase 10. This one evidence is sufficient to conclude this whole debate; For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles? That sure makes it evident that there is no difference betwixt us Jews and them. Why then do ye press that which is so contrary to the will of God? why do ye refuse to believe that which is so testified to be his will, and so in effect require more arguments of this, as of a matter still uncertain, and thereby tempt God, (see note on Mat. 4. c.) and think to impose upon Christians of the nations the performance of the whole Mosaical Law, which belonged not to them, and which we Jew's were never able to perform, so as to be justified thereby?  
11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.]  
Paraphrase 11. 'Tis by the Gospel (see ch. 11. 23.) that we expect justification and salvation, through faith and obedience to Christ, and not by Mosaical performances; and so they, if they believe, have the same way to salvation as we.  
12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.]  
Paraphrase 12. After this, the next thing was, that Paul and Barnabas declared in like manner what miracles God had enabled them also to do in the converting of the Gentiles, which was another argument and testimony from heaven, that no difference was to be put between Jews and Gentiles.  
13. And after they had held their peace, James answered, saying,] Men and brethren, harken unto me.  
Paraphrase 13. And next after them James the Just, the brother of the Lord, the then Bishop of Jerusalem, began to speak, saying,  
14. Simeon hath declared how God at the first 
* looked down to take out of the Gentiles, or, was pleased to take  did note a visit the Gentiles, to take out of them a people for his name.]  
Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God (in that case of Cornelius) that the Gentiles should without any scruple have the Gospel preached to them, and be baptised, and received into the Church.  
15. And to this agree the words of the Prophet, as it is written,]  
Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets, for so Am. 9 11. they are the words of God,  
16. After this I will return, and will build up the tabernacle of David which is fallen down, and I will build again the ruins thereof, and I will set it up,  
17 That the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called. saith the Lord, who doth all these things.]  
Paraphrase 16, 17. In the latter days (the age of the Messias wherein now we are) I will rebuild me a Church among the Jews, those few of them who shall believe in Christ, see note on Heb. 8. a. who together with the believing Gentiles shall become my people, saith the Lord Jehovah, whose wonderful work this is, to make the Jews and Gentiles one people, and who doth very well like that Jews and Gentiles should be thus united, though formerly he had made some difference between them.  
18. Known unto God 
† or, is his work, for the King's MS. and the ancient Gr. & Lat. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are all his works from the beginning of the world.]  
Paraphrase 18. This, though it were not brought to pass actually till these latter days, was yet foreseen and predetermined by God long ago, and accordingly thus foretold through revelation from God by that Prophet.  
19 Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God;  
20. But that we write unto them, that they abstain from pollutions of Idols, and from fornication, and from things strangled, and from blood 
* or, and whatsoever they would not have done to themselves, do not to others; for the ancient Grand Lat. MS. and many other cop●es here add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so v. 29. .]  
Paraphrase 19, 20. Therefore my conclusion and determination is, that we should not require, or force them to be circumcised, who from Gentiles turn Christians, but content ourselves that they receive the precepts of the sons of Noah only, as proselytes of the gates are wont to do.  
21. For Moses 
† from the ancient times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of old time hath in every city them that preach him, being read in the synagogues every sabbath day.]  
Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jews; for the contrary appears by the Christian practice, even where these proselytes of the Gentiles are; there the books of Moses, as hath been customary from of old, are still continued among them, to be read aloud in the synagogue every Saturday, (to which the Council of Laodicea did after add the reading of a Chapter in the New Testament) to signify their respect to the Mosaical Law, and their not offering it contempt among the proselytes, though they did not require them to be circumcised.  
22. Then pleased it the Apostles and Elders, with the whole Church, 
* having 〈◊〉 chosen 〈◊〉 out of theselves, to send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so v. 25.  to send chosen men of their own company to Antioch, with Paul and Barnabas, namely Judas surnamed Barsabas, and Silas, 
† govern●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chief men among the brethren:]  
Paraphrase 22. The business being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem, the next thing was, that James and Peter and John, and the Bishops of Judaea, with the general consent and approbation of the whole Church of Jerusalem, (see note on c. 6. b.) thought fit to choose some Bishops of Judaea, that were present at the Council, to go along with Paul and Barnabas to Antioch: and the persons pitched on were Judas and Silas, Bishops of several Churches, (see note e.)  
23. And wrote letters by them after this manner, The Apostles, and Elders, and brethren send greeting to the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia.]  
Paraphrase 23. And they put their Decree into form of an Epistle, in these words, The Apostles etc. that is, The Bishop of Jerusalem, and Peter and John the Apostles, and the Bishops of Judaea, and the whole society of Christians (see note on c. 6. b.) salute the Church of the Gentiles (see note on Rev. 11. 6.) which is in Antioch the Metropolis, and in Syria, and Cilicia, which retain immediately to it, and ultimately to Jerusalem, see ver. 2.  
24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, 
* removing your minds  note b subverting your souls, saying, Ye must be circumcised and keep the Law, to whom we gave no such commandment:]  
Paraphrase 24. When we received advertisement, that some of the Judaizing Christians which went from hence, v. 1. endeavoured to subvert you, and to carry you away to a groundless new doctrine of the necessity of all Christians being circumcised, they having no manner of commissions, or instructions from us to do so:  
25. It seemed good unto us, being assembled with one accord, to send chosen men unto you, with our beloved Barnabas and Paul,]  
Paraphrase 25. We decreed in council, and resolved to send a couple of our own Bishops to accompany those two which came from you, Barnabas and Paul,  
26. Men that have 
† veatured their lives to all temptation; fo● the Gr. 〈◊〉 Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hazarded their lives for the name of our Lord Jesus Christ.]  
Paraphrase 26. Persons with which we have little reason to find any fault, in what they have asserted in this matter of difference, but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness, and run the hazard of their lives for the Gospel's sake, and for the service of Christ.  
27. We have sent therefore Judas and Silas, who note c shall also tell you the same things by mouth.]  
Paraphrase 27. We have sent, I say, with them Judas and Silas, on purpose, that they might tell you by word of mouth more at large what here we write more briefly.  
28. For it seemed good to the holy Ghost and to us, 
* that 〈◊〉 more burden be 〈◊〉 on you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to lay upon you no greater burden than these necessary things:]  
Paraphrase 28. viz. that we, the Bishop of Jerusalem, to which as the prime Metropolis all Syria and Antioch doth belong, together with Peter and John the Apostles here abiding, and the Bishops of Judaea, all together in council, having prayed to God to send his holy Spirit to abide among us, and to lead us into all truth, have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision, or other Judaical observances (ordinarily required of all that will be Jewish Proselytes, or enter into the Mosaical Covenant) or to any more than those few things that have among the Jews been required of all Proselytes of the gates (that is, of all the Gentiles that were in any wise permitted to come into their ●emple to worship God:)  
29. note d That ye abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication: 
† see 〈◊〉  from which 
* keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note d.  if ye keep yourselves ye shall do well.] Fare ye well.  
Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah, which sort of precepts if you observe, there shall be no more of the Mosaical Law required of you, particularly circumcision shall not.  
30. So when they were dismissed they came to Antioch: and [when they had gathered the multitude together, they delivered the Epistle.]  
Paraphrase 30. calling the Church together, presented the Decretal Epistle to them in the presence of the whole congregation.  
31. Which when they had read, they rejoiced for the 
† 〈◊〉 on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see c. 9 31.  consolation.]  
Paraphrase 31. And when the Church had received and read the letter, they were much joyed at the approbation of their practice by the Apostles (see note on Joh. 14. b.)  
32. And Judas and Silas being note e prophets also themselves, exhorted the brethren with many words, and confirmed them.]  
Paraphrase 32. And these two Bishops of Judaea were endued with a prophetic Spirit, able to expound and interpret Scripture, and usually employed in confirming and building up believers in the faith, and accordingly thus they did here.  
33. And after they had tarried there a space, they were 
* 〈◊〉 with peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let go in peace from the brethren unto 
† or, 〈◊〉 that had sent them, for the 〈◊〉 MS. and 〈◊〉 ancient 〈◊〉 & Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Apostles.]  
Paraphrase 33. And when they had stayed at Antioch some time, they took their leaves to depart, with farewells and thanks, and prayers for their prosperity v. 40. (see Mat. 10. 13.) and the like, to those of Jerusalem, James and Peter, etc. which had sent them.  
34. Notwithstanding it pleased Silas to abide there still.]  
Paraphrase 34. But upon some occasion Silas chose not to return yet, but stayed with Paul and Barnabas.  
35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.]  
Paraphrase 35. And Paul and Barnabas stayed at Antioch, instructing them that had received the faith, and revealing it to them that had not, and so did also divers others of the disciples which came thither, c. 11. 19  
36. And some days after Paul said unto Barnabas. Let us go again and visit our brethren in every city, where we have preached the word of the Lord, [and see how they do.]  
Paraphrase 36. and see how they advance in the knowledge of Christ, and confirm them, ver. 41.  
37. And Barnabas 
* counsell● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  determined to take with them John, whose surname was Mark.  
38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.]  
Paraphrase 38. But because this John had left them when he went from Pamphylia, c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their business, Paul resolved he should not be taken with them.  
39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus.  
40. And Paul chose Silas, and departed, being recommended by the brethren [unto the grace of God.]  
Paraphrase 40. to the favour and mercy of God.  
41. And he went through Syria and Cilicia, confirming the Churches.  

Annotations on The Acts of the holy Apostles. Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Visit the Gentiles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint, joined with an Infinitive Verb, not an Accusative Noun after it, signifies to be pleased, to delight, Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Hebrew hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I will rejoice, or delight. It is true the word signifies to visit, Luke 1. 68 and that may be thought also to have at some distance an Infinitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show mercy, after it, v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noun after it, but only and immediately an Infinitive mood, and so is parallel only to that before mentioned in the Septuagint, and so in reason must be interpreted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Subverting your souls] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transfer (as Gal. 1. 6.) men's minds, to carry them from one object to another: so Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to transpose; and Budaeus, that it is properly of those who gather up their goods, and go somewhither else; and again Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place; and so here to infuse some new false doctrine into them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Shall also tell] The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future, who shall tell, dicturos: and so 'tis frequent in these writers. Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. where the ship was to be unladed of its burden; and so Mat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where is Christ to be born? and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; how can it be that the dead shall be raised, and with what body shall they come? So Joh. 14. 19 ye see me, and the world seeth me no more, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense, where the sense is, ye shall, and the world shall not see me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the future; and again v. 28. ye have heard that I said to you, I go ●way, and I come unto you, that is, that I am to go, and shall after that again return to you. So Mat. 3. 10. every tree that beareth not good fruit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is (that is, is to be, must be, shall be) cut down, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. That ye abstain] To what hath been said of the Proselytes among the Jews in many places (all referred to Note on c. 10. a.) more must now be added for the explication of this Canon of the Council at Jerusalem. For the question being, whether the Gentiles that turned Christians should be bound to all those things which were required of the Proselytes of justice, or only those things which were required of the Proselytes of the gates, and the Apostles answer being in these words, that they should be bound to no more but these necessary things, to abstain, etc. the question will be, what those particulars that are there named belong to. To which the answer must be, by setting down what was required of each of those sorts of Proselytes. Or the former sort 'tis sufficiently known that it was required, that they should submit to the whole Mosaical Law, to be circumcised, etc. as appears by the ground of this quarrel or dispute here, at the beginning of the Chapter. And to this purpose 'tis observable that the Epistle which is extant, and affirmed to be written by this Barnabas here mentioned, doth principally insist upon the no-necessity of circumcision in Christians, (see § 7.) and § 2. hath these words, In hoc providens est & misericors Deus, quia in simplicitate crediturus erat populus, quem comparavit dilecto suo, atque ostendit omnibus nobis, ut non incurramus tanquam Proselyti ad illorum legem. 'Tis God's mercy that the people which be purchased for his son should believe in simplicity, and not as Proselytes (of the Jews, of this first kind) run to their Law. Of the second sort of Proselytes 'tis as much acknowledged, that there was no more required than the observation of six precepts given to the sons of Adam, and the seventh superadded to the sons of Noah, all together styled the seven precepts of the sons of Noah, which were these; The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of strange worship, or of renouncing the Idolatry of the heathens the not worshipping other Gods. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the benediction (that is, the worship) of the name, that is, the true God. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgements, or administration of justice. The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of disclosing nakedness, that is, of abstaining from all uncleanness, and interdicted marriages, within those degrees which are set down Leu. 18. The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of shedding blood, or against homicide. The sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of these, or ravine, and doing as they would be done to by others. The seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a member of any live creature, or that they should not eat the flesh of any creature with the blood in it, a ceremony chosen by God as a means to keep them in detestation and abhorrence of the sin of Homicide, occasioned probably by the bloodiness that was among the men of the old world, and accordingly given to Noah after the flood, Gen. 9 4. and consequently to all the Proselytes among the Jews, Leu. 17. 10. Now that the observation of the whole Law, particularly Circumcision (the matter of the question, and the character of the first kind of Proselytes) was not required here by the Apostles, 'tis clear It follows therefore that it must be only the second sort, the observation of the precepts of the sons of Adam and Noah. Of which 'tis clear that some are here named, and it were sufficient to say that those some might be set down to signify all the rest, though they were not expressly mentioned. As in Phocylides, 'tis not unreasonable to say that that verse of his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not to eat blood, and to abstain from the Idol-sacrifices, denotes the whole number of these seven precepts. But it is possible we may go farther in this matter, and find all the whole number of the seven here set down, thus; The command to abstain from things offered to Idols contains the two first precepts, that of rejecting Idols, and worshipping the true God. The worshipping the true God, is the Affirmative part of the precept, and must be supposed, cannot be left out when all the Idol-worships are prohibited, and therefore are they prohibited that the true God may not have a rival in his worship, which therefore must comprehend the precept of worshipping him. And for the Negative part of the precept, the rejecting of Idols, or the notworshipping them, that is contained in the abstaining from things offered to them: for the feasts being a part of the Gentile sacrifices, or a table for the worshippers being always furnished with the remainders of the sacrifices, the abstaining from those feasts was the abstaining from that worship; and therefore 1 Cor. 10. 14. when the Apostle saith, fly from Idolatry, it is clear by the consequents, v. 19 20. that this abstinence from the Idol feasts, together with the consequents thereof, is the thing forbidden by him. Then the command to abstain from blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the fifth of those precepts, the solemn prohibition of Murder or of the effusion of man's blood, Gen. 9 6. given before to the sons of Adam, and there renewed to Noah. So Saint Cyprian understood it 
* l. 3. 119.  ad Quirin. Abstinere à sanguinis effusione, to abstain from effusion of blood, which he cannot mean of the blood of beasts, for that they were commanded (not forbidden) to pour out upon the ground, Leu. 17. 13. And so others whom S. Austin mentions 
* l. 32. c. ●3.  Cont. Faust. Manich. Intelligunt à sanguine abstinendum nequis homicidio se contaminet, they understood the precept of abstaining from blood, that none should pollute himself with homicide. And for those that understand it of the blood of beasts, many of them leave out the mention of things strangled, as being all one with this notion of it. So doth Irenaeus l. 3. c. 1●. Tertullian De pudicit. c. 12. and S. Austin in that place against Faustus, giving this interpretation of it, nè quic quam ederent carnis cujus sanguis non esset effusus, not to eat any flesh, whose blood hath not been poured out; though some others (by mistake, I suppose) understand it of the blood of beasts, and yet retain the mention of things strangled also. Thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that of things strangled is the seventh of those, Gen. 9 4. Flesh with the life thereof, which is the blood, ye shall not eat. A ceremony superadded to that former precept of not shedding man's blood, to hedge it in, and secure it now, having, as 'tis probable, been so foully broken by the Giants before the flood, Gen. 6. 4. So again in this Judaical law, Thou shalt not eat the flesh in the blood, but power out the blood of every beast upon the ground, Leu. 17. 13. Fourthly, that of fornication is the fourth of those, containing the interdict of all unnatural pollutions, especially such as the Gentiles were so generally immerssed in, All which are, here and in many other places, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication, according as Thomas Magister makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper word to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by. As also the marriages within forbidden degrees, which are called the disclosing of nakedness, Leu. 18. and appear to have been interdicted before the Levitical Law, by the punishment that fell upon the nations for the breach of them, v. 27. and are expressly styled fornication, 1 Cor. 5. 1. To which if we add those words which some editions add after these (the Complutensis out of three or four very ancient Manuscripts, and particularly Beza's venerable Greek and Latin one, as we have noted) and which Irenaeus l. 3. c. 12. and the Aethhiopic and other interpreters retain, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what you would not have done to yourselves, do not ye to another, that will be verbatim that other precept of theft or rapine, for which other Jewish writers read, doing as they would be done to. And so we know that thou shalt love thy neighbour as thyself, Mat. 19 19 is set in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not defraud or deprive, in the parallel Mar. 10. 19 As for that de judiciis, that might reasonably be left out, now that the Jews were every where under the Roman power, and they that came from Gentilism to Christianity were not to change their obedience to Magistrates. However all that could be their duty to do in this respect, was to live justly with one another (not to subject themselves to the Judicial laws of the Jews, which they were never concerned in) and that was the sum of the former precept of doing as they would be done to, and therefore may very well be reduced to it. And so all the seven precepts will be here contained. By this it appears, what was the direct importance of this Jerusalem-Canon, viz. that the Gentile Christians should not be obliged to the laws of the first sort of Proselytisme, to Circumcision and the like Judaical observances, concerning which was the only question, v. 1. And this one thing they are pleased thus to express, that the observations that belonged to the second sort of Proselytisme, were all that were proposed to the Gentile Christians, and nothing besides, the whole weight of the Canon (as of the Question brought before the Council) lying on these words in the beginning of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have defined that no more weight be laid on you, that is, that Circumcision, etc. be not imposed. Now if it be demanded, whether by virtue of this Decree thus explained, all these particulars (the whole seven Precepts of the sons of Adam and Noah) be not here given to all Christians, and consequently whether all such are not here commanded strictly to abstain from things strangled, to pour out the blood of beasts upon the ground, and not to eat it in any manner of preparation; To this I answer, by remembering, 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things offered to Idols are here joined with these under the same interdict, and those in S. James' first draught of the Canon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pollutions, or abominations, of Idols, which yet Saint Paul expressly defines, after this time not to be unlawful for Christians to eat of, unless in one peculiar case. 2dly, Then it must be considered, that these Precepts of the sons of Noah were not all of one kind in respect of the matter: some of them were branches of the Law of nature, written in men's hearts, before they were given to the sons either of Adam, or Noah; some of them were not so, but only of Gods positive Law given first to them, and after to the Jews. Those which were of the former sort, did no doubt remain in force to all mankind, and so obliged the Gentiles, which then received the faith, and so all other Christians, to the world's end. As for those of the second sort, they are again to be distinguished, some of them being given to Adam in the first creation, of which Asterius saith, Hom. de Repudio, p. 590. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they became the nature of the whole posterity; others not to Adam, but to the sons of Noah: some again confirmed and continued by Christ, others not. That of fornication, or disclosing of nakedness, as a branch of the matrimonial, and so positive law, given at the first creation of male and female, and containing under it the prohibition of incestuous marriages, or such as are within the degrees limited, Leu. 18. is sure obligatory to all, specially being under the same interdict by Christ, as in the Gospel is expressly set down by him in point of Divorce and Polygamy, (wherein he refers them to the Original Law, given to the sons of Adam, but for the hardness of hearts dispensed with among the Jews) and by the Apostle is taken for granted in that other branch of prohibited degrees, 1 Cor. 5. 1. and therefore of this there is as little doubt, but that it still remains in force among Christians. But for those other two, of meats, of abstaining from things offered to Idols, and blood, or things strangled, as neither of them were of the Law of Nature, which leaves all meats indifferent, and free to all men in all times, but stand only by positive Law, given to the sons of Noah, the latter expressly as a ceremony to secure men from murder, by giving them a great awe and reverence to blood, and the former to keep them at the greatest distance from Idolatry; so are they not confirmed or continued by Christ, who on the other side restores the natural liberty in this kind, takes away all difference among meats, so that after this, nothing that goes into the mouth should pollute the man, no sort of meat should be deemed common or unclean. In the Old Testament Deut. 14. 21. a mark we have to discern, that all mankind was not then under this obligation, for the morticinum, which is of this nature, as having the blood in it, the Jews might give or sell to an alien, though they might not eat it themselves; and for the whole New Testament there is not in that any the least appearance, or colour, of interdict of any sort of meats, save only in this one Canon, but rather every where liberty proclaimed, and that expressly in one of those that are here named, after the time of making this Canon 1 Cor. 10. 27. and more generally in all sorts of meats, Rom. 14. 3. Col. 11. 16. only with this exception, that it be not to the scandal or detriment of weak Christians: who these weak Christians were, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is set down Rom. 14. 2. the Jewish believers, who yet took themselves to be obliged to observe the Mosaical Law, and upon that score there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eat herbs, abstain from many sorts of meats, which others freely used. And in mere compliance with these it was, that these words of the Canon were inserted. This I shall best set down in the words of 
* Con●r. ●●●st. l. 32. c. 13.  S. Augustine, Si hoc tune Apostoli praeceperunt, ut ab animalium sanguine abstinerent Christiani, nee praefocatis carnibus vescerentur, elegisse mihi videntur pro tempore rem facilem, & nequaquam observantibus onerosam, in qua cum Israelitis etiam Gentes aliquid communiter observarent, When the Apostles made the decree that Christians should abstain from the blood of living creatures, and not eat flesh that was strangled, they chose for the time an easy thing, no way burdenous to the observers, wherein the Gentiles might observe somewhat common with the Jews. This then being the only ground of the Decree and observance, viz. compliance with, and unwillingness to scandalise the Judaizing Christians, and except in that one case of scandal, all meats being pronounced free, and indifferent to all Christians, and so both things strangled (and blood) and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portions of sacrifices sold in the shambles, It follows regularly, that as soon as this one reason of the Decree ceased, that is, as soon as the Jews and Gentiles were form into one Communion, as soon as the fear of this scandal was removed, all force or obligation of this Decree ceased also. This is also distinctly S. 
Ibid.  Augustine's sense, Transacto illo tempore, quo illi duo parietes, unus ex circumcisione, alter ex praeputio venientes, quamuìs in angulari lapide concordarent, tamen suis quibusdam proprietatibus distinctiùs eminebant, & ubi Ecclesia Gentium talis effecta est, ut in ca nullus Israelita carnalis appareat, quis jam hoc Christianus observat, ut turdos vel minutiores aviculas non atting at, nisi quarum sanguis effusus est; aut leporem non edat, si manu à cervice percussus nullo cruento vulnere occisus est? But when that time was past, wherein the circumcised and uncircumcised were differenced one from the other, and when the Church of the Gentiles was so framed, that no Israelite according to the flesh appeared in it, what Christian doth now observe this, not to touch any little bird whose blood hath not been poured out, not to eat of a Hare struck on the neck with the hand, and so killed without any effusion of blood? And this, it seems, so universally the sense of the Church in that Father's time, that he concludes, Et qui fortè pauci adhuc tangere ista formidant, à caeteris irridentur, Those few which perhaps still make scruple of touching, that is, eating, those, are laughed at by the rest. Adding: It a omnium animos in hac re tenuit illa sententia veritatis. Non quod intrat in os vestnum, etc. That sentence of Christ's hath possessed all men's minds in this matter, Not that which enters into the mouth (that is, nulla cibi natura, no sort of meat) defiles the man, is unlawful under the Gospel. Thirdly, for this Canon itself, at that very time when it was given, it cannot fi●ly be deemed a Precept, there being then no need of such. For it must be remembered, that they who were concerned in this question, and to whom the Decree was sent, did already observe these seven precepts of the sons of Noah, and therefore needed not be commanded by the Council to observe them. This appears in that the Apostle, when he preached in any city, did it as yet in the Synagogues of the Jews, whither the Gentiles could not come, unless they were Proselytes of the gates, and so had received these seven precepts; see c. 13. 5. 14. 16. 26. 42. 43. and c. 14. 1. And accordingly it is set in the words of the decree, v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from which keeping yourselves, ye shall do well, noting them to keep them (in the present tense) already, as all such Proselytes did. Fourthly, as there was no need of making any command to them who did it already, so the words are not delivered in form of precept, but only so, as to pronounce them free from any further obligation; doing this, which you do already, ye shall do well, that is, no more shall be imposed upon you. Here, I suppose, it will be objected, that the abstaining from all these here named, and so from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things strangled, which is one of them, is called these necessary things, and therefore that these are looked on as necessary for Gentile Christians. To which I answer, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary must here be interpreted by the Context, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not necessary to all Christians, but necessary to all Proselytes of the Jews. And this will appear, by considering, that there were many more things necessary to Christians in the latitude than those which are here named, whereas the Text saith that only these necessary things are by the Apostles and the Synod required; which makes it needful to understand this necessity in reference only to those Proselytes of the Jews. And then the mention of that will signify no more, but that the observing those seven precepts was necessary to the lowest sort of Jewish Proselytes, those of the gates: not that it was here required of the Christians, being, as was said, already performed by them, and the design of the Canon being only to pronounce their liberty, or that circumcision was not required of them, and meddling no farther, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unless by way of counsel, (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to them v. 20. may import) not of command, thus far, at the present, to comply with the Jews, for unity and amity sake, to do what the lowest sort of their Proselytes did, that so they might not abhor them as profane persons, and refuse to live among them. For this must be remembered again, who they were that were concerned in this Canon, viz. the Gentiles at that time converted to Christ, who lived among the Jewish Christians at Jerusalem, and the Churches of Judaea, and particularly at Antioch, and in that whole province of Syria and Cilicia, (which was immediately under the Metropolis of Antioch, but belonged also to Jerusalem) to whom this decree was sent v. 23. (& accordingly having been delivered at Antioch, was afterward communicated to the several Cities or Churches in that province, ch. 16. 4.) Not all the Gentile Christians every where, (for to the Corinthians he gave very different directions, viz. that they might freely eat any kind of meat, even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of the Idol-sacrifices, save only in case of scandal) but those particularly about whom the question was asked, the Gentile Church at Antioch and the rest under the prime Metropolis, Jerusalem, which was far from being all the Gentile Christians in the world; and these again in respect of the Pharisaical Judaizing Christians at that time, that came from Judaea, who though they had received Christ, yet stood so far for their Mosaical rites, that they would not permit any Gentile, though Christian, to live among them, unless he observed those precepts: which compliance therefore was then necessary to the making up of a Church of Jews and Gentiles, which otherwise would not have associated: which cause being ere long taken away (and the Jewish and Gentile Congregations at Antioch joined under Ignatius) the prohibition of those things here mentioned, which are not in their own nature unlawful (viz. that of things strangled and offered to idols) will now evidently not belong to the Gentile Christians of other places, all force of this Canon having by long disusage of the Western Church, and by the nature of Christian religion (which takes away all differences of meats) and by the coalescence of Jewish and Gentile Christians, been superseded even in those very Churches where it had been observed. Nay the Canon itself, and the intention of it, being rather the stating the question against those that required them to be circumcised, and so to do more than the commanding that they should do thus much; mean while it cannot be denied but that the practice of this abstinence from blood and things strangled, had a long continuance in a great part of the Church, especially among the Greeks. See Tertullian Apol. c. 9 and Minutius in Octau. Euseb. l. 5. c. 1. Clemens Alex. Paedag. l. 3. c. ●. Nicephorus l. 4. c. 17. in the story of Biblys. L●v Novel. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no man should make blood food, and expressly against puddings of blood. And Lucian in P●regr. mentions it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was seen ●ating somewhat which was abominable among them. It hath crept in also among the Apostolical Canons; not among the first fifty, which have had always a venerable authority in the Church, but those other suppositious additions of the Greeks, where Can. 63. are together forbidden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flesh in the blood of its life, and that which is torn by beasts, or dyeth of itself. A touch of it there is in the Council of Gangra, Can. 11. in the year of Christ, 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any condemn him that eats flesh, (except it be blood, or what hath been sacrificed to Idols, or strangled) let him be anath●ma. And in the 6th Council in Trullo, the 67th Canon is agreeable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The holy Scripture hath commanded us to abstain from blood and things strangled and fornication: Those therefore that for delicacy by any act dress the blood of any creature for food, and so eat it, we vehemently rebuke. If therefore any man shall from henceforth dare to eat the blood of a beast after any manner, if he be a Clerk, let him be deposed, if a Laic, excommunicated. Among the Latins we have the 20th Canon of the second Council of Orleans, in the year 536. Qui cibis Idolorum cultibus immolatis gustu illicitae praesumptionis utuntur ab Ecclesiae coetibus arceantur; similiter & high qui bestiarum morsibus extincto vel quolibet morbo aut casu suffocato vescuntur, They that eat meat offered to Idols, shall be excommunicate, and so likewise they that eat any thing that is killed by beasts or suffocated by disease or casually, (which particularly belongs to morticina, which are generally accounted unwholesome for food, and comes not quite home to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things strangled in the latitude:) and other like instances will be met with. But though most of the Greeks continue this kind of abstinence very strictly and scrupulously, yet of the Westen Church it is sure, that this abstinence is and long hath been disused by them. So saith Balsamon on the 
* Can. 63.  Canon Apostol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Canon is to be noted for the Latins, who eate things strangled indifferently. And so again on the 
* Can. 66.  Canon in Trullo, adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I hear also that they of Hadrianople use beasts blood with some meats. And so certainly they may, though others use not that liberty, it being doubtless le●t free by Christ, all meats clean and lawful being taken with thanksgiving, and as rites and ceremonies, so such outward observances being variable in respect of time and place, and the Greek practice of no force to conclude other men. To this great controversy among the Jewish Christians, concerning the necessity or nonnecessity of Circumcision, 'twill not be amiss to add a parallel story between two eminent Jews, no Christians, in Josephus, Ant. l. 20. c. 2. concerning Izates king of the Adiabeni. This person, with his mother Helen, was converted to the Jewish religion, and thinking that he was not a perfect Jew, unless he were circumcised, told Ananias, who had instructed him in the Jewish religion, how willing he was to be circumcised. This Ananias persuaded him from so doing, because it might alien the minds of his people from him, and threatened that he would leave him, unless he gave over that purpose; told him that he might piously worship God (that is, in the Scripture phrase, be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a worshipper or Proselyte of the Jews) without being circumcised, that religion consisted more in this then in the circumcision of the flesh, that God would pardon the omission of that seal, when necessity so required, and consequently when such a danger as the defection of his subjects was consequent to it. And by this means he quieted his mind. But after this comes one Eleazar a Galilaean out of Judaea, one counted very skilful in the Law, and he finding the King reading Moses' books, presently thus aslaults him, Do you know, Sir, what injury you do to the Law, and so to God? 'tis not enough to know God's commands, unless you practise them: How long will you remain uncircumcised? If you have never yet read the Law which commands circumcision, read it now, that you may know what an impiety 'tis to omit it. This presently persuaded the King, who went accordingly into a chamber, and caused a Chirurgeon to circumcise him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Prophets] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophet in the Old Testament, signifies not only him that foretelleth future events, but all those who make known the will of God to those that knew it not. A peculiar importance, it seems, it hath in the Church of Christ under the New Testament, differing from Apostles on the one side, and Evangelists on the other, as may appear 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. 28. and Eph. 4. 11. The Apostles were those peculiar persons, who were by Christ designed to that office, his missi, or messengers, with commission immediately from him; such were the Twelve, and (extraordinarily called) S. Paul also. The Evangelists were those which were sent by the Apostles whither they could not go themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the Dioecese that belonged to these was the whole world, or those special parts of it which the Apostles had allotted to one another. Beside these, the Prophets were those that in particular Churches rueld and taught as Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (see Note on 1 Cor. 12. d.) and over and above, had that special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of, expounding Moses and the Prophets, and demonstrating out of them the truth of Christian religion. This was the exhorting and confirming that here is spoken of, and which is attributed to them as Prophets, (not excluding, but containing the gift of foretelling things to come also, as of Agabus we read c. 11. 28.) Agreeably these that are here called prophets, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 22. governor's of Churches (see Note on Heb. 13. b.) and are accordingly to be resolved persons entrusted with the power of Bishops in particular Churches of Judaea, and so members of the Council at Jerusalem. And so when 'tis said, that there were at Jerusalem Apostles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem, but Bishops of Judaea, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here, Judas and Silas, and that Elder, or Bishop, of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there.    

CHAP. XVI.  
1. THen came he to Derbe and Lystra, and behold a certain disciple was there named Timotheus, the son of a certain woman which was a Jewess, and believed; but his father was a Greek;]  
Paraphrase 1. His father was a Greek, but his mother an Hebrew, named Eunice, and a Christian 2 Tim. 1. 5. He therefore a Gentile, as appears both by his name, which is Greek, and by his not being circumcised the eighth day,  
2. Which was well reported of by the brethren, which were at] Lystra, and Iconium.  
Paraphrase 2. Who was a Christian approved of all in  
3. Him would Paul have to go forth with him, and took and circumcised him, because of the Jews which were in those quarters: for they knew all that his father was a Greek.]  
Paraphrase 3. Him Paul chose to go, and accompany, and assist him in preaching, which because the Jewish Christians would not let him do (the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jews, at least they would never hearken to, or benefit by his preaching, having a special aversion to such) he therefore circumcised him, his father being a Greek, and consequently his not being circumcised in his childhood being known to all.  
4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and Elders, [which were at Jerusalem.]  
Paraphrase 4. which had assembled at Jerusalem in Council ch. 15.  
5. And so were the Churches established in the faith, and increased in number daily.]  
Paraphrase 5. And thus they confirmed the Churches, and every day converted many to the faith of Christ.  
6. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden [of the holy Ghost to preach] the word in Asia,  
Paraphrase 6. by a revelation (such as was mentioned ver. 9 see ch. 18. 5.) to preach  
7. After they were come [
* by, or, over against, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to Mysia, they assayed to go 
† by Bythinia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into Bythinia; but the Spirit suffered them not.]  
Paraphrase 7. over against Mysia, they purposed to pass by Bythinia, but they received a revelation which forbade them.  
8. And they passing by Mysia came down to Troas.  
Paraphrase 8. And therefore not coming to, v. 7. but passing by Mysia, they  
9 And a vision appeared to Paul in the night. There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.  
10. And after he had seen the vision we endeavoured to go into Macedonia, [assuredly gathering] that the Lord had called us for to preach the Gospel unto them.  
Paraphrase 10. upon discourse resolving from the vision  
11. Therefore losing from Troas, we [came with a straight course] to Samothracia, and the next day to Neapolis,  
Paraphrase 11. had a very fair gale that brought us directly  
12. And from thence to Philippi, which 
* is a prime city of a part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is [the chief city of that part of Macedonia, and a colony:] and we were in that city abiding certain days.  
Paraphrase 12. a metropolis of one part of Macedonia, and this city a colony of the Romans, v. 21.  
13. And on the Sabbath we went out of the city [by a river side, note a where 
† a place of prayer was reputed to be, or we thought there was an oratory, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prayer was wont to be made; and we sat down and spoke to the women which 
* assembled there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  resorted thither.]  
Paraphrase 13. where by a river side there stood an oratory, and thither we went, and going in found many women together, and to them Paul preached the Gospel.  
14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, [which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.]  
Paraphrase 14. a Proselyte of the Jews, was an auditor, and by the grace of God she received the faith.  
15. And when she was baptised, and her household, she besought us, saying, [If ye have judged me to be faithful to the Lord,] come into my house, and abide there. And she constrained us.  
Paraphrase 15. If ye believe my conversion to be sincere, do me the favour to  
16. And it came to pass, as we went [to prayer, a certain damosel possessed with a note b spirit of divination met us, which brought her masters much gain by soothsaying.]  
Paraphrase 16. to the oratory (see note a) that a young maid that had a prophetic spirit by being possessed by some devil (Leu. 19 31.) which spoke from within, or out of the belly of her, which had gained her masters a great deal by telling of strange things, whether future or otherwise, met us.  
17. The same followed Paul and us, and cried saying, These men are the servants of the most high God, which show unto us the way of salvation.  
18. And this did she many days: but Paul being grieved, turned, and said to [the spirit,] I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.  
Paraphrase 18. that evil spirit that possessed her  
19 And when her masters saw that the hope of their gains was gone, they 
† laid hold on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  caught Paul and Silas, and drew them into [the 
* court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mat. 7. note b.  marketplace] unto the rulers,  
Paraphrase 19 the place of judicature  
20. And brought them to the 
† captain's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 10. v. 22, 35, 36.  magistrates, saying, These men being Jew's do exceedingly trouble our city,  
21. And teach customs which are not lawful for us to receive, neither to observe, being Romans.]  
Paraphrase 20, 21. And apprehended and brought them to the captains of the bands of Roman soldiers (see note on Lu. 22. g.) telling them, that these men being Jews (under which name they contained Christians also, not discerning the difference between them, and teaching a religion contrary to theirs, prohibited by the Roman laws (which permitted the practice of no worship but what was approved by the Senate) did much disquiet and disturb the city, which was a Roman colony, v. 12. and being partaker of the privileges of the city of Rome (see note on ch. 22. e.) was to be governed by the Roman laws.  
22. And the multitude rose up together against them: and the magistrates note c rend off their clothes, and commanded to 
* beat them with rods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beat them.  
23. And when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them safely.  
24. Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.  
25. And at midnight Paul and Silas prayed and sang praises unto God: and the prisoners heard them.  
26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.  
27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.  
28. But Paul cried with a loud voice, saying, Do thyself no harm; for we are all here.  
29. Then called he for a light, and sprang in, and came trembling, and fell down before Paul and Silas,  
30. And brought them out, and said, Sirs, what must I do to be saved?]  
Paraphrase 30. And brought them out of the inner prison, v. 24. and said, Sirs, I see and acknowledge that the doctrine taught by you is the truth of the eternal omnipotent God, thus testified by him by miracles, which therefore all are bound to receive that will be saved. Tell me, I beseech you, what I must do to be capable of that salvation.  
31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thine house.]  
Paraphrase 31. And they told him that the receiving and embracing the doctrine of Christ, and regulating his life according to it, was that which was required of him and his family.  
32. And they spoke unto him the word of the Lord,] and too all that were in his house.  
Paraphrase 32. And they preached the Gospel to him,  
33. And he took them the same hour of the night, and [
† washed them 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  washed their stripes,] and was baptised, he and all his, straightway.  
Paraphrase 33. used the best remedies he could to assuage the pain, and heal the wounds and soreness that remained from their scourging,  
34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.  
35. And when it was day, the magistrates sent the sergeants, saying, Let those men go.  
36. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.  
37. But Paul said, they have beaten us openly uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily? nay verily, but let them come themselves and fetch us out.  
38. And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans.  
39 And they came and besought them, and brought them out,] and desired them to depart out of the city.  
Paraphrase 39 And they came, and brought them out of the gaolers house, which was now their prison v. 34. and gave them very fair words, and attended on them out of the prison.  
40. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren they 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comforted them and departed.]  
Paraphrase 40. And from the prison they went to the house of Lydia; and having spent some time in confirming the Christians (see note on Joh. 14. b.) they went out of Philippi.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Where prayer was] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place set apart, or accustomed for the service of God, there is little question: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building Oratories, in the 3. book of Maccah. and so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for praying places, it is that Juvenal hath made use of it for a begging place, or a corner, or porch, where beggars meet, — in qua te quaero proseucha? and Cleomedes l. 1. c. 1. speaking of some strange words and forms of speech used by Epicurits, saith they are such as are fetched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fetched from the middle of a proseucha, from those that use to beg there, certain Jewish obsolete words or phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more humble than those that creep on the ground. As for that of Oratories, which is the Scripture acception of the word, we find mention of them in Josephus, in his life, p. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are all brought into an oratory, a great house, saith he, able to contain a great multitude; and so soon after again, and again. The custom of building such is said to come from the fact of Isaac, Gen. 24. 62, 63. where 'tis said that he went out into the field, to a well to pray, saith the Chaldee paraphrase, and therefore they built these proseuchaes in fields for the most part near fountains, or rivers, or brooks sides, which the Idolaters imitated, Isa. 57 6. (and such perhaps it was where they prayed ch. 21. 5. a little way without the city, and upon a shore) or on mountains, as that Lu. 6. which the Idolaters imitated also. Now that this here was such an one, will appear not only by that which is here said of Paul, that he sat down, and spoke to the women, making it a place not to pray, but to preach, but also by the express words of Epiphanius, t. 2. l. 3. c. 80. There were, saith he, anciently some places of prayer without the city, both in Judaea, and among the Samaritans, and there is a place of prayer in Shechem, (which is now called Neapolis) without the city, etc. Which is near this very place which is here spoken of, v. 1. Besides, the Syriack is distinct and punctual in rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house of prayer. All the difficulty will be, what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is here added. The Syriack reads because there seemed to be an house of prayer: and so the ancient Greek and Latin MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be interpreted either that there was an oratory there, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and videri are oft but expletives; see Note on Mat. 3. e.) or else that in their passage to Philippi, as they came from Neapolis, there seemed to them to be such a place, or they saw it by the way. The Kings MS. that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we thought, agrees fully with this sense, we thought being all one with it seemed to us. But if the ordinary reading be retained, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Budeus, signifies in fama aut existimatione esse, and then 'twill be best rendered, where an house of prayer was famed, or reputed, to be. There is also another notion of the word, for consecrating, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the consecrated boughs of the Temple, 2 Mac. 14. 4. but that seems not so proper for this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Spirit of divination] Python was a name of the city Delphos, where Oracles were delivered by the Devil, and they that prophesied there were called by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Python's. From thence the word was accommodated to other sorts of diviners, especially to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those out of whose bellies (as the Oracles out of caves) the devil spoke. Of these see Photii Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 206. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wicked and unclean spirit, that inhabits a man's belly as a serpent his hole in the earth, and being unclean, is fit to dwell in that place which is the receptacle of ordure, they appositely call Engastrimuthus. This, saith he, the Grecians commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the diviner from the guts, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the diviner in the belly. But Sophocles and Plato being ashamed that their Daemon should have such a dwelling, one of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of the belly allowed him the breast, and called him the diviner out of the breast; and the other called every such by the name of Eurycles, a person who had been famous for this, and so transmitted the appellation to all other the like. And of this kind of devil, saith he, which loves to dwell in the ordure both of men and women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a great deceiver of people, and author of destruction to all that give care to it. That this is it which is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit of Python, appears by Hesychius, being read, as that place ought to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— (not as we now read without any sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we now call this Python. These the Hebrew calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly; and the reason is rendered by Galen, because they speak without opening their mouth, and so seem to speak out of the belly. These are they that have familiar spirits, Leu. 19 31.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Rend off their clothes] Among the rites of scourging, this of rending the garments asunder is mentioned for one, in Mischna, c. 3. Both hands are tied to the pillar on both sides, than the officer of the synagogue, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minister, that is, lictor, takes hold of his garments, not caring whether he tear, or rip them, till his breast be quite uncovered. And the Roman fashion was agreeable.    

CHAP. XVII.  
1. NOw when they had passed through Amphipolis and Apollonia, they came to [Thessalonica,] where was a synagogue of the Jews.  
Paraphrase 1. Thessalonica, another metropolis of Macedonia.  
2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures,  
3. 
* Explaining ●nd setting ●efore ●em, that ●he Christ ●ught to suffer & rise— 〈◊〉 that this 〈◊〉 Jesus Christ whom 〈◊〉 declare ●●to you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping Greci●s, see ch. 〈◊〉. 50. 〈◊〉 being in●ged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked ●en of the dicers of ●eir courts, 〈◊〉 making 〈◊〉 tumult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubled 〈◊〉 world. ●ingenuous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Opening and alleging, that [Christ] must needs have suffered, and risen again from the dead; and that this Jesus whom I preach unto you, is Christ.  
Paraphrase 3. The Messias promised to the Jews  
4. And some of them believed and consorted with Paul and Silas; and of the † devout Greeks a great multitude, and of the chief women not a few.]  
Paraphrase 4. And some of the Jews received the faith, and associated with Paul and Silas, and many also of the Grecians, which were Proselytes, and many women of better quality.  
5. But the Jews which believed not, * moved with envy▪ took unto them certain † lewd fellow's [of the base sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.]  
Paraphrase 5. of those which call the people together on occasion, (see note on Mar. 7. b.) and raising the city, they set upon Jason's house, searching for Paul and Silas, meaning to bring them out to the people, as enemies of the public peace.  
6. And when they found them not, they drew Jason and certain [brethren unto the rulers of the city,] crying, These that have* note a turned the world upside down, are come hither also,  
Paraphrase 6. believers, Christians unto the Officers of the city: See note on c. 19 f.  
7. Whom Jason hath received: [and these all do contrary to the decrees of Caesar,] saying that there is another king, one Jesus.  
Paraphrase 7. and their doctrine is quite contrary to Caesar's authority over us,  
8. And [they troubled the people and the rulers of the city,] when they heard these things.  
Paraphrase 8. the people and magistrates were troubled: see note on Lu. 16. b.  
9 And when they had taken security of Jason and of the other, they let them go.  
10. And the brethren immediately sent away Paul and Silas by night unto Beroea; who coming thither went into the synagogue of the Jews.  
11. These were [more † noble than those in Thessalonica, * in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.]  
Paraphrase 11. of a more iugenuous, mild, (see chrysostom) pliable temper, more receptive of the Christian doctrine then those of Thessalonica, and they readily embraced the Gospel, and spent their time every day in searching the Scriptures, and observing whether what was thus taught by Paul were agreeable with that which the Scriptures say of the Messias.  
12. Therefore many of them believed: also of honourable women, which were Greeks, and of men, not a few.]  
Paraphrase 12. Many therefore of those Jews received the faith, and so likewise of the Gentiles many of the better sort, both women and men.  
13. But when the Jews of Thessalonica] had knowledge that the word of God was preached of Paul at Beroe●, they came thither also, and stirred up the people.  
Paraphrase 13. And when those Jews of Thessalonica, which opposed Paul there,  
14. And immediately the brethren sent away Paul, to go as it were to the sea;] but Silas and Timotheus abode there still.  
Paraphrase 14. And suddenly the Christians, to delude the persecuters, sent Paul toward the sea side as if he meant to take ship, whereas he meant to go a foot to Athens.  
15. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.  
16. Now while Paul waited for them at Athens, his spirit was 
† exasperated within him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stirred in him 
* seeing their city to be full of Idols  when he saw the city note b wholly given to idolatry.  
17. Therefore disputed he in the synagogue with the Jews, and 
† worshippers, see c. 13. 50.  with the devout persons, and in the market daily with them that met with him.]  
Paraphrase 17. And thereupon he did not only preach in the synagogue of the Jews to the Jews and Proselytes, but in other places of concourse he took occasion to make known the Christian doctrine to all the heathens that he met with there.  
18. Then certain Philosophers of the Epicureans and of the Stoics] encountered him, and some said, What will 
* this idle fellow  this note c babbler say? Other some, He seemeth to be a setter forth of strange Gods: because he preached unto them note d Jesus, and the resurrection.  
Paraphrase 18. And some of the learned men of Athens of the two contrary sects, one that denied all providence, the other that denied all freedom of will,  
19 And they took him and brought him [unto note e Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?]  
Paraphrase 19 to the place of judicature at Athens, and examined him what new religion 'twas that he taught.  
20. For thou bringest certain strange things to our cares: we would know therefore what these things mean.]  
Paraphrase 20. For all that yet we hear, is very new and strange, we desire to have a full account of all.  
21. (For all the Athenians, and strangers which 
† sojourned there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were there, spent their time in nothing else, 
* Areopagus ve●. 59  but either to tell or to hear some new thing)  
22. Then [Paul stood in the midst of Mars' hill, and said, Ye men of Athens, 
‖ I look upon you, as those which are generally given to the Worship of more Gods, or demons, than any, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I perceive that in all things ye are too note f superstitious.]  
Paraphrase 22. Paul being brought before the Judges in Areopagus, said, Ye Athenians have a greater number of Gods which ye worship, than any other cities have.  
23. For as I passed by, and beheld your 
* Worships or devies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see 1 Thes. 2. 4.  devotions, I found an altar with this inscription, note g TO THE UNKNOWN GOD: [whom therefore 
† ye worship and know 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye ignorantly worship, him declare I unto you.  
24 God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands:]  
Paraphrase 23, 24. This God therefore whom you acknowledge not to know, and yet profess to worship, is he that I preach, the invisible God of heaven and earth, ruler, because creator of all, which cannot be contained in any shrine of man's framing.  
25. Neither is worshipped with men's hands, 
* needing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as though he needed any thing, 
† himself giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seeing he giveth to all ●●fe, and breath, and all things;]  
Paraphrase 25. Nor can any image made by man be a proper instrument to worship or propitiate him, he being so far from wanting any help of ours, that he gives to all their very life, and all that they have.  
26. And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;]  
Paraphrase 26. And from one Adam first, and then from one Noah hath framed a whole world of men, fixing times and places in great order, and wisdom of disposal.  
27. That they should seek the Lord, if haply they might 
* grope him out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feel after him, and find him, though he be not far from every one of us.]  
Paraphrase 27. And the end of all that is, that they might look after him that created them, and worship him. And though they were left through their sins, as in the dark, in gross ignorance, yet was God so palpably to be discerned that by feeling, or groping, as blind men in that dark, they might, if they would but seek, find him, who is indeed very near every one of us, even as the soul that animates every one.  
28. For note h in him we live, and move, and have our being; as certain also of your own poets have said,] For we are also his offspring.  
Paraphrase 28. For our life, motion and subsistence is wholly through him, according to that which Aratus an heathen Poet said,  
29. For as much then as we are the offspring of God, we ought not to think that the Godhead is like to gold or silver, or stone graven by art and man's device.]  
Paraphrase 29. God therefore being our creator, can in no reason be supposed by us his workmanship to be the work of our hands, such as a piece of gold, or silver, or stone, with a signature upon it.  
30. And the times of this ignorance God 
† taking 〈◊〉 notice of, doth now command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  winked at; but now commandeth all men every where to repent.]  
Paraphrase 30. And 'tis certainly long enough, that men have gone on in such prodigious conceits as this: Be it therefore now known unto you, that there is place of repentance, if you will make haste to accept it: For God not looking, or fastening his eyes upon the continued idolatry of the heathens for many years, (which might provoke him to desert them for ever) now sends us to you their progeny, to call you to repentance, enters a new covenant with you, as well as others, a covenant of free pardon upon reformation.  
31. Because he hath appointed a day in which he will judge the world with righteousness▪ by that man whom he hath ordained; 
* having offered faith unto all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereof he hath given assurance unto all men, in that he hath raised him from the dead.]  
Paraphrase 31. Having now determined the way by which the whole world shall be judged, viz. by their receiving or not receiving of Christ, whom, by raising him from the dead, he hath held out to all men to believe on, and woe to them that shall now refuse him.  
32. And when they heard of the resurrection of the dead, some mocked;] and others said, We will hear thee again of this matter.  
Paraphrase 32. And when he mentioned that of rising from the dead, some of those learned men, the Epicureans especially, which denied all future life, fell a scoffing,  
33. So Paul departed from among them.  
34. Howbeit certain men clavae unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.]  
Paraphrase 34. And some believed, and associated with him, particularly Dionysius one of the senators or Judges in Areopagus, (see note c.) and Damaris his wife, and some others.  

Annotations on The Acts of the holy Apostles. Chap. XVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Turned the world upside down] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, will best be discerned by the use of the word Gal. 5. 12. ther●●e render it troubling, and so it appears to signify by comparing it with v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he that troubleth you shall bear his own judgement, as before he said, c. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that there are some that trouble you. So Act. 15. 24. the same is expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some troubled you with words. And thus we may resolve by the use of other Authors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
* In Iliad. 1. 〈◊〉. 60. l. 27. 〈◊〉. 29.  Eustathius, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put in disorder, or confusion, such as in state of Anarchy: and 
* 〈◊〉 l. 25.  in the same place he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stir up by troubling, or disturbing. Contrary to this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a quiet tranquillity, and so is used by the Stoics and Epicureans for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untroubledness. Thus Cicero renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes constantias, sometimes sedationes, as the contrary perturbationes. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be to disturb, disquiet, stir up. And so it will most properly be here rendered also, in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jam. 3. 16. for disturbance, confusion, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Wholly given to idolatry] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a city full of images, or idols, or altars erected to the Gods, and much given to the worship of them. That Athens was such, appears by Pausanias, the number of the Simulacra, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, being more than in all Greece besides: so saith Philostratus in Apollonius' travail thither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de vit. Apollon. l. 4. c. 6. he saw the Athenians were lovers of devotion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of sacrificing, etc. And therefore in his discourse with Timasion, he tells him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It was the soberest way to speak well of all Gods, especially at Athens, where there were altars of unknown Gods. See Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
p. 15.  So saith Pausanias, that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 express more piety to the Gods than any; and presently adds, as an evidence of their piety, that they had altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Bashfulness, of Fame, and of Desire, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they exceed all in their diligence about the Gods. So Strabo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their hospitality to strangers extends to the Gods too, being very ready to receive in any strange worships. So Himerius, in his Declamation against Epicurus, when, saith he, I named Athens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I named the greatest sum of piety. So Theophylact, setting down the full inscription of the Altar, v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supposes them to have received all the strange Gods of the world, of Asia, Europe, afric and moreover one strange one, which they knew not, who or whence he was. Whereas Dionysius Halic. speaking of the Romans, saith, they did rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were very unkind and unhospitable to strange Gods. And Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The common people of Athens brought in other new Gods. And Josephus 2. cont. Appion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All men say that the Athenians are the most pious of all the Grecians: and Sophocles Oedip. Col. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This city goes beyond all in worshipping and honouring the Gods. This here is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 23. I see you more addicted to the worship of the Gods than others; as it farther appears by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which Paul in passage takes notice of, v. 23. (not their worships, or their altars, but their Idols, that is, their Deities themselves, for so the word is used Wisd. 14. 20. see 2 Thess. 2. Note f.) among which, saith he, was an altar to an unknown God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Babbler] The notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is clear by the concurrence of the Grammarians in their explication of the Attic word, as it is proverbially used among them, & by the Greek Fathers upon this place, both generally agreeing, that the word primarily signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of bird, that was wont to be about the streets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 picking up the seeds. So Oecumenius and Phavorinus; from whence, say they, the Attic writers applied the word proverbially to those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spend their time in the streets, at fairs and markets, that is, very idly; and from hence, say they, it comes to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mean, vile persons, that are worth nothing. And so Eustathius on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Suidas also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Jesus and the resurrection] That Jesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resurrection, were by them taken to be (both of them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, new, or strange, Gods, is not only affirmed by some of the Fathers, but very reasonable to believe, when we remember out of Pausanias, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Modesty, and Fame, and Vehement desire, were Gods, and had Altars erected to them by these Athenians. See Note a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Areopagus] Their Areopagus was their Senate, or standing court of judicature, in Athens, by whose laws and orders any new Gods were received among them; & therefore assoon as they conceived that Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a promulger of new strange deities, they bring him to the Areopagus, to have him examined, what Gods they were that he thus preached. Two judicatures they had in Athens; one every year changed, made up of five hundred chosen men, of whom the Republic consisted; the other perpetual, which judged of Murders, and the like capital offences, and this was in Areopago: of which and the customs thereof, see Budaeus on the Pandects. This Juvenal calls curiam Martis, and 
* Attie. p. 26. l. 44. and p. 19 l. 19  Pausanias tells us, that it was so called, because when Mars had killed Neptune's son Alirrothios, he was the first that was there judged. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this, saith 
* De Civ. l. 18. c. 18.  S. Austin, Varro would not yield to, but produces another original of it, de obscurarum notitia literarum out of the knowledge of dark learning. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the composition signifies a rock, or rise of an hill: so saith Suidas, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the judicature is on a pagus, and on an ascent or high place; 
p. 5.  and Stephanus Byzantius out of Apollodorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is an eminent place, or hill, at Athens; and so 
* l. 2.  Isidore Pelus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is an high place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that judicature was on an ascent, or upper ground. Then for the other part in the composition [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it denotes, as they both say, the sort of the causes which were there judged, viz. Murders, etc. So Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in it they judged causes of murder, because such were done by the sword: and Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is so called, because it judgeth causes of murder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Mars is used for murders; yet having before said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it administers other affairs of the Commonwealth very wisely. By this it appears, how fit it is to retain in Latin and other languages the compound Greek, rather than to divide it, as the English have done into Mar's hill, as if it had its denomination from that heathen God of war, which is not acknowledged, nor intimated in the word. Now the Judges which sat in this Court, (and not the inhabitants that dwelled in that part of the city) were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areopagites, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men famed for their gravity, and uprightness in judging, not admitting rhetorical pleas, but simple narrations, choosing the dark, that they might not be moved to compassion by the sight of the malefactor, and giving their judgement without a word speaking. And this judicature was by all looked on with such reverence, that an Areopagite signified proverbially an excellent person; and when the Romans had conquered Greece, and sent their Proconsul's of Asia to rule there, they frequently committed difficult causes to the judgement of these Areopagites. So did Dolabella in Gellius, l. 12. c. 7. Rem Athenas ad Areopagitas, ut ad judices graviores exercitatiorésque, rejecit, saith he, He referred the cause to them, as to Judges more grave and exercised (and so skilled) than ordinary. And because to these belonged the affairs of Religion, and accordingly Anaxagoras for teaching that the Sun, which they deemed a God, was a firestone, and Diagoras as a derider of their Gods, had been condemned to death by them, and so Protagoras, and Socrates also, and Plutarch saith of Euripides, l. 1. c. 7. De plac. Phil. that having some doubts of the Gods, he durst not openly profess it, fearing the judicature of the Areopagites; therefore is Paul here brought before them, as an assertor and preacher of such a Deity as they had not admitted among them. And one of these judges, Dionysius v. 34. therefore called the Areopagite, was converted by his discourse there.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Too superstitious] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition, doth here deserve to be considered. And by what hath been said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Note a.) 'twill soon appear that in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more superstitious than ordinary, signifying the worship of more Gods than other cities worshipped, the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must denote no more than the worship of God; and accordingly it follows v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom ye worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not knowing who it was. Thus ch. 25. 19 Festus, or S. Luke in his story, saith, that the Jews had certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 questions, or accusations against Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning his own religion, or superstition, or worship peculiar to him from them, and (as it follows to explain what he meant by the word) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one Jesus that was dead, putting him under the vulgar notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dead Heros, and so meaning the worship of him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus in the Greek and Latin Lexicon at the end of Cyril, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superstitio, religo, rendering it indifferently by those two: So in Athenaeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is religione teneri, to be held by religion, and so rendered by Budaeus, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered Religio by Cicero, and in an ancient Glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies a worshipper of the Gods. And the word being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear, it is rendered by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fearing God, or religion, by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fear of Gods and Daemons; but this Fear sometimes in an ill sense, for cowardice; and so saith the Etymologist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both pious and cowardly toward the Gods, and Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strom. p. 377. Superstition is a passion, being a fear of the Daemons; and Theophrastus, Char. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a cowardly fear of, or toward, the daemon: and accordingly Maximus Tyrius having compared a pious man to a friend, a superstitious to a flatterer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he explains the meaning in the following words, the pious comes to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear, the superstitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dreading the Gods as so many tyrants. So saith Diodorus Siculus of Bomilcar l. 2. p. 779. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are about to undertake any unlawful and great actions are generally afraid of the Gods, or daemons; whence is that of Plutarch in Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Atheist thinks there are no Gods, the superstitious wishes there were none. And accordingly the Epicureans, and the Cyrenaici that were so much against superstition, express themselves to mean by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of any thing after death, of the punishments of Gods after this life. And so those that did not believe this, and withal thought it a very painful, inconvenient error, for any man to believe it, generally spoke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition, and so of Religion too, as of an ill thing. And so it goes in Plutarch's tract. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as another extreme, contrary to Atheism, an astonishment of soul, looking on the Gods as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits, or furies, cruel, bloody-minded, etc. which rather then he would believe, he professes he would wish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had never been; and this he looks on with most abhorrence in the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are, saith he, tied and bound with their religion, or superstition, as with a net, that they could not move for it. This therefore being acknowledged, that among the Heathens the word hath sometimes upon this score been taken in an ill sense, and Superstition and Religion indifferently spoken against, as believing it an error that the Gods would punish men for what they did in this life; it remains that they of them that were not thus bend, do generally speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition with a great reverence, generally in a good, not evil, sense, the same that they allow to Religion itself. Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it excelled others extremely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the apprehension they had of the Gods, he expresses what it was he so commends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I mean their superstition, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was so cried up, and taken in to all their affairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it did not fall short of superlative; which though 'twere among other men made matter of reproach to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet he thinks fit extremely to extol it as that which seemed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be very much for the better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to keep their affairs in good order. Thus Diod. Siculus l. 5. p. 305. speaking of the ancient Gauls, There lies, saith he, in their temples a great deal of gold consecrated to their Gods, which yet none of the natives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch, that is, steal away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of their superstition, that is, reverence which they bear to their Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the men are extremely covetous. So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege, saith he, he condemned himself, and died, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leaving to his citizens much superstition, which the Interpreter rightly renders Dei reverentiam reverence of God. So in Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of Orpheus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leading to superstition, or the worship of the Gods, and exhorting them to be pious, making superstition and piety all one exactly. So in an Edict of the Emperor Tiberius set down by Josephus, l. 19 c. 4. where immunities are by him allowed the Jews on condition that they misuse not the Emperor's kindness towards them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that they do not set at nought the superstitions, that is, Religions (some of which he that wrote the Edict thought to be true, and therefore took that care of them) of other nations. And though being by the Heathens used for the worship not of the true God, but of their Daemons, (dead men, and Angels deified by them) it be justly detested by us Christians, yet still this is not an argument that that word is used in an ill sense, any otherwise then Religion itself is also, because false, heathenish religions are looked on with the same aversation also by all that count them such: to which agrees that of the Etymologist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word among the heathens is taken for a good thing, but among us Christians for impiety. Besides these there is yet one farther acception of the word, for the use of magical spells, ligatures, characters etc. execranda superstitio ligaturarum, quibus inaures, etc. non ad placendum hominibus, sed ad serviendum daemonibus adhibetur, Aug. Ep. 73. that execrable superstition of ligatures, among which are the earrings, etc. used not to please men, but to serve devils. Of these indeed there were store among the worshippers of false Gods, a catalogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menander's comedy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scoffing at those which make every accident almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign of something, divine by the flight of birds (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer) the feeding of chickens, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, striking a staff against the ground (to which the Prophet is thought to refer, Hos. 4. 12.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auspicious signs, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightning on the right side, Hom. Il. 2.) which they that used are by Suidas said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be superstitious observers of signs. See Aug. de doctr. Chr. l. 2. The like may be said of ominous and auspicious days, the not observing of which Hesiod makes to be impiety, and designs his whole book of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These being heathenish observations consequent to their Religions, as they are justly branded by those that dislike their Religions, so among them that disliked them not they were taken for branches of piety also, and so still fasten no ill character upon this word absolutely considered.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. To the unknown God] Concerning this Altar at Athens inscribed to the unknown God, there is a famous story in Laertius in Epimenid. that in time of pestilence at Athens, Epimenides being accounted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one most beloved of God, was consulted by them, who appointed this lustration for the city. Taking many sheep black and white he brought them into Areopagus, and permitted them to go whither they would, appointing some to follow each, and wherever they lay down, there to kill and sacrifice them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a fit God, or to a G●d to whom sacrifices were due, and so the plague ceased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence, saith he, is it that among the Athenians in public places there are Altars that have no names on them. So Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strange Gods are worshipped among the Athenians, which Apollophanes reckons up in his Cretians. So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, where are built altars of unknown daemons, or Spirits, or Gods. And so Lucian in his Philopater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By the unknown God at Athens. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We having found and worshipped the unknown God at Athens, will stretch out our hands to heaven, and give thanks to him. And so saith Pausanias, that there were at Athens Altars of unknown Gods. And the same Author mentions among the Lydians or Persians some Sacrifices, that by invocation of an unknown God, and a form which he calls barbarous, because not understood by the Grecians (the God of Abraham, etc.) brought fire down, and burned the wood upon the Altar, Eliac. l. 1. which is a description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in ahab's time, who by invoking the name of God brought down fire upon the Altar. Of Saint Paul's making use of this inscription at Athens against the Heathens, see Photii Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 114.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. In him we live] This seems to have reference to an old jambick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him we live these mortal lives, and move, and are. And so that which follows will be more literally true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some, urging two sayings of the Pagans, this, and that of Aratus following.    

CHAP. XVIII.  
1. AFter these things Paul departed from Athens, and came to Corinth.  
2. 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome)] and came unto them.  
Paraphrase 2. (Claudius the Emperor of Rome having about this time, toward the latter end of his reign (see note on c. 26 a.) made an Edict to banish the Jews out of his dominions, especially from Rome, and Italy, and those parts.)  
3. And because he was of the same craft, he abode with them, and wrought; (for by their occupation they were tent-makers.)]  
Paraphrase 3. And Paul being by trade a tentmaker as they were, associated and wrought in his trade with them, 1 Cor. 4. 12. and 9 6, 12.  
4. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.]  
Paraphrase 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews, labouring to convince them all that were present, both Jews and Grecians, viz. those that were Greeks by birth, but Proselytes to the Jews Religion.  
5. And when Silas and Timotheus were come from Macedonia, [Paul 
* 〈◊〉 was 〈…〉ed in ●●●●●th, for King's and the 〈◊〉 Gr. 〈◊〉. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was note a pressed in spirit, and testified to the Jews the Jesus was 
† 〈◊〉 Christ 〈…〉  Christ.]  
Paraphrase 5. Paul being extraordinarily troubled or grieved at the obstinacy of his countrymen the Jews, did his utmost to convince them that Jesus was the Messias, or else he was very earnest in discourse, spoke very vehemently to them on this subject, resolving to make it his last, and (upon their refusing) to press no more, to leave them and preach to the Gentiles.  
6. And when they opposed themselves and 
* 〈…〉  blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads, I am clean, from henceforth I will go unto the Gentiles.]  
Paraphrase 6. And when they not only withstood him, but railed or used him contumeliously, he used that ordinary ceremony of shaking his shoes, or other his garments, noting thereby his opinion of their great unworthiness of having the Gospel farther preached to them, and withal aboding sad consequents to them: And he said unto them, Having thus warned you, I am free from the guilt of your destruction, which will certainly come upon you; I will stay no longer among you Jews, but without any scruple preach to the Gentiles of this and other cities.  
7. And he departed thence, & entered into a certain man's house, named Justus, one that worshipped God,] whose house joined hard to the synagogue.  
Paraphrase 7. And going out of the synagogue he went into a private house in Corinth, the house of one Justus, by birth a Gentile, but a Jewish Proselyte.  
8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing, believed and were baptised.  
9 Then spoke the Lord to Paul by night in a vision, [Be not afraid, but speak and hold not thy peace,  
10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.]  
Paraphrase 9, 10. Fear nothing, for I will be present with thee, to secure thee from all harm; but on the contrary, preach confidently in this place, considering that though some oppose, yet there be many pious men in this heathen wicked city, that will receive the Gospel.  
11. And he continued there a year and six months, [teaching the word of God among them.]  
Paraphrase 11. preaching the Gospel to them of Corinth, and of all Achaia, and farther instructing and confirming them that received it.  
12. 
† And Gallio being Proconful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And when Gallio was the deputy of Achaia, the Jews 
* se● themselves unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made insurrection with one accord against Paul, and brought him to the judgment-seat,]  
Paraphrase 12. But the Jews throughout the whole region of Achaia, banded against him, and brought him before the tribunal of Gallio the Proconsul of that province,  
13. Saying, This fellow persuadeth men to worship God [contrary to the Law.]  
Paraphrase 13. another way then what the Law of the Jews v. 15. determines.  
14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or [wicked 
† forgery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lewdness,] O ye Jews, 
* in all season I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reason would that I should bear with you.  
Paraphrase 14. See note on chap. 13. d.  
15. But if it be a question 
† of a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of words, and names, and of your Law, look ye to it; for I will be no judge of such matters.]  
Paraphrase 15. But seeing the question betwixt you is only a verbal controversy, as whether Jesus be to be called and acknowledged the Messias, and of names, whether it were lawful for Christians by that name, or by that of Disciples etc. to distinguish themselves from incredulous Jews, and concerning the law of you Jews, whether it condemn all Gentiles that are not circumcised, and make it utterly unlawful to converse with such, all which are things of that nature, that I understand not, and of which consequently I am no competent Judge, and seeing there is yet no law set out by the Emperors against Christian religion, (for this was in the reign of Claudius, who set out an Edict against the Jews v. 2. but none against Christians, any otherwise then as they were comprehended under the name of Jews) this matter belongs not to my cognizance, I will not meddle with it, see note on chap. 26. a.  
16. And he drove them from the judgment-seat.]  
Paraphrase 16. And he cast their indictment out of the court.  
17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things.]  
Paraphrase 17. And Sosthenes, one of the rulers of the Jewish Consistory there, which appeared in this complaint against Paul, was by some of the natives of Corinth, upon Gallio's showing a dislike of their business, v. 16. strucken in the court, and the Proconsul took no notice of it.  
18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, [having shorn his head in Cenchrea; for he note b had a vow.]  
Paraphrase 18. who had made a vow of a Nazarite, for a time not to shave his head, after which expired, it was the manner to cut it solemnly, and accordingly so he did at Cenchrea.  
19 And he came to] Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.  
Paraphrase 19 And in his way to Syria, v. 18. he came to.  
20. When they desired him to tarry longer time with them, he consented not,  
21. But bade them farewell, saying, [I must by all means keep this feast that cometh in Jerusalem; but I will return again unto you, if God will:] and he sailed from Ephesus.  
Paraphrase 21. I will be at Jerusalem before the Passeover, but after that I design with God's help to return to you.  
22. And when he had landed at Caesarea, and note c gone up, and saluted the Church, he went down to Antioch.]  
Paraphrase 22. And in his journey to Jerusalem, he landed (not at Joppa one haven to Jerusalem, but a very dangerous one, but) at Caesarea Stratonis, as his safer landing, and from thence went up to Jerusalem, and visited the congregation of Christians there, and having done so and there kept the feast, he went thence to Antioch.  
23. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, [strengthening all the disciples.]  
Paraphrase 23. confirming and farther instructing all the new converted Christians.  
24. And a certain Jew named Apollo's, born at Alexandria, an eloquent man, and [mighty in the Scriptures,] came to Ephesus.  
Paraphrase 24. one that had a great insight and skill in the Scriptures of the old Testament, see v. 28.  
25. This man was instructed in the way of the Lord, and 
* burning in Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being servant in the Spirit, he spoke and taught 
† exactly the things concerning the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  diligently the things of the Lord, knowing only the baptism of John.]  
Paraphrase 25. This Apollo's had been instructed in the Gospel, and being in respect of knowledge not so perfectly instructed in all things as yet, see v. 26. yet being very▪ zealous in the way wherein he was entered, he began to preach the Gospel among them out of the Prophets, instructing them in the Christian doctrine very truly, and agreeably to the rule taught by the Apostles as far as his instruction went, and this before he was baptised with the Christian baptism, being only received by John to the believing in him that was to come, (so as the Ephesian disciples c. 19 2.)  
26. And he began to speak 
* openly  boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.]  
Paraphrase 26. And he entered into the synagogue of the Jews, and there publicly & confidently (see note on Joh. 7. a.) preached the Gospel. And Aquila and Priscilla hearing that what he preached was all true, but yet wanted somewhat of that knowledge which they had attained to, (he having never ascended above John's baptism, but they higher,) they communicated it unto him.  
27. And when he was disposed to pass into Achaia, [
† the brethren encouraging him, wrote to the disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the brethren wrote note d exhorting the disciples to receive him; who when he was come, helped them much which had believed through note e grace.]  
Paraphrase 27. the Christians there exhorted him to go, and wrote to the Church of Corinth and all Achaia commendatory letters by him. And he when he came thither, did a great deal of good among them, farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith, 1 Cor. 3. 6.  
28. For he 
* with great vehemence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was 
† the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ.  

Annotations on Chap. XVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Pressed in spirit] That which is in the ordinary printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the two great MSS. that of the King's Library, that was sent from Constantinople, and the Gr. and Lat. one at Cambridge, sent them by Theo. Beza. And which of these is the most probable reading is not easily defined. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be pressed or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pressed or held with fear, Job 3. 24. and Luc. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jeremy, to be held fast by wine, to be overcome by it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be entangled, or held fast, which as it really notes being in the power of another, so it may be applied to sorrow, or any other passion, as well as to fear, and peculiarly to sorrow. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  21. 25. is used for anxiety, and 2 Cor. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anguish of heart: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; how am I straightened, or pained? Luc. 12. 50. And thus according to the nature of the word, it may be proper enough for the place, with which soever it be joined. If with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then 'tis either his own spirit, or the Spirit of God. If his own, than it may signify him to have had some such extraordinary sorrow or grief upon him, to think of his obdurate impenitent countrymen, to whom he was then preaching with very little success. And so of Apollo's we read v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he burned in spirit, as when David saith, his heart was hot within him, and at last he spoke with his tongue. And so if the Spirit of God, then 'tis that he was stirred up, carried or incited by God by revelation. But 'tis most ordinary for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy, to be prefixed to the word Spirit, when 'tis taken in this sense, as c. 16. 6. and so this last is not so probably the meaning: so likewise if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speech, it will then signify no more than that he spoke very earnestly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following, he testified and earnestly insisted on it, and proved that Jesus was indeed the Messias, which the Jews denied. That this may be the meaning, appears not improbably by another parallel expression, ver. 28. for there as Apollo's was doing the same thing that Paul here, earnestly labouring to convince the Jews, that Christ was the Messias, so the expression peculiarly belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or, as I suppose it should be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did publicly with intention, or earnestness of speech, convince the Jews, demonstrating by the Scriptures that Jesus is the Christ. Where the force and power of his speech, and arguments contained in it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was that which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To what hath been said may be added, that the ancient Greek and Latin MS. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse, hath annexed these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and having had much speech and interpreted the Scriptures; which as it makes it more fully parallel with that of v. 28. so it inclines to the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speech, not spirit.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Had a vow] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had a vow here, is not to be referred to Paul, but to Aquila,; for with his name is conjoined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. shaving his head, without so much as a comma between in some printed copies. And it is not improbable, that when it is said v. 19 that Paul went to Ephesus, and left them there, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should not denote Ephesus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to which but Cenchrea, from which he came, (for why should his leaving them at Ephesus be immediately subjoined to his coming thither?) and this on this occasion, to purify himself, and to be shaved, to which some stay, at least seven days, was necessary. This vow was without all question the vow of the Nazarites among the Jews, Num. 65. which was not always for life, but sometimes for a determinate time, wherein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not suffer the razor to come upon them; but when that time was past, than one part of the vow was, to be shaved v. 18. and to offer up the hair (called the hair of his separation) to put it in the fire, which is under the sacrifice of the peace-offerings; and accordingly here is shaving himself, for he had a vow. But because this is here done by him at Cenchrea, and not at Jerusalem (where the accomplishment of the vow was to be performed, as before at the door of the tabernacle, Num. 6. 13. and as we see it performed here, Act. 21. 23.) therefore it is most probable that this shaving here, was not on the accomplishing of his vow, but upon some intervening legal pollution, in which case he was bound to offer for a cleansing, and on the seventh day to shave his head, and so begin the days again, Num. 6. 11, 12. This probably might be done in any city, where a man happened to be so polluted: But that at the completion of the vow, when the days of his separation were fulfilled, was to be at Jerusalem. The practice of this custom among the heathens, and the offering the hair (when 'twas cut) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Apollo that nourisheth hair, may be seen at large in Eustathius on Homer, 
Bas Ed. p 124.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly the hair so consecrated is by Aeschylus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hair that had been nourished some time. See c. 21. 24.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Gone up] That the Church here signifies not the Christians of Caesarea, but the Church of Jerusalem, appears v. 21. where the reason of his departure from Ephesus is, that he may keep the feast at Jerusalem, which cannot be, if he went from Caesarea to Antioch; for that was his way of return to Ephesus again, which he promised to do, v. 21. but not till he had been at Jerusalem. And it seems some Syriack copies have read it gone up to Jerusalem, and saluted the Church; for Tremellius supposeth that, when he saith, some copies have not nomen Vrishelem, the name Jerusalem. And so c. 21. 12. where Paul was again at this Caesarea, the phrase is at large, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go up to Jerusalem: and so c. 25. 1. But without the addition of that (which, I suppose, the Syriack here added, not as a translation, but a paraphrase) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going up following after his landing at Caesarea, will enforce this sense. And so c. 24. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descending of Ananias, etc. notes the going from Jerusalem to Caesarea, without naming of either. See ch. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  25. 6, 7. For Caesarea was the haven, where they landed most commodiously in going from Ephesus to Jerusalem, and being landed there, what needed more to be said, but that he went up? for that will imply his going up to that place in passage, and in order to which he there landed. Joppe was indeed one haven to Jerusalem, but that a dangerous one, and thereupon it was that Herod was at so huge an expense to repair this old haven at Caesarea, formerly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strato's tower. See Josephus l. 1. de Bell. Jud. c. 16. Herod, saith he, seeing one of the haventowns decayed with age, and capable of his munificence, repaired it with white stone, etc. for betwixt Dora and Joppa the whole shore was so ill provided with havens, that all that sailed from Phoenicia to Egypt were much endangered; but the King overcame nature by his liberality and expenses, and built a stately haven at this Tower of Strato, and in it many safe harbours for ships to abide in; and though the nature of the place gave him many difficulties, yet he conquered them all and made it, most firm and sumptuous, as it is at large described by Josephus in that place. And this, saith he, to the honour of Caesar he called Caesarea, with it retaining the addition of Stratonis, which before belonged to it, and by which it is distinguished from Caesarea Philippi, which is not far from it; of which see Mat. 16. Note c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Exhorting] For the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for putting forward, encouraging, see Wisd. 14. 18.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Grace] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may best be collected from c. 11. 23. and 13. 43. In many other places it signifies the Gospel of Christ (see Note on Heb. 13. d.) as when 'tis opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law, Joh. 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvific grace of God, Tit. 2. 11. But in those and many the like places, Grace signifies the matter, or subject of the Gospel, not the preaching of it, for that is expressed by the coming or appearing of that grace. But in that place of ch. 11. 23. where 'tis said, that seeing the grace of Christ he rejoiced, (that is, seeing that the Gospel had been preached with so good success among them) it signifies the preaching or promulgating of the Gospel, (just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel doth Rom. 1. 1. and 9 16.) and so c. 13. 43. when they exhort them to continue in the grace of God, that was the work of confirmation, following that of preaching the Gospel to them. And that notion of it seems to be the most adequate, and proper for this place, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signify those that had been formerly converted to the faith by the preaching of the Gospel by S. Paul; according to that of Paul planteth and Apollo's watereth: for that watering, being the instructing them farther who already had received the faith, the edifying, or superstructing on the foundation, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conferred much, or contributed his assistance (or, as perhaps it should be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assisted) helped to improve them that before believed. As for that of applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by grace to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conferred, that Apollo's by grace, that is, his gift, and power in Scripture contributed much to the believers, there is no necessity of flying to that refuge, nor probability from the placing of those words (which follow and go not before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to favour that rendering. In the same sense we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or to, or through, the grace, that is, the Gospel, of Christ, Gal. 1. 6. to, or by, which Paul is said to have called them, and is there set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Gospel, a doctrine of some false teachers crept in among them.    

CHAP. XIX.  
1. AND it came to pass that while Apollo's was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain [disciples,]  
Paraphrase 1. Christian professors publishing the Gospel there. See note on c. 8. b.  
2. He said unto them, [Have ye received the holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any holy Ghost.]  
Paraphrase 2. Hath the holy Ghost, since your receiving the faith, descended on you, and set you apart, given you authority or gifts for the work of the ministry? (see c. 10. 44.) And they said, The doctrine which we received, had nothing in it of the holy Ghost.  
3. And he said unto them, Unto what then were ye baptised? And they said, Unto John's baptism.]  
Paraphrase 3. And he said, How can that be, when the Christian baptism is in the name of the holy Ghost? To which they replied, that John's baptism was all that they had received.  
4. Then said Paul John verily baptised with the baptism of repentance, saying unto the people that they should believe on him which should come after him, that is on Christ Jesus.]  
Paraphrase 4. And Paul knowing that they by John his baptism had implicitly acknowledged Christ under the title of [he that comes after] and had promised to repent, and reform their lives, he explicitly taught them the whole doctrine of Christ, and of the holy Ghost also.  
5. When they heard this they were baptised in the name of the Lord Jesus.]  
Paraphrase 5. And they presently received and believed it, and were received in as Christian Proselytes in the name of the Father, and the Son, and the holy Ghost.  
6. And when Paul had laid his hands upon them, the holy Ghost came on them; and they spoke with tongues, and prophesied.]  
Paraphrase 6. After this Paul by imposition of hands and benediction gave them confirmation, by which means the holy Ghost came on them, and therewith gifts of tongues, and some other extraordinary gifts of the holy Ghost, the same which came as upon the Apostles at the descent of the holy Ghost, ch. 2. so on divers others after, see c. 10. 44.  
7. And all the men were about twelve.  
8. And he went into the synagogue and spoke boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.]  
Paraphrase 8. And he went and preached the Gospel in the synagogues that were at Ephesus, to the Jews, for the space of three months, labouring to convince them.  
9 But when divers were hardened and believed not, but spoke evil of that way before the multitude, he departed from them, and separated the disciples, 
* discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  disputing daily in the note a school of one Tyrannus.]  
Paraphrase 9 But when in stead of being convinced, he saw them, (in an obdurate refractory manner) not only reject the Gospel, but speak of it contumeliously in public before the people, he left them, and took those that were converted by themselves, and instructed them daily in a place which was used to entertain scholars privately.  
10. And this continued by the space of two years, so that all they which dwelled in Asia heard the word of the Lord Jesus, both Jews and Greeks.]  
Paraphrase 10. And doing thus for the space of two years, all the inhabitants of the Proconsular Asia, both Jews and Proselytes, had in that space the Gospel preached to them.  
11. And God wrought special miracles by the hands of Paul.]  
Paraphrase 11. And many extraordinary miracles were wrought by Paul, through the power of God, among them.  
12. So that from his body were brought unto the sick 
† napkins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  handkerchiefs, or note b aprons; and the diseases departed from them, and the evil spirits went out of them.]  
Paraphrase 12. For he did not only cure them which came to him, but by his touching of linen clothes, and sending them to such as were sick, or possessed with devils, they were cured immediately.  
13. Then certain of the 
* Jewish exorcists that came about attempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vagabond Jew's, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus,] saying, We adjure you by Jesus, whom Paul preacheth.  
Paraphrase 13. And some of the Jews, that went about to cure diseases, and cast out devils (see note on Mat. 12. g.) tried to cast them out by using the name of Jesus Christ,  
14. And there were seven sons of one Sceva 
† a Jewish chief priest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Jew, [and chief of the priests,] which did so.  
Paraphrase 14. one of the chief of the families of the Priests, (see note on ch. 4. a.)  
15. And the evil spirit answered, and said, Jesus I know, and Paul I know; but who are ye?]  
Paraphrase 15. But the devil would not obey them, as not coming with any authority from Christ which had given it to Paul.  
16. And the man in whom the evil spirit was leapt on them, and overcame them and prevailed against them, so that they fled out of that house naked and wounded.]  
Paraphrase 16. But made the man that was possessed fall violently upon them, which accordingly he did, and was too hard for them all, and tore off their clothes, and wounded them, and made them run away.  
17. And this was known to all the Jews, and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified]  
Paraphrase 17. And this accident being made known to the Jews, and natives of Ephesus, wrought very much upon them, and brought many to the faith of Christ.  
18. And many that believed came, and confessed, and showed their deeds.]  
Paraphrase 18. And they that were thus wrought on, came, many of them, to the Apostles, and told them the actions or courses of their former lives, to know how agreeable they were to the faith, that so they might forsake or continue in them.  
19 Many also of them which used note c 
* charms, or sorcery,  curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand note d 
† shikels  pieces of silver.]  
Paraphrase 19 And many that had studied and practised Magic and sorcery, brought out and publicly burnt their books, though they were of a very high value.  
20. So mightily grew the word of God, and prevailed.]  
Paraphrase 20. Of so great authority was the word of God, the Gospel of Christ, as it was now preached by Paul among the Ephesians, and those of Asia.  
21. After these things were ended, Paul purposed in the Spirit, when he had passed] through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.  
Paraphrase 21. After this, Paul resolved or determined with himself in his passage  
22. So he sent into Macedonia two of them which ministered unto him, Timotheus and Erastus; but] he himself stayed in Asia for a season.  
Paraphrase 22. And sending into Macedonia two of his assistants that went with him, and were ready to do whatsoever he appointed them, viz. Timothy and Erastus, (see note on Joh. 20. b.)  
23. And the same time [there arose no small stir about that way.]  
Paraphrase 23. a great stir was raised among them of Asia about the doctrine of the Gospel.  
24. For a certain man, named Demetrius, a silver-smith, which made note e silver 
* chapels of D●ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shrines for Diana, brought no small 
† work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gain unto the craftsmen,  
25. Whom he called together with the workmen of like occupation, and said,] Sirs, ye know that by this 
* work v. 24.  craft we have our wealth.  
Paraphrase 24, 25. For one Demetrius, a silver-smith, that dealt in making of little cabinets of silver with the image of Diana in them, had a great many of that trade that wrought under him, who were all maintained by that employment. And many others of several occupations were employed about these pictures. And all these, whose livelyhoods were concerned in it, he called together, and said unto them,  
26. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying, That [they be no Gods which are made with hands.]  
Paraphrase 26. the Images which we make and worship, are not indeed true Gods.  
27. So that not only this [our 
† portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  craft] is in danger to be set at nought; but also that the Temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.  
Paraphrase 27. trade, by which we get our living,  
28. And when they heard these sayings, they were full of wrath, and cried out, saying, 
* The great Diana Ms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Great is Diana of the Ephesians.]  
Paraphrase 28. And hereupon they were enraged, and cried down the doctrine of Paul, by crying up Diana, the goddess of the Ephesians, so long worshipped by them.  
29. And the whole city was filled with confusion: [and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travail, they rushed with one accord into the Theatre.]  
Paraphrase 29. And in this hurry they seized upon two of Paul's companions, and brought them out, probably with an intention (howsoever they were hindered) to throw them to combat with wild beasts upon the stage (see note e) as it was ordinary to do with malefactors.  
30. And when Paul would have entered in unto the people, the disciples suffered him not.]  
Paraphrase 30. And Paul was willing to have come among them, with an intention to give them an account of the faith of Christ contrary to these Idol-worships of theirs; but the Christians that were there persuaded him to the contrary.  
31. And certain of 
† the Asian Priests being friendly to him  the note f chief of Asia, which were his friends, sent unto him, 
* advised him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desiring him that he would not adventure himself into the Theatre.]  
Paraphrase 31. And some of the Praefects of the games or sports there, which being consecrated to their Gods, were entrusted to the charge of the priests, were so kind to him, that, knowing the purpose of the people to cast him to the wild beasts, they sent to him to keep close, and not to come out among the people, as he meant, v. 30. jest if they took him, they should carry him (as it seems they meant, see note on 1 Cor 15. d.) and cast him to wild beasts on the theatre.  
32. Some therefore cried one thing, and some another: for [the assembly was confused,] and the more part knew not wherefore they were come together.  
Paraphrase 32. a great hubbub and confusion there was,  
33. 
* And some of the multitude brought forth Alexander, the Jews examining him  And they drew Alexander out of the multitude, the Jews note g putting him forward: and Alexander beckoned with the hand, and 
† was willing to make apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would have made his defence unto the people.]  
Paraphrase 33. And some of the popular officers brought out Alexander, a Jewish professor of the faith, and the Jews examined and questioned him, believing (probably) that he would excuse himself, and lay the fault upon Paul: And he made a sign with his hand, that he would gladly make his own apology, and give them an account of the whole matter.  
34. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.]  
Paraphrase 34. But the heathens of Ephesus knowing that he was a Jew, and supposing that he was for Paul's way, and that derogatory to Diana (though the truth is he meant to dear himself, and lay the blame on Paul, for which he is said to have done him much injury, 1 Tim. 1. 19 and 2 Tim. 4. 14.) they would not permit him to be heard, but cried for two hours' space, Diana, the great Diana, the Goddess of the Ephesians.  
35. 
* And the Register stilled the people, and said,  And when the note h Town-clerk had appeased the people, he said, ye men of Ephesus, what man is there that knoweth not, how that the city of the Ephesians 
† is the sacrist  is a note i worshipper of the great Goddess Diana, and of the image which fell down from Jupiter?  
Paraphrase 35. And the Register of their games composed and quieted the people with this oration, Every body knows that Ephesus among the cities of Greece hath the honour to be called the chief officer in the worship of Diana, to whom it belongs to preserve and adorn her Temple, and the Temple that encloses that image that fell down out of heaven from Jupiter, (so much talked of among the heathens.)  
36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do 
* no beady thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nothing rashly.]  
Paraphrase 36. And therefore this being granted by all, what need is there of this so much ado?  
37. For ye have brought hither these men, which are neither robbers of Churches, nor yet blasphemers of your Goddess.]  
Paraphrase 37. For this Paul, etc. hath neither robbed your Temples, nor spoken any thing against your Goddess Diana.  
38. Wherefore if Demetrius and the craftsmen which are with him have note k a matter against any man, 
* the courtdays are come, and the 〈◊〉 fools are present  note l the law is open, and there are deputies, let them implead one another.]  
Paraphrase 38. As for Demetrius and the tradesmen that depend on him, if any man hath done them any injury, let them form their indictment or accusation, 'tis now a fit time for them to have justice done them, the court sits, let them bring in their charge.  
39 But if ye 
† seek or require any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  inquire any thing concerning other matters, it shall be determined in a lawful assembly.]  
Paraphrase 39 But if you have any other suit or controversy among you, it shall be referred to such a meeting or judicature as the law appoints for such matters.  
40. For we are in danger to be 
* accused of a riot for this day's work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.  
41. And when he had thus spoken, he dismissed the assembly.  

Annotations on Chap. XIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 School of one Tyrannus] There were (two kinds of schools among the Jews, wherein the Law was taught, private or public. 1. Private, wherein any Doctor entertained scholars, and such was this of Tyrannus here, contained under the title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of learning, mentioned by Maimonides, as one kind of their holy places; their Schools, and not only their Synagogues, being accounted so. Then 2dly, Public, where Consistories sat to resolve differences of the Law.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Aprons] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lightly changed from the Latin semicinctum, that which is called by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cingulum coriaceum, or succinctorium, which work men put before them, that they may not foul their clothes, an apron, or napkin supplying the aprons place. The difference which Theophylact and Oecumenius make between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Sudaria are applied to the head, as a cap, or kerchief; the latter to the hands, as an handkerchief. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they carry them in their hands, to wipe off moistures from the face, sweat, spittle, tears and the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Curious arts] What is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or curious things, here used among the Ephesians, will be best guest first by Hesychius' gloss, and then by a passage in Irenaeus, both misread in the ordinary copies, In Hesychius we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word denotes their heathen rites of purgations. Of their lustrations, or purgations, the heathen books are full; see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jamblichus, Hierocles, Marinus de vita Procli, Plotinus, etc. All which were nothing but magic and sorcery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly the Greek fathers on this place say they were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 books of sorcery, that here were burnt. Irenaeus l. 1. c. de Simonian. hath these words, Amatoria quoque & agogima— & quaecunque sunt alia parerga (it should certainly be perierga) apud eos studiosè exercentur, Love-charms, and philtres, and all other such curious, that is, Magical, tricks, are in great use among them. 
l. 2. cp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So in Aristaenetus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he seemed to be a Magician, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acting the part of witches. So in S. 
l. 10. c. 42  Augustine's Confessions, Curiosae visiones are Magical apparitions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicaments, from which Sorcerers are generally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicamentarii, as the Latins use veneficae witches, from venena poisons; not that they always use medicaments, but many times only charms and words in stead of them. And accordingly Menander mentions them proverbially of Ephesus here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephesian charms, or spells, which such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walks, and speaks to the bridegroom and his bride. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephesian words, or writings, so often spoken of by writers, as charms, or spells. Of them Hesychius gives an account, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These words are much deformed, but by the help of a passage in Clemens Alex. Strom. l. 1. c. 18. may easily thus be mended. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Ephesian words were anciently six but afterwards deceivers added others also: the names of the former were, etc. and the signification of them, darkness, light, the earth, the year, the sun, and truth, (see Canter. Var. lect. l. 1. c. 18.) Of which he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are sacred and holy, that is, part of the heathen Idolatry. See Plutarch. Symposiac. 7. Clemens Alex. Strom. l. 5. Eustathius ad Homer. Odyss. 21. Suidas, and the books of the Greek Proverbs. And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sorcerers, or Magicians among them, who brought the books of their black art, which though they were of great value, and would have been sold for much, yet they neither kept, nor sold, but as a testimony of renouncing their former course, they burned them publicly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Pieces of silver] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, silver, signifies peculiarly siclum argentum, a silver shekel, among the Hebrews. See Note on Mat. 26. d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Silver shrines for Diana] In the Idolatry of the Heathens, it is sufficiently known, that they were wont to carry the images of their false Gods about in pomp, that is, procession, from one city to another. This they did in a Chariot, that was solemnly consecrated for that employment, and by the Romans styled Thensa, that is, the chariot of their Gods. But beside this greater, there was a lesser frame wherein it was placed, a box, or shrine, called Ferculum by them. Accordingly at the bestowing of divine honours on their great men alive, or dead, the Romans had their Circaean games, and in them, Thensam, and Ferculum, that Chariot, and that Shrine bestowed on them. As it is related of Julius Caesar. This Ferculum among the Romans differs not much from the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little Chapel, representing the form of a Temple, with an image in it, which being set upon the Altar or other solemn place, and the valve, the leaves or doors opened, the image stood, or fat in state, and so was represented to the spectators. Accordingly an old anonymous Scholiast on Aristotle's Rhetorics, l. 1. c. 15. hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaplets with Images in them of wood, or any other metal, (as here of silver v. 24.) which they make, and sell, as here ver. 25. they are supposed to do, and so get wealth by that trade. Thus we have mention in Athenaeus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, saith he, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vessel wherein they place their images of Jupiter. On which saith the learned 
* Deipnes. l. 11.  Casaubon, 
p. 500  erant simulacra haec armariis inclusa, quae ad sacellorum modum fi●bant, these images were put in cases, which were made like chapels. So S. chrysostom, making them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as little cases or shrines. Agreeable to this is it, 
Lib. 22.  that Ammianus Marcellinus saith of Asclepiades, that whithersoever he went he carried about with him Deae coelestis argenteum breve figmentum, a small silver image of Urania. And Dion of the Roman ensign (which is known to be an Eagle) that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little temple, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 40.  and in it a golden eagle; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was, 
D. l. 39  saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a short, or little, chapel of Juno, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set upon a table. This hath been showed (Note on ch. 7. f.) to be the meaning of the tabernacle of Moloch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Act. 7. 43. taken from Am. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, the tabernacle of your King, but by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tabernacle of Moloch, (that word in Hebrew signifying a King) where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tabernacle, is the chaplet wherein was the figure of that false God, or star so called. And that it is so, may be guest by that which follows there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figures which you made to worship, which it seems were put in such tabernacles or chapels to that end. The like also was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Benoth, or Venus, another of those false deities, whose image was enshrined in such a little Chapel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be worshipped. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana is, there is little question, no other than the Moon; and therefore saith Cleomedes Meteor. l. 2. c. 5. p. 111. it was the fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give torches to those that went into Diana's Temple, adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this is a sign set to express that the Moon receives her light from without, that is, from the Sun.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Chief of Asia] Among the Heathens there were agones & games instituted ad placanda bona numina, to appease the good deities, saith Labeo, as sacrifices and victims to appease the bad or angry. And therefore in the Anthology, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the four games in Greece, Olympian, Nemaean, Isthmian, Pythian, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all four sacred: And so in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there is mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the running of horses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feasts of the Gods; and in the Rescript of Honorius and Theodosius, sacra munera, sacra festa, sacros agones, sacred offices, sacred feasts and sacred games. The Original of them is set down by 
* Antiq. Rome l. 4.  Dionysius Halicarnasseus, as from the Grecians they were imitated by Servius Tullus, and put into one body. They built Temples, saith he, by common charge, some to Diana of Ephesus, some to Apollo; and assembling there at set times with their wives and children, they employed themselves both in sacrifices and in merchandise. There were public Agones, Race-horses, Wrestlers, Musicians, and rewards were proposed to the Victors, and presents were by the cities brought to the Gods. And when the Games, and Marts, and other festival and public jollities were ended, if any city had a quarrel against another, the Judges were ready to compose it. Then they consulted of common affairs of war against the barbarians, and peace among themselves. Thus far Halicarnasseus. At Rome the Pontifices, or chief priests, were precedents of these. And therefore when the Heathen customs had gotten in among the Jews, we find Jason 2 Mac. 4. 7. buying the Pontificate, and with it the power of instituting and moderating their games; and so in the several provinces the several chief Priests, who were called by the names of the Provinces which they administre●; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Governor of Cyprus, 2 Mac. 12. 2. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
* Observe. l. 2. c. 13.  Cujacius, Sacerdotes istius Provinciae, qui ludos in honorem Deorum celebrari solitos curarent, moderarentur, praesiderent, The officers of Syria, that is, the Priests of that province, which took care of their games, which were customarily celebrated to the honour of their Gods, ruled them, presided in them. So Bithyniarchae, the officers of Bythinia, Cappadociarchae of Cappadocia, and here Asiarchae of Asia, that is, the officers of those so many Provinces; not Kings, or Proconsul's, or Procurators, the rulers and Governors of them, but popular officers or ministers, to whom the care of those things was entrusted, and the office was sacerdotal. Whence in the Epistle of the Church of Smyrna, concerning S. Polycarp's Martyrdom, Philip the Asiarcha, who presided there in their spectacula, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Fathers Venationes, is after styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are by 
* l. 6. §. 14.  Modestinus recited among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief priesthoods of those nations. And so Phoeniciarchia, and Syriarchia, among the species of priesthood by Constantine the Great, 
* l. 1. de Natural. liberis.  in his Rescript. So in the Basilica, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the priesthood, that is, the office of managing their sports, or spectacles. Beside these which were National Officers, to whom belonged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristides, the common priesthood of Asia, the managery of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common games, there were others in particular cities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c. 17. 6. the city magistrates, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all commands or offices of some honour among them, as appeared by Jason's purchasing them together with the priesthood, but yet subject to the people, as being executioners and ministers of their will, and not sent them from Rome, but chosen by themselves out of the chief men, or wealthiest citizens among them. To these belonged also the execution of malefactors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  condemned to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fight with beasts on the Theatre, a customary ceremony or compliment of their festivities (see Note on 1 Cor. 15. b.) and so some of them here being kind to S. Paul, warned him not to come our, knowing the purpose of the people to have him thus put to death, if they could light on him. And that appears by the Registers speech ver. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. these men, Paul and his company, are neither robbers of Churches, nor blasphemers of your Goddess, yet you have dealt with them as if they were, bringing or dragging them to the Theatre; for so 'tis said ver. 29. that they ran, or hurried, into the Theatre, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying or haling along with them thither Gaius and Aristarchus, Paul's fellow-travellers; and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the multitude, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought forth Alexander, who, it seems, was a Christian of Ephesus, though one that forsook Paul (probably upon the danger at this time) 1 Tim. 1. 20. and, having done so, did him much injury, 2 Tim. 4. 14. and here was about to excuse himself to the people, (to escape the hazard approaching,) and lay all the blame on Paul. Of this Alexandar saith Photius, Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neither wanting accusations, nor hoping to find any, became he alone both tongues and hands, in the plural, against his greatest benefactors. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some out of the multitude, signify some of the popular officers, sergeants or apparitors, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their bringing him forth, is to be understood as an act of their office, to bring forth to examination, (as among the Greek lawyers, the sergeants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospels, are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that serve men with writs and bring them before their courts.) And therefore it follows that the Jews did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, question him that was thus brought forth, examined him about S. Paul. See Note g.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Putting him forward] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a peculiar notion among the Grammarians, proper to forinsecal matters; it signifies to examine, to question upon interrogatories, to call any man into the court to testify his knowledge concerning any thing in question. So saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to question, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call a man as a witness. So Domninus (cited by Jo. Malela l. 12.) speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an officer in the agones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Senate and people called him to testify what was done in the agones. Accordingly must the Gloss of Hesychius be mended, not as the printed copy hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting this use of the word for interrogating a witness, calling a man to testify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appeal to for the truth of what is controverted. And so the meaning of this whole passage is, that Alexander, a Christian of Ephesus, but a Jew by birth, was in this tumult about S. Paul seized upon by the sergeants, and brought forth, and the Jews, that were malicious to S. Paul, thinking that Alexander might be brought to lay some blame upon him, questioned and examined him, and then he was presently desirous to have made his Apology to the people, that is, to avert the danger from himself, by laying it upon others. And although, by reason of the cry that follows, v. 34. he is not permitted to do it to the people, yet by what S. Paul after saith of him, it appears that he forsook the Christian profession, 1 Tim. 1. 20. and renounced, or blasphemed, that is, forsook Christ, and did S. Paul very great injury, 2 Tim. 4. 14.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Town clerk] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of an office in the sacri agones, the Register or Actuary, who registered the Victor's names in a book or table, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the office where those records were put was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Petrus Faber Agonist. l. 3. c. 23, and 27. Of the ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had no authority, but only to write, and read what they had written. So saith the Scholiast on Thucydides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that used to read to the people the registers of their business. But in these sacred games, where every thing was sacred also, (the Alytarcha bearing the person of Jupiter, the Amphithales of Mercury) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, saith Domninus, cited by Johannes Antiochenus, was honoured and adored as Apollo, wearing a white robe, and a crown of pure gold; and being, saith he, chosen by the Senate and people, he was the better qualified to do what is here affirmed of him, to appease the people. For that this should be applicable to Alexander the Jew ver. 33. and that it was he, of whom it was here said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he said, Ye men of Ephesus, etc. is a strange oversight of the learned Cardinal 
* An. Ch. 57 ●. 180.  Baronius caused by not adverting to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where it is visibly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had appeased the tumult, and which said, Ye men of Ephesus, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. A worshipper of Diana] That the Ephesians, when they were besieged by Croesus, devoted or consecrated their city to Diana, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trying with a rope the Temple and the wall of the city together, is affirmed by Herodotus l. 2. From hence it is, that that city had a peculiar relation to Diana ever after. But there being other cities that worshipped that Goddess also, this is not, alone, sufficient to appropriate that title to Ephesus, to be her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sacrist. That this was the title of a sacred office, appears by Plato de Legib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must constitute priests of both sexes, to be in this office of Sacrist to their Gods. The word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, he that takes care of the Temple; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that adorns it, saith Hesychius; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that makes clean, saith Suidas; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sweep, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beautify, saith the Scholiast on Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 61. This office at other times belonged to other cities, and accordingly in ancient Inscriptions we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Nicomedians being the third time in that office; and particularly of Diana, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Magnesians having that office, in Maximinus' time: and this in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Games, which in honour of the Gods, peculiarly of Diana, were in Greece, sometimes in one city, sometimes in another, according to the Gods which were celebrated by them. So that now those festivities being celebrated to Diana, and this year, and at this time kept at Ephesus (which is also the reason of the concourse of the people at this time) Ephesus had now the honour to take care of Diana's service, and so to be her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her Sacrist, or aeditua, or Churchwarden, as the Syriack renders the word in this place; and that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being at this time, this year, Diana's Sacrist.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. A matter] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech signifies also accusation, and is accordingly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 18. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indictment Exod. 18. 16. and accordingly here the one is taken for the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech, for an accusation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The law is open] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a day when a court is kept; and so in Suidas and the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded to be the time when men go to Law; and the same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a time not of vacation or lay-days, but of judicatures, termtime, as we call it, when the Proconsul's, who are the judges, were present to decide any controversy. The word signifies also judicature simply; so in Strabo Geog. l. 13. p. 629. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the provinces in which they exercise their judicatures, and give every man his right. And so in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribution of justice; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement, and calling of a court.    

CHAP. XX.  
1. AND after the uproar was ceased, Paul called unto him the disciples, and embraced them and departed for to go into Macedonia.]  
Paraphrase 1. And this commotion being thus composed at Ephesus, Paul called all the Christians together, and having constituted Timothy Bishop of Ephesus, 1 Tim. 1. 3. he took his leave of them, and departed from Ephesus, and past the direct way from thence (by Troas 2 Corinth. 2. 12, 13.) to Macedonia.  
2. And when he had gone over those parts, and had given them much exhortation, he came into Greece,]  
Paraphrase 2. And there he spent some time, instructing and confirming them in the faith, and in all Christian practice (see note on John 14. b.) and after that, departing thence, he wintered in Epirus Tit. 3. 12. and came into Greece,  
3. And there abode three months: and when the Jews laid wait for him, as he was about to sail into Syria, he 
* resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purposed to return into Macedonia.]  
Paraphrase 3. And there he stayed three months: And being now on his journey to Syria, to carry alms to Judaea, he was diverted by an advertisement that the Jews, which knew of his purpose, laid wait for him in the way thither to rob him, and to take away his life; thereupon he changed his determination, and resolved to go a little out of his way, and again to pass through Macedonia the third time.  
4. 
† And Sopater of Beroea accompanied him as far as Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And there accompanied him into Asia Sopater of Beroea: and of the Thessalonians, Aristarchus, and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus:  
5. These going before, ●arried for us at Troas.]  
Paraphrase 4, 5. And Sopater went along with him as far as Asia, never parting from him: but Aristarchus, and Secundus, and Gaius, and Timotheus, and Tychicus, and Trophimus, these six went not with him through Macedonia (Sopater only doing so) but went before to Asia, and expected Paul and his company at Troas, who accordingly came thither.  
6. And we sailed from Philippi, after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days.]  
Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia, and came and met them at Troas, and sta●ed there with them seven days.  
7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.]  
Paraphrase 7. And on the Lord's day, or Sunday, the Christians being met together to receive the Sacrament, (Act. 2. 46.) Paul spoke to them at large, and meaning to be gone the morrow, continued his exhortation to them until midnight.  
8. And there were many lights in the upper chamber, where they were gathered together.  
9 And there sat 
* on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a window a certain young man, named Eutychus, being fallen into a deep sleep: and as Paul was long preaching he sunk down with sleep, and fell down from the third loft, and was taken up dead.  
10. And Paul went down and fell on him, and embracing him, said, Trouble not yourselves, for his life is in him.  
11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.]  
Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ, and Paul farther instructing them till the next morning, than he departed.  
12. And they brought the young man alive, and were not a little comforted.]  
Paraphrase 12. And the youth that fell out of the window, and was dead v. 9 recovered, and they were joyful at it.  
13. And we went before to ship, and sailed unto [note a Assos] there intending to take in Paul: for so he had appointed, minding himself to go afoot.  
Paraphrase 13. Assos', a sea-town of Asia,  
14. And when he had met with us at Assos', we took him in, and came to Mitylene.  
15. And we sailed thence, and came the next day over against Chios, and the next day we arrived at Samos, and tarried at Trogyllium, and the next day we came to Miletus.  
16. For Paul had determined [to sail by Ephesus,] because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.  
Paraphrase 16. not to go in, or stay at Ephesus, but to pass by,  
17. And from Miletus he sent to Ephesus, and called the Elders of the Church.]  
Paraphrase 17. But yet desirous to speak with the Bishops of Asia, see Note on c. 11. 6. he sent to Ephesus, the chief Metropolis of Asia, and by that means gave notice to the Bishops of Asia, that they should come to him to Miletus.  
18. And when they were come to him, he said unto them, [Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons,  
19 Serving the Lord with all humility of mind, and with many tears and temptations, which befell me by the lying in wait of the Jews,]  
Paraphrase 18, 19 Ye know in what manner I behaved myself among you of Asia, all the space of three years that I was among you preaching the Gospel, with all humility and affection, with great sorrows, and hazards of dangers from the Jews, which conspired against my life,  
20. And 
* how I have not drawn back, or refused to declare unto you whatsoever was profitable, and to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how I kept back nothing that was profitable unto you, but have showed you, and taught you publicly, and from house to house,]  
Paraphrase 20. And how without all fear or tergiv●rsation I freely declared to you all things that I thought useful for you to know, willing to use all opportunities of instructing any both in the public synagogues ch. 19 8. and in private schools v. 9 and in your several houses, whither I also came,  
21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.]  
Paraphrase 21. Preaching to the Jews and Proselytes in their synagogues, and to the Gentiles elsewhere the whole doctrine of the Gospel, assuring them that there was pardon to be had from God, upon amendment of their former lives, forsaking of all the impieties which they had been guilty of, through neglect of the Mosaical Law, and the dictates of nature, which before they stood obliged to observe, and exhorting them that they should live according to the pure doctrine of Christ for the future.  
22. And now behold, 
† being bound in Spirit I go  I go note b bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there;  
23. Save that the holy Ghost witnesseth in every city, saying, That bonds and afflictions abide me.  
24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus to testify the Gospel of the grace of God.]  
Paraphrase 22, 23, 24. And now I am a going to Jerusalem, willing and ready to endure what shall befall me there, and foreseeing that there I shall be apprehended, and imprisoned, being told it by those that have the gift of prophecy, (as afterwards again it appears he was, c. 21. 4, & 11.) wheresoever I come, and I am prepared for it; and I know not whether death itself may not attend it: but whatsoever it is, I am ready to suffer it for the Gospel's sake (see c. 21. v. 13.) and count nothing of it, no nor of loss of life, if I may successfully preach the Gospel, and serve Christ faithfully in the office which he hath entrusted to me, (see note on Heb. 13. d.)  
25. And now behold, I know that ye all, among whom I have go ne preaching the kingdom of God, shall see my face no more.]  
Paraphrase 25. And now this I know, that after this my departure from you, ye are never likely to see me again, ye, I say, of Asia whom I have so long conversed with, preaching the Gospel among you; and therefore I shall take this long farewell of you.  
26. Wherefore I take you to record this day, that I am pure from the blood of all men.]  
Paraphrase 26. And to that end, I proclaim to you all, that I am guiltless of that ruin that will I foresee befall those that do not keep close to Christ, having done my best to prevent it.  
27. For I have not shunned to declare unto you all the counsel of God.]  
Paraphrase 27. For I have fully communicated to you the whole Christian doctrine, which may serve you as an antidote against all the heresies which are likely to break in among you, v. 29.  
28. Take heed therefore unto yourselves and to all the flock, over the which the holy Ghost note c 
* appointed you Bishops  hath made you overseers, to 
† govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feed the Church of God, which he hath purchased with his own blood.]  
Paraphrase 28. Wherefore, ye that are Bishops or Governors of the several Churches of Asia, Revel. 1. 11. (see note on Phil. 1. 6) and who were designed to that office by the appointment of God himself, look to yourselves and to the Churches committed to your trust, to rule and order all the faithful Christians under you, those whom that Christ might gain to himself, he laid down his own life to purchase them.  
29. For I know this, that after my departing shall grievous wolves enter in among you not sparing the flock.]  
Paraphrase 29. For 'tis certain that when I am gone, you will soon be solicited with false teachers, seducing the faithful, and doing great mischief.  
30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.]  
Paraphrase 30. And some of your own Churches shall vent pernicious false doctrines to make divisions and factions, and get followers.  
31. Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears.]  
Paraphrase 31. Be ye careful therefore, remembering how much sorrow and tears it hath cost me to forewarn you of these things beforehand.  
32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.]  
Paraphrase 32. And now I recommend you to God and the Gospel (see note on Heb. 13. d.) which if adhered to, will be able to instruct and perfect you, and to bring you to the bliss of Saints.  
33. I have coveted no man's silver, or gold, or apparel.]  
Paraphrase 33. I have not endeavoured to make any worldly advantage by my preaching.  
34. Ye●, you yourselves know that these hands have ministered unto my necessities, and to them that are with me.]  
Paraphrase 34. But you can witness for me that I have, by working at my trade of making tents, maintained myself, and those that are with me.  
35. I have showed you all things, how that so labouring you ought to support the weak, and to remember the words of the Lord Jesus, how he said, 
* it is a blessed thing to give, rather than receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is more blessed to give then to receive.]  
Paraphrase 35. I have as by words, so by actions also, demonstrated to you, how that such as ye, that is, Bishops and Governors of the Church, are to take care of the sick and poor (see 1 Cor. 12.) and rather endeavour by pains taking to enable yourselves to relieve others, then to be chargeable or burdensome to others, according to that saying of Christ (not recorded in the Gospels) That 'tis a blessed and an heroical thing to give to others out of a man's own earnings, and this infinitely more blessed, and better becoming a Christian, then to be relieved by others.  
36. And when he had thus spoken he kneeled down and prayed with them all.  
37. And they all wept sore, and fell on Paul's neck and kissed him,  
38. Sorrowing most of all for the words which he spoke, that they should see his face no more. And they accompanied him to the ship.  

Annotations on Chap. XX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Assos'] Strabo maketh this Assos' a city of Aeolis l. 15. p. 735. and so, saith he, doth Hellanicus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. p. 610. And so (saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Stephanus Byzantius) doth Alexander Cornelius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alexander Cornelius saith that Assos' is in Mysia: For what is there Mysia, is all one with Aeolis in other writers; for of Mysia saith 
† l. 1. c. 18.  Pomponius Mela, Ex quo ab Aeoliis incoli coepit, Aeolis facta, From the time that it was inhabited by the Aeolians, it was called Aeolis; 
Nat Hist. l. 5. c. 30.  and Pliny, Aeolis proxima est, quondam Mysia appellata, Aeolis sometime called Mysia. This Assos' is by Strabo reckoned as the first principal sea-town of Mysia, going from Lectum to Caeicus over against Lesbus, and Adramyttium, mentioned here c. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo Geogr. l. 13. p. 581.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Bound in the Spirit] What bound in Spirit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him, which though he be not actually poor, yet is prepared to bear poverty contentedly. And so Paul resolving to venture the hazard of imprisonment here, by going up to Jerusalem, whither if he go, he knows, and the Spirit of God tells him v. 23. it will befall him, may be said to be bound in Spirit. But it may also be interpreted only of his presaging and foreseeing his bonds, which being revealed by the Spirit of God to others of him, and probably immediately to him also, he may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bound in the Spirit in that respect. Nay, 'tis possible it may signify no more than resolved, and so bound in spirit, or full purpose of mind, as ch. 19 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he purposed in spirit: but this more unmoveable than that. See ch. 21. 12, 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Hath made you overseers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put, or set, or appointed, importeth here, is somewhat uncertain. It may signify thei● Ordination to the Episcopal office, attributed to the holy Ghost, as to the Original, by whose descent upon the Apostles, they were authorized to communicate this authority, to give Commissions to others, who were to succeed them in the dignity and office of Governing of Churches. But it may also signify the act of designation, election, nomination to this dignity, which at that time was done by the special Revelat on of God, and so might properly be attributed to the holy Ghost. So of Mathias it appears that he was designed by lot, and chosen by God to succeed Judas in his office, Act. 1. 24. So c. 13. 2. the holy Ghost said, Separate me Saul and Barnabas for the work, etc. So Timothy the Bishop of Ephesus is said to be advanced to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by prophecy by particular Revelation; of which S. Chrysostom● saith, that as the Priests anciently were made by Prophecy, so Timothy was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of God, chosen to his office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trying, or approving, them by the Spirit; and 
* See Ens●●. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Clemens Alexandrinus of S. John, and the Bishops of Asia here, that he did constitute Bishop's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of those that were signified by the Spirit. And so this is the most probable notation of it in this place.    

CHAP. XXI.  
1. AND it came to pass, that after we were 
* plucked, snatched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gotten from them, and had launched, we came with a strait course] unto Coos, and the day following unto Rhodes, and from thence unto Patara.  
Paraphrase 1. After this sad parting (c. 20. 37.) from the Bishops of Asia at Miletus (c. 20. 17.) we took ship, and sailed prosperously without any incommodation  
2. And finding a ship sailing over into Phoenicia, we went aboard and set forth.  
3. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship 
† See note on c. 15. c.  was to unlade her burden.  
4. And finding disciples, we tarried there seven days, who 
* spoke to Paul not to go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  said to Paul through the Spirit, that he should not go up to Jerusalem.]  
Paraphrase 4. And meeting there with some that had received the Gospel, and were endued with gifts, particularly that of prophecy, (see ch. 20. 23, 24.) we stayed with them a while at lyre, and they by revelation told Paul, that he would incur much hazard by going up to Jerusalem, and therefore advised him not to go.  
5. And when we had accomplished those days, we departed and went away, and they all brought us on our way with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.]  
Paraphrase 5. But this moved not Paul (see c. 23. 24.) but we left that place, all of them, men, women, and children attending us out of the city, and there on the sea shore we kneeded down, and prayed at parting.  
6. And when we had taken leave one of another, we took ship, and they returned home again.  
7. And note a 
† having sailed  when we had finished our course from Tyre, we came to Ptolemais and saluted the brethren, and abode with them one day.  
8. And the next day [we that were of Paul's company departed, and came unto Caesarea, and we entered into the house of Philip the Evangelist (which was one of the seven) and abode with him.]  
Paraphrase 8. Paul and the rest of us that accompanied him, (whereof Luke the writer of this book was one) went from Ptolemais to Caesarea a haven town in Syria (see note on c. 18. c.) called Strato's tower, but rebuilt by Herod, and called Caesarea (see note on Matth. 16. 〈◊〉 and went into the house of Philip, he that, being one of the seven Deacons, was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel, (see note on Joh. 20. 21.) and with him we made some stay.  
9 And the same man had four daughters, virgins, which [did prophesy.]  
Paraphrase 9 had the gift of foretelling things to come.  
10. And as we tarried there many days there came down from Judaea a certain [Prophet] named Agabus.  
Paraphrase 10. See note on c. 15. e.  
11. And when he was come unto us [he took Paul's girdle and bond his own hands and feet, and said, Thus saith the holy Ghost, So shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles.]  
Paraphrase 11. after the manner of Prophets of old, which often prophesied by symbols, or significant express, of what they foretold, he took Paul's girdle, and bound his hands and feet with it, and said, It hath been revealed to me by God, that after this manner that I have bound myself with Paul's girdle, so the Jews of Jerusalem shall bind Paul, and deliver him to the Procurator of the Romans to be put to death.  
12. And when we heard these things, both we and they of that place besought him, not to go up to Jerusalem.  
13. Then Paul answered, [What mean ye to weep, and to break mine heart? for I am ready, not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.]  
Paraphrase 13. Why do you by your compassionate sad dissuasions trouble and grieve me, who have nothing else to afflict or disturb me, but your importunity against my taking this journey? For of myself I am most heartily willing to suffer any thing, bonds or death itself, for the propagating of the Gospel of Christ, or for the professing my constancy in it, in despite of all persecutions.  
14. And when he would not be persuaded, we 
† were quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ceased, saying, The will of the Lord be done.  
15. And after those days we [took up our carriages, and went up] to Jerusalem.  
Paraphrase 15. laded mules with the goods which we had with us, and took our journey from Caesarea  
16. There went up with us also certain of the disciples of Caesarea, 
† bringing us to one Mnason a Cypriote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  and brought with them one Mnason of Cyprus, [an old disciple, with whom we should lodge.]  
Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus, (c. 13. 4.) who would gladly entertain us at our journey's end.  
17. And when we were come to Jerusalem, the brethren received us gladly.  
18. And the day following, Paul [went in with us unto James, and all the Elders were present.]  
Paraphrase 18. and we went to James the Bishop of Jerusalem, (see note on 1 Cor. 1●. a.) who with all the Bishops of Judaea (see note on Phil. 1. b.) were assembled together, that they might in council consider of S. Paul's business.  
19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.  
20. And when they heard it, [they glorified, the Lord, and said unto him, Thou seest, brother, how many 
* myraids, or ten thousands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thousands of Jews there are which believe, and they are all zealous of the Law.]  
Paraphrase 20. they blessed God for his wonderful works wrought upon the heathen Idolaters by his preaching; and after that, began to tell him what at present would be prudent for him to do, not so much in respect of the unbelieving, as the converted Jews, of whom there were many myriads, great multitudes in Judaea, who though they had received the Gospel, yet stuck close to the observances of the Mosaical Law.  
21. And they are informed of thee, that thou teachest all the Jews, which are among the Gentiles, to forsake Moses, saying, That they ought not to circumcise their children, neither to walk after the customs.]  
Paraphrase 21. These, said they, have heard it affirmed of thee, that not only according to the decrees of our council, thou permittest the Gentile-converts to remain uncircumcised, but also that those Jews that are dispersed in Asia, and elsewhere, whom thou hast converted to the faith, thou persuadest them that they may leave off circumcision, and the other ceremonies of Moses Law.  
22. What is it therefore? The multitude must needs come together: for they will hear that thou are come.]  
Paraphrase 22. This therefore, (say they) will be the event, in all probability, All these Jewish Christians will hear of thy being come hither, and so will come in multitudes to see how thou behavest thyself in this matter.  
23. Do therefore this that we say to thee, We have four men, which have a vow on them:]  
Paraphrase 23. Therefore take our advice, There be four men here at this time, which have had a Nazarites vow upon them, which being accomplished, (see Act. 18. 18.) they are now to perform the ceremonies prescribed, Num. 6. 13.  
24. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads; and all may know that 
† there is nothing of those thing or nothing is true of those thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those things whereof they are informed concerning thee are nothing, but that thou thyself also 
* walkest keeping the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  walkest orderly and keepest the Law.]  
Paraphrase 24. These do thou perform with them, and make provision of sacrifices forthem, such as the Law prescribes, Num. 6. 14. that so they may shave their heads according to order, Num. 6. 18. (see note on c. 18. b.) and by this means they will be persuaded that they have had false reports of thee, and that thou dost still observe the Mosaical rites.  
25. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.]  
Paraphrase 25. As for the Gentiles that have received the Gospel, c. 15. we have made a decree, thou knowest, (and sent it to Antioch by thee and Barnabas,) by which they are not required to any such observances, or to any more than only to observe the precepts of the sons of Adam and Noah.  
26. Then Paul took the men, and 
† see note or M● 1. b.  the next day purifying himself with them, entered into the Temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them]  
Paraphrase 26. And Paul took their advice, thus far to comply with the Judaizing Christians, that he might not exasperate them, and went into the Temple, and did all that belonged to the purifying of the Nazarites, and when that was done, gave solemn notice of it, upon which they were, according to the Law of Moses, to proceed to offer an offering for each person.  
27. And when the seven days were almost ended, the Jews which were from Asia, when they saw hi● in the Temple, stirred up all the people, and laid hands on him,]  
Paraphrase 27. And when the seven days wherein those sacrifices were to be performed, were almost at an end, divers unbelieving Jews that dwelled in Asia, and had opposed him there, and were now come to Jerusalem, assoon as they saw him in the Temple, brought in the multitude tumultuously upon him, and apprehended him,  
28. Crying out, Men of Israel, help: this is the man that teacheth all men every where against the people, and the Law and this place; and farther, brought Greeks also into the Temple, and hath pollutted this holy place.]  
Paraphrase 28. Crying out upon him, as the man that had taught all men, wheresover he preached, that the Jews should be destroyed, the Mosaical Law be abolished, and the Temple, where now he was purifying himself, laid waste, and had brought heathen men into the Temple, which was utterly unlawful to be done, and was the profaning of it.  
29. (For they had seen before with him in the city, Trophimus an Ephesian, whom they supposed that Paul had brought into the Temple.)]  
Paraphrase 29. (This last thing they spoke confidently, but not truly, only having seen Trophimus with him in the city of Jerusalem, and knowing him to be a Gentile of Ephesus, they believed that he had carried him into the Temple, and from thence made this conclusion.)  
30. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the Temple, and forthwith the doors were shut.]  
Paraphrase 30. And all the people were exasperated upon this, and having apprehended, haled him out of the Temple, and the doors of the Temple were presently shut after them.  
31. And as they went about to kill him, tidings came to the chief captain of the band, that all Jerusalem was in an uproar:]  
Paraphrase 31. And they fell a beating Paul, and had like to have killed him, had not the commander or Colonel, that was appointed to guard the Temple, and to quell all tumults there, (see note on Luk. 22. g.) been told, that there was an uproar.  
32. Who immediately took soldiers and centurions, and ran down unto them; and when they saw the chief captain and the soldiers, they left beating of Paul.]  
Paraphrase 32. But he taking with him some bands of soldiers, came hastily in upon them: and when they saw the Colonel and his troops of soldiers, they gave over their violence toward Paul.  
33. Then the chief captain came near, and took him, and commanded him to be [bound with two chains,] and demanded who he was, and what he had done.  
Paraphrase 33. guarded by two soldiers, and chained to each of them, (see note on ch. 28. c.)  
34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into [the castle.]  
Paraphrase 34. the tower called Antonia, Luk. 22. g.  
35. And when he came upon the stairs, so it was, that he was born of the soldiers 
* because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the violence of the people.]  
Paraphrase 35. And as they were going up the stairs to the castle or tower, the violence of the multitude of Jews was so great, that the soldiers were fain to carry Paul in their arms, to secure him from them.  
36. For the multitude of the people followed after, crying, Away with him.]  
Paraphrase 36. Who came pursuing him, and crying out to have him put to death.  
37. And 
† 〈◊〉 Paul 〈…〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?]  
Paraphrase 37. And when he was at the castle door, he spoke to the Colonel in Greek, and asked if he would be pleased to permit him to speak to him. And the Colonel wondered that he spoke Greek.  
38. Art not thou that note b Egyptian, which before these days 
* 〈◊〉 raise ●dition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  madest an uproar, and leddest out into the wilderness four thousand 
† 〈◊〉 the 〈◊〉 or 〈◊〉- sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men that were murderers?]  
Paraphrase 38. Thinking that he had been that Egyptian false prophet, that had raised a sedition in Judaea not long before, and had gotten to him four thousand men into the wilderness.  
39 But Paul said, I am a man which am a Jew of Tarsus, [a city in Cilicia, 
* 〈◊〉 citizen 〈◊〉 mean 〈◊〉 of Cili 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a citizen of no mean city;] and I beseech thee, suffer me to speak unto the people.  
Paraphrase 39 a free man of that city in Cilicia, which hath the Roman privileges belonging to it.  
40. And when he had given him licence, Paul stood on the [stairs, and beckoned with his hand unto the people:] and when there was made a great silence, he spoke unto them in the Hebrew tongue, saying,  
Paraphrase 40. stairs near the door of the castle, and made a sign to the people to hold their peace, and give audience.  

Annotations on Chap. XXI.  
V. 7. When we had finished our course] Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is generally supposed, that it is compounded of the old word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that that is to be rendered perficio, to perfect, or finish. But now this notion should be compatible to this place, where they are in the midst of their journey or navigation, it is not easy to determine. It were somewhat more reasonable to suspect, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might by a scribe be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as we find in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be no more than sailing, or having sailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Tyre; and than it fitly follows, whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is again used in this sense, c. 18. 13. or, as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (perhaps that should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chap. 27. 3. contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 launching out v. 4.) we advanced, or went forward, to Ptolemais. But if the ordinary reading be retained, than it must be observed, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally explicated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius; so each of these in these writers signifies many times no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do, and receives the particular notion from the word that is joined with it. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform the services, Heb. 9 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to run a race, and is not so properly finishing his course, as that signifies life, 2 Tim. 4. 7. for there it appears ver. 17, 18. that his life and his Apostolacy was not at an end, (see Note on the title of that Epistle.) So in the Old verse of Linus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are easy for God to do, and nothing is impossible, 'tis evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do, and no more. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for there is no reason to set a comma before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) will be no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having sailed, or made our navigation, or having taken (but not finished) our course; for it follows immediately, we advanced to Ptolemais.  
Paraphrase 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. Egyptian] Under the time of Felix's Procuratorship of Judaea there were, saith Josephus, many which deceived the people, particularly one that came out of Egypt to Jerusalem, saying that he was a prophet, and persuading the people that they should follow him to mount Olivet, and there they should see the walls of the city fall at his command, so that they might enter the city. These, saith he Ant. l. 20. c. 6. Felix set upon, killed 400. and took 200. and put the Egyptian to flight. Which story being compared with this in the Acts, gives Africanus occasion to say, that under Felix's government there was an Egyptian false prophet with many with him, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Felix's army. See Euseb. Chron. lib. 1. pag. 67. But Eusebius Hist. l. 2. cap. 21. is more punctual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Jews received a greater mischief by an Egyptian false prophet: For he being a magician, and taking upon him to be a prophet, came into the region or country of Judaea, and gathered a company of deceivable people to him, to the number of thirty thousand. These, saith he, he brought out of the wilderness to the mount of Olives, meaning thence to force his passage into the city, and to seize upon the Roman guards, and so get the command of the people, and then keep it by the strength that took it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But this was prevented by Felix. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or short swordmen, that were with this Egyptian, they were a sort of men, of which Josephus speaks very much, (who on one side, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zelots on the other, shed much blood, and wrought much mischief in Judaea) Ant. l. 20. c. 6. They came, saith he, under pretence of Religion up to Jerusalem with Sicae or daggers under their coats, and being once invited by Felix secretly to strike into the train of Jonathan the high Priest, and so to kill him, for which they were not punished, they after that solemnly came up at every feast, and either for revenge, or being hired, killed many even in the Temple itself, saith Josephus, and so polluted it in that manner, that made it necessary for God to send the Roman Armies thither to purify it by way of lustration. And these (saith he, c 7.) within a little while, grew into a very vast num●er, using swords like the Persian acinaces, such as the Romans call Sicae, etc. That which S. chrysostom saith of them is somewhat strange, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Essenes' were also the Sicarii, because they were Zelots; where he confounds these three, Essenes', Sicarii, and Zealots, whereas the Sicarii are certainly far distant from either of the other two. This the learned Annotator on chrysostom justly suspects to be a mistake in him, p. 693. but the original of it he observes not. That is very happily showed by Mr. Fuller in his Miscellanies, to have been by turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former noting the Karaeans or Scripturarians (as they are distinguished from, and opposed to the Traditionals) those that adhered strictly to the letter of the Law, and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, zealous for the Law, and such the Essenes' were, it seems, affirmed to be by some from whom chrysostom took this. The like error also is committed by Suidas in this name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pharisees are called Sicarii as being Zelots: he had sure read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the more strange, because he had immediately before rightly interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— they were a sort of thiefs, which in Claudius' time killed all they met with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hooked swords, which the Romans call sicae, which, saith he, the Egyptian led out into the wilderness, and Felix punished. As for the number of men that were seduced by this deceiver, writers, it seems, do not agree upon them, neither is it necessary they should, those kinds of accounts of multitudes being of necessity uncertain: only 'tis a little strange that Eusebius in Chron. out of Africanus should call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three thousand, and in his History thirty thousand; but perhaps the mistake of numeral letters may cause that variation. And then the three thousand there will be more agreeable with the chief officers account here, who makes them but four thousand.    

CHAP. XXII.  
1. MEN, Brethren, and Fathers, [hear ye my defence, which I make now unto you.]  
Paraphrase 1. give me leave and audience to purge and clear myself from the accusation charged on me v. 28.  
2. (And when they heard that he note a spoke in the Hebrew tongue to them, they kept the more silence: and he saith,)]  
Paraphrase 2. And these enemies of Paul's being averse to the Hellenists (see Note on ch. 6. a.) and so to him, as using the Greek language, when they heard him speak Hebrew, were a little pacified, and so gave him the hearing. Thus therefore he began his Oration.  
3. I am verily a man which am a Jew, born in Tarsus, a city in ●ilicia, yet brought up in this city [at the note b feet of Gamaliel, and taught according to the manner of the Law of the fathers, 
* being zealot of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and was zealous towards God as ye all are this day.  
4. And I persecuted this way unto the death,] binding and delivering into prison both men and women.  
Paraphrase 3, 4. a scholar of Gamaliel's a Doctor of the Pharisees, and accordingly was imbued with the strictest Judaical principles, and so became as zealous a propugner of the Law of Moses, and religion of the Jews, as that is opposed to the reformation wrought by Christ, as any of you are at this time, being of that sort of men among the Jews that are called zealots, and are very punctual and strict in the observances of the Law, and think themselves obliged to put all men to death that teach any thing against it. And so did I to the Christians.  
5. As also the high Priest doth bear me witness, and all the 
† 〈…〉  estate of the▪ elder: from whom also I received letters unto the brethren, and went to Damascus to bring them which were there, bound unto Jerusalem for to be punished.]  
Paraphrase 5. As all the Sanhedrim, especially the high Priest knows, from whom I had writs or commissions to apprehend the Christians, (see c. 9 2. and 26. 10. and 12.) all that I found in Syria, and bring them bound to the Sanhedrim, by them to be scourged, or perhaps put to death by the Roman powers.  
6. And it came to pass, that as I made my journey,] and was come nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me.  
Paraphrase 6. And when I had that commission from the Sanhedrim, and went into Syria to execute it,  
7. And I fell unto the ground, and herded [a voice, saying] unto me, Saul, Saul, Why persecutest thou me?  
Paraphrase 7. a thunder, and out of it these words articulately spoken (c. 9 4.)  
8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.  
9 And they that were with me saw indeed the light, and were afraid, but heard not the voice of him that spoke to me.]  
Paraphrase 9 And they of my company heard the thunder and saw the lightning round about me, though they heard not (see note on c. 9 b.) the speech that out of the thunder was delivered to me.  
10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus, and there [it shall be told thee of all things which are appointed for thee to do.]  
Paraphrase 10. I have provided and appointed one Ananias to come unto thee, and declare to thee what I have designed for thee to do and suffer for me.  
11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came unto Damascus.  
Paraphrase 11. And being blind, and not able to see, by reason of this shining appearance, v. 6. I was fain to be led by those that were with me, and so I was conducted to Damascus.  
12. And one Ananias, [a devout man according to the Law,] having a good report of all the Jews which dwelled there,  
Paraphrase 12. a Christian Jew, that lived according to the Mosaical Law,  
13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I [looked up upon him.]  
Paraphrase 13. recovered my sight.  
14. And he said, [The God of our Fathers hath chosen thee, that thou shouldst know his will, and see that just one, and shouldst hear 
* ● voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the voice of his mouth.]  
Paraphrase 14. The God of Abraham etc. hath chosen thee to have the Gospel revealed to thee, and to see Christ, who appeared to thee in that bright cloud, and to hear him speak to thee from heaven.  
15. For thou shalt be his witness unto all men of what thou hast seen and heard.]  
Paraphrase 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee.  
16. And now, why tarriest thou? arise and be baptised, and wash away thy sins, calling upon the name of the lord]  
Paraphrase 16. To what purpose therefore should any delay be made of baptising thee, and admitting thee into the Church, by that seal of the covenant, whereby thou art engaged to forsake, and God to pardon all thy former sins, (upon condition of a sincere change on thy part) upon which thou mayest join with the Church in performance of all Christian duties of devotion to God?  
17. And it came to pass that when I was come again to Jerusalem, 
† 〈◊〉 pray 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even while I prayed in the Temple, I was in a trance,]  
Paraphrase 17. And at my first coming to Jerusalem after this, c. 9 26. as I was in the Temple a praying, I fell into an ecstasy, or trance (see note on c. 10. d.)  
18. And saw him, saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.]  
Paraphrase 18. And in a vision me thought I saw Christ, and he commanded me to go speedily out of this city, because my former zeal against the Gospel would hinder my preaching of it now, from being believed, or heeded by those of Jerusalem.  
19 And I said, Lord, they know that I imprisoned and beat in 
* 〈…〉 e con●i●●●e● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note on c. 6. d.  every Synagogue them that believed on thee.  
20. And when the blood of thy Martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them thet slew him.]  
Paraphrase 19, 20. Against this, me thought, I argued, that my former zeal against Christianity being so remarkable among all the Jews, as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities, c. 9 2. by my joining and assisting in the stoning of Steven, and keeping the accusers garments, whilst they threw stones at him, c. 7. 58. and 8. ●. this might be an argument to assure the Jews at Jerusalem, that it is on right grounds that I now teach the contrary, and this may give them a greater willingness to inquire into the grounds of my change, and so may render me a more competent attester of the doctrine of Christ now, by how much the more I opposed it formerly.  
21. And he said unto me, Depart, for I will send thee far hence unto the Gentiles.]  
Paraphrase 21. But this, me thought, did not prevail with Christ for my staying at Jerusalem; but he in his infinite wisdom seeing that this would not persuade, but exasperated the Jews (see chrysostom Hom. on Gal. 11. 11. Tom. 5. p. 404. l. 25.) commanded me to depart from Jerusalem, telling me that he would give me a commission, as an Apostle, to go and preach to the Gentiles, who had not that exception to me, and would more cheerfully receive me.  
22. And they 
† ●eard him 〈◊〉 this 〈…〉eth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gave him audience unto this word, and then life up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.]  
Paraphrase 22. Thus far the Jews had patience to suffer him to speak: but then when he mentioned the Gentiles, and his appointment to go to them, they cried out, he was a villain and unworthy to live.  
23. And as they cried out, and cast off their clothes, and threw dust into the air,]  
Paraphrase 23. And while they were thus violent, making as if they would presently stone him (see c. 7. 57, 58.) and giving other expressions of their fury,  
24. The chief captain commanded him to be brought into the castle▪ and bad that he should note c 
* 〈…〉 beaten, 〈…〉 men.  be examined by scourging; that he might know wherefore they cried so against him.]  
Paraphrase 24. The Colonel, or chief commander of the guard, bid the soldiers carry him into the Tower, and commanded that he should be forely scourged till he would confess what it was that he had done, with which they were so enraged. See. v. 30.  
25. And as 
* 〈…〉 bend 〈…〉 ●or 〈…〉 d 〈…〉 pared 〈…〉 ●or 〈…〉 rges  they note d bound him with thongs, Paul said unto the Centurion that stood by, Is it lawful for you to scourge a man that is note c a Roman and uncondemned?  
Paraphrase 25. And as the Captain which was appointed to scourge him, brought him to the block, and fastened him to it, in order to the scourging of him, Paul spoke to the Captain that had the execution of that command committed to him, saying, Will the Roman Laws permit you to deal thus with a free denizon of Rome, before any sentence is legally passed upon him?  
26. When the Centurion heard that, he went and told the chief captain, saying, Take heed what thou dost, for this man is a Roman.]  
Paraphrase 26. This jam Captain of a troop told to the Colonel, and withal admonished him what danger he might incur by doing thus to a free denizon of Rome.  
27. Then the chief captain came, and said unto him, Tell me, art thou a [Roman?] He said, Yea.  
Paraphrase 26. a free denizon of Rome?  
28. And the chief captain said, [
† 〈◊〉 a great 〈…〉 e bought his privi 〈…〉 of a ci 〈…〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  With a great sum obtained I this note f freedom. And Paul said, But I was freeborn.]  
Paraphrase 28. I am not so by birth, but purchased the privilege at a great charge. But Paul said, The city where I was born, and my parents before me, though of a Jewish stock, had by living there, this privilege.  
29. Then straightway they departed from him which should have examined him, and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.  
Paraphrase 29. Then they ceased from their design of scourging him, ver. 24. to make him confess his crime; and the consideration that he was a free man of Rome, made the Colonel fear he had already done more than he could well answer in binding, or putting chains upon him, c. 21. 33.  
30. On the morrow, because he would have known the certainty, wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.]  
Paraphrase 30. And therefore he soon loosed him from his bands, but yet being desirous to know the bottom of the business, he convented the Jews Sanhadrim, and brought out Paul, to see what they would object against him.  

Annotations on The Acts of the holy Apostles. Chap. XXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Spoke in the Hebrew tongue] What the reason was of Paul's speaking Hebrew at this time, and the Jews giving him audience thereupon, may here briefly be noted. Two sorts of Jews there were at this time, some called by 
* To. 4. p. 731. 12.  S. chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profound Hebrews, such as used no other language but the Hebrew, admitted not the Greek Bible into their assemblies, but only the Hebrew, and the Jerusalem Targum or Paraphrase. Others that spoke Greek, and used the Greek Translation of the Bible, and these were called Hellenists (see Note on c. 6. a.) Now these several uses bred some unkindness betwixt these two sorts, as may in part be discerned, even after their receiving Christianity, c. 6. 1. And of this latter sort Paul sure was one, and accordingly in his writings makes use constantly of the Greek Translation of the Old Testament, and in that respect (among others) was much disliked by the other sort. Those of them that were converted had great prejudices to him, c. 21. 21. and that is said to be the reason why he concealed his name in the Epistle written to the Hebrews. But for those of them that were not converted they would not endure to hear him, or hear of him; which is the account S. chrysostom gives of his discoursing and preaching to the Hellenists only c. 9 28. because the other would not endure or admit him. Hereupon to avert this great displeasure conceived by them, he here speaks to them in the Hebrew language, and they were in some degree pacified thereby, so far as to give him audience.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Feet of Gamaliel] It was the manner of disciples to sit at the feet of their Masters, which in Pirke Avoth is called to dust themselves in the dust of their feet; for so saith Jose there, Let thy house be the house of assembly for wise men, that is, be thou ever conversant in the schools of the Doctors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and do thou roll, or dust, or tumble thyself in the dust of their feet.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Be examined by scourging] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sacred writers will be discerned by two places in the Book of Wisdom, c. 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us torment him with the wrack, and c. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mighty shall be mightily tormented: in both which 'tis clearly used for tormenting or cruciating. And S. chrysostom Hom. 26. in Mat. p. 186. citing the latter of these places, applieth it to the words of Christ, that he that knows his Master's will and doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be beaten with many stripes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greater knowledge is the cause of greater punishment, thus interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by beating, and punishment. So Gen. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God scourged or cruciated Pharaoh with great and sore plagues.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Bound him with thongs] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges v. 24. there is no doubt to be made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they signify whips, or scourges, saith Hesychius; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whip him with a scourge, or cord, adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is also used for a rope. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All to the same purpose that the word signifies cords, or scourges, to beat with. This of scourges was a punishment much severer than that of rods. Porcia lex (saith Cicero pro Rabirio) virgas ab omnium Romanorum civium corpore amovet, hic misericors flagella retulit, The Porcian law freeth a Roman citizens body from rods, and he a merciful man (speaking Ironically) hath brought back scourging. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourges here are used, as elsewhere the greatest torments are, to make him confess what his crime was, v. 24. See 2 Mac. 7. 37. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that signifies literally to bend forward, it refers to the custom in scourging, which was to fasten them to a block or piece of wood made fast to the earth, of a cubit and an half high, for the person that was to be punished to lean on, bending his body down to it. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the bending him forward to this block, or little pillar, that the upper part of his body should lean on it, and so exposing him to the Lictor, or executioner. This is here said of the Centurion in the singular number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose office, it seems, it was to do this. Master Bois of Ely, a very learned man, hath here a conjecture, that the phrase should have an hypallage in it, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he extended the scourges to him, or, showed them him extended, making it the description of a Lictor holding his scourge in his hand, and shaking, and fitting it for execution, and striking a terror into the prisoner also by that means. This conjecture being ingenious it was not unfit to have mentioned. Josephus Scaliger also hath another, Epist. 146. that it refers to the manner of scourging, expressed in the Comedy, Ego plectar pendens, I shall be scourged hanging, viz. that they were lifted up from the ground, their heads higher than their heels, and tied with ropes hands and feet, making those ropes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and that elevation of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. A Roman] That Paul was free of Rome by being born in a city that had the Roman privileges, is sufficiently known; so saith Philo of Agrippa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave the privileges of the Roman citizenship to whole countries of some of his friends. So the Philippians call themselves Romans, Act. 16. 21. Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by country, Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by decrees, saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 146. & Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that Tarsus the Metropolis of Cilicia was such, is intimated by Diodorus Siculus l. 47. where speaking of the Emperor's Julius and Augustus, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those of Tarsus were so kind to Julius, and after for his sake to Augustus Caesar, that from his own name he called them Juliopolis. That it was unlawful for any such person to be bound, or scourged, is apparent by Cicero Or. 5. in Verr. Facinus est vincire civem Romanum, scelus verberare, prope parricidium necare, quid dicam in crucem tollere? It is a foul fault for any Praetor, etc. to bind a citizen of Rome, a piacular offence to scourge him, a kind of parricide to kill him, what shall I call the crucifying of such an one? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And for that that follows of his being scourged before condemnation, (as, being by way of examination, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 24. it is here supposed to be,) 'tis that which Cujacins hath observed out of Salvian to be distinctly against law; and all that is here said in this verse, is set down by S. Paul as distinctly according to the Roman form, as if the whole verse were taken and translated out of their Law. Yet was not this so far true, that a Roman citizen might not be punished; but as 
* ad Leg. 12 Tab. c. 29.  Raewardus observes, the custom was, that before he were so punished, he should, judicio duumvirûm, be adjudged to lose his privilege, and be uncitizened, and pronounced an enemy of the commonwealth, and then he might, be scourged or put to death, that being the form of disfranchizing him, Lictor, colliga manus, or caput obnubito, infelici reste suspendito, verberato vel intra pomoerium vel extra pomoerium, Lictor, bind his hands, or cover his face, hang him, scourge him either within or without the suburbs, as Livy testifies, l. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Freedom] Most of the Jews, saith Philo in 
* 〈…〉 p. 785.  leg. ad Caium, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans made free, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for being brought captive into Italy, they were set at liberty by their masters that possessed them, but paid a price for that favour. So 2 Mac. 4. 9 Jason promiseth a great sum of monyto Antiochus, among other things to have power to make some of Jerusalem citizens of Antioch, meaning to make his money soon up again by selling it to those that desired that privilege (see Note on Phil. 3. l.) So saith Photius Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, About that time that privilege was enjoyed not only by those which were natives of Rome, but by as many as either by favour or money were made partakers of that appellation. So also Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 378. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 379. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being aliens of another nation and country, they were received into the Roman album, made citizens of Rome. Such an one it seems was the chief Commander here, who had himself personally bought this freedom or privilege of a citizen of Rome. But Paul was born to this liberty, by being born in a city that had obtained of the Emperors that privilege for all the inhabitants thereof, (see note c.) Thus in Eusebius Eccl. Hist. l. 5. c. 1. in the examining of Christians by the persecutors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that proved to be municipes, free denizens, of Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their heads were cut off. A privilege which belongs to such, in stead of more ignominious punishments. So Josephus the Historian, born at Jerusalem, of the sacerdotal family, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of priests, and himself a priest, saith Photius, Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. had the privilege of a Roman, and was called by a Roman name, Flavius, the praenomen of the Emperor Vespasian.    

CHAP. XXIII.  
1. AND Paul, earnestly beholding the council, said, Men and brethren, [I have 
‖ 〈◊〉 lived to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lived in all good conscience before God until this day.]  
Paraphrase 1. I have, all my life long, both when I was a propugner of the Mosaical Law against Christ's reformation, and since I have been a preacher of the Gospel, acted sincerely and uprightly according to my conscience, and consecrated my life to God's service.  
2. And the high priest Ananias] commanded them that stood by to smite him on the mouth.  
Paraphrase 2. And Ananias, the chief person among the Jews, (see note on Lu. 3. c.)  
3. Then said Paul unto him, [God 
* 〈◊〉 will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?]  
Paraphrase 3. God will punish thee by way of retaliation, deal with thee as thou hast done with me, thou hypocrite. Dost thou sit like a Magistrate or distributer of legal justice, and dost thou break the law thyself, and command me to be punished, before thou hast heard the cause? (see c. 22. 25.)  
4. And they that stood by said, [Revilest thou God's high priest?]  
Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of God's appointment, a sacred person, and under God, the chief Magistrate among the Jews?  
5. Then said Paul, [I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.]  
Paraphrase 5. I did not know that to be true which thou tellest me, that Ananias was an high priest of God's appointment, (that he was not so, nor yet the high priest put in by the Roman Procurator at this time, see note on Lu. 3. c.) however knowing him to be a person in authority, placed in a judicature (as Paul confesseth v. 3.) I acknowledge I did amiss, and am sorry I did revile him, for that is unlawful, by that place of Scripture, Exod. 22. 28.  
6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren. I am a Pharisee, the son of a Pharisee, of the hope and resurrection of the dead I am called in question.]  
Paraphrase 6. And Paul discerning the Sanhedrim to consist partly of Pharisees, who believe another life after this, partly of saducees, that do not, said aloud, I am (as my father was) of the sect of the Pharisees, and the main thing that I am questioned for, is my believing that there is another life after this, which is a pure Pharisaical doctrine, which all of that sect hold as well as I.  
7. And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided.  
8. For the Sadducees say that there is [no resurrection, neither Angel, nor Spirit;] but the Pharisees confess both.  
Paraphrase 8. no life after this, no immortal Spirit, nor soul of man subsisting without a body.  
9 And there arose a great cry, and the [Scribes that were of the Pharisees part arose and strove saying, We find no evil in this man: but if 
† 〈◊〉 the Spirit  note a a Spirit or an Angel hath spoken to him, let us not fight against God.]  
Paraphrase 9 Doctors of the Law, which were generally of the Pharisees opinion, took his part, and professed to think he had done nothing amiss, and that 'twas possible that he had received some infusion or incitation from God's Spirit, or else some voice from heaven, or vision by an Angel, and if he had, 'twould not become them to resist his doctrine, lest if that were truly revealed to him by God, they should fight against God himself.  
10. 
* And there 〈◊〉 a ●eat up●●●, or section, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded 
† 〈◊〉 a band of soldier's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the soldiers [to go down,] and to take him by force from among them, and to bring him into the castle.  
Paraphrase 10. to go to him at the bar, where he was, as a prisoner, answering for himself,  
11. And the night following [the Lord stood by him, and said, Be of good cheer, Paul; for as thou hast testified 
* 〈◊〉 the things ●●ncerning 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of me in Jerusalem, so must thou bear witness also at Rome.]  
Paraphrase 11. Paul saw a vision again, and God appeared to stand by him, and encourage him, telling him, that he should now receive no farther harm there, but as he had defended and avowed the faith of Christ there at Jerusalem, so he should live to do at Rome also.  
12. And when it was day,] certain of the Jews banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul.  
Paraphrase 12. And he had soon a notable testimony of the virtue of God's protection over him, promised him in that vision, for early in the very next morning  
13. And they were more than forty which had [made this 
† confederacy, or agreement by oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  conspiracy.]  
Paraphrase 13. thus bound themselves by oath and execration on themselves.  
14. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.]  
Paraphrase 14. And they came to the Sanhedrim, and told some of them what they had resolved on.  
15. Now therefore ye, with the council, signify unto the chief captain, that he bring him down unto you to morrow, as though you would 
* know more exactly the things concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.]  
Paraphrase 15. And therefore desired that the whole Sanhedrim would signify their desire to the Colonel, that he would on the morrow bring Paul down to them, to examine him upon some interrogatories; And, said they, by the way, before he come near the Council-house, we will lie in ambush, and be sure to kill him.  
16. And when Paul's sister's son heard of 
† the ambush, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their laying in wait, he went, and entered into the castle, and told Paul.  
17. Then Paul called one of the [Centurion's unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.]  
Paraphrase 17. Captains of the guard, and desired him to conduct that young man to the Colonel to deliver a message to him.  
18. So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.  
19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is it that thou hast to tell me?  
20. And he said, The Jews have agreed to desire thee that thou wouldst bring down Paul to morrow into the Council, as though they would inquire somewhat 
* concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of him more perfectly.  
21. But do not thou yield unto them, for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now they are ready, looking for a promise from thee.  
22. So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me.  
23. And he called unto him two [Centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, note b and 
‖ a guard of  spearmen two hundred, at the third hour of the night:]  
Paraphrase 23. Captains of two bands, and bid them have their bands in readiness, and take to their assistance 70 horsemen, and a guard of two hundred men to watch and ward, to go to Caesarea Stratonis, an haven town, (see Note on c. 18. c.) presently after nine of the clock that night.  
24. And provide [them beasts that they may set Paul on,] and bring him safe unto Felix the Governor.  
Paraphrase 24. a horse or mule for Paul to ride on,  
25. And he wrote a letter after this manner,  
26. Claudius' Lysias unto the most excellent Governor Felix sendeth greeting.  
27. This man was taken of the Jews, and should have been killed of them: then came I with 
† a 〈◊〉 of soldiers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10.  an army and rescued him, having understood that he was a Roman.  
28. And when I would have known the cause wherefore they accused him, I brought him forth into their Council.  
29. Whom I perceived to be accused of questions of their Law, but to have [nothing laid to his charge worthy of death or of bands.]  
Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law (which had not yet set out any decree against Christians.)  
30. And 
* when I was told of a conspiracy that would be against him from the Jews, presently I sent him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and [gave commandment to his accusers also to say before thee what they had against him.] Farewell.  
Paraphrase 30. also gave order to his accusers to appear before thee, and implead him.  
31. Then the soldiers, as it was commanded them, took Paul, and borough him by night to Antipatris.  
32. And on the morrow they left the horsemen to go with him, and returned to the castle.  
33. Who when they came to Caesarea, and delivered the Epistle to the Governor, presented Paul also before him.  
34. And when [the Governor] had read the letter, he asked of what province he was. And when he understood that he was of Cilicia,  
Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperor  
35. I will hear thee, said he, when thine accusers are also come. And he commanded him to be [kept in Herod's judgement hall.]  
Paraphrase 35. secured in the hall called Herod's hall.  

Annotations on Chap. XXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 A Spirit or an Angel] Of the four several ways of Revelations which were among the Jews, these are confess'dly two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice, or a voice from heaven, brought by an Angel, by which any thing was made known to them. The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim, under the first Temple, the twelve stones in the pectoral of the high Priest (which was called hoschen judicii) the irradiation of which foretold many things to the Jews. This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle, which, saith he, ceased to shine 200 years before he wrote: Of which see Suidas in the word Ephod, and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy, which under the second Temple, after the death of Haggai, Zachary and Malachi, was taken away. This was of two sorts, either in time of sleep, by way of dream, or when they were waking, by casting them into a trance or ecstasy, where by way of vision they saw some body saying this or that to them, or else seeing no shape, only heard a voice. Both which sorts of prophecy we have mentioned together Joel 2. 28. dreaming of dreams, and seeing of visions, as that other of the holy Ghost in the phrase pour out my Spirit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Many examples of the vision or trance we have here in this book, of Ananias, Act. 9 10. and of Saul, v. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of Cornelius, ch. 10. 3. and of Peter, ver. 10. and of the dream also, called a vision by night which was seen by Paul, c. 16. 9 and again ch. 27. 23. where an Angel appeared to him in a dream, and the Lord, c. 23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  11. as to Joseph mary's husband, Mat. 1 As for that of the holy Ghost, which belongs to this place, it is thus defined by the Jews, that a man being awake, and in his full senses, speaks and acts like another man, but the Spirit of God, or Spiritus excelsus, excites him, and suggests unto him words which he shall say; as in that of Christ to the Apostles, Mar. 13. 11. 'tis not you that speak, but the holy Ghost, the interpretation of the dabitur in illa hora, it shall be given in that hou●e, which went before. Three of these four ways of Revelation the Jews resolved to be abolished at this time, that of the Vrim and Thummim, with the first Temple, that of Prophecy, with Malachi, and that of the holy Ghost, in the second year of Darius, as it is in Joma c. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  7. and therefore saith S. John c. 7. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost, only they did, according to the prophecy of Joel, expect that it should return to them again in those days: and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit hath spoken to him; and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, in the word Angel (as indeed it was, when he heard a voice from heaven delivered out of thunder, Saul, Saul, etc.) Though 'tis possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Spearemen] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learned from Phavorinus, who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard, and so H. Stephanus, Satellites, Stipatores, to the same sense; Thus called, saith Meursius, quòd maleficis manum injicerent, eósque apprehenderent, & carceri mancipatos ad supplicium producendos custodirent, because they apprehended or laid hands on Malefactors (which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands, and indeed so the Kings MS. reads here, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and putting them in custody, kept them and brought them out to execution; adding that these are the same in the Camp, that the Lictors or Sergeants are in the City. From all which it appears to be most fitly rendered a guard, to which in the militia the prisoners are committed.    

CHAP. XXIV.  
1. AND after five days [Ananias the high priest descended with the Elders, and with a certain orator named Tertullus, who informed the Governor against Paul.]  
Paraphrase 1. Anna's the chief of the Jews (see note on Lu. 3. c.) with some others of the Sanhedrim, and a lawyer or pleader, named Tertullus, went down all from Jerusalem to Caesarea, (see note on oh, 18. c.) to Felix, and brought in a bill of information, (see Theophylact) accusation, or charge against Paul.  
2. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, 
‖ always and in all place, ● We accept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
3. We accept it always and in all places, most noble Felix, with all thankfulness.]  
Paraphrase 2, 3. And when Tertullus was admitted to speak, he began his plea against Paul with a flattering oration to Felix, telling him how happy the Jews had always in every of their cities counted themselves under his government and managery of affairs, and that they were very thankful to him for it.  
4. Notwithstanding that I be not farther tedious unto thee, I pray thee that thou wouldst hear us of thy clemency a few words.  
5. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the nazarenes.]  
Paraphrase 5. This Paul we Jews know to be a dangerous person, and every where where he comes, he disquiets the people's minds, and prepares them to commotions and seditions against the present government, that of the Romans, (see v. 18. and ch. 25. 8.) and he is a great promoter of the religion of those that are ordinarily called nazarenes, from Jesus that dwelled in Nazareth, (that is, of Christians.)  
6. Who also hath gone about to profane the Temple: whom we took, and would have judged according to our law.]  
Paraphrase 6. And he hath done such things in the ●emple of the Jews among us at Jerusalem, as are absolutely contrary to the laws of our God (see c. 21. 21.) and we apprehended him, and would have had him punished, so as our law appoints those to be punished that bring strangers boyond that court of the Temple that was assigned them, and separated from the other (see Eph. 2. 14.)  
7. But the chief Captain Lysias came upon us, and with great violence took him away out of our hands,  
8. Commanding his accusers to come unto thee; by examining of whom thyself mayst take knowledge of all these things whereof we accuse him.]  
Paraphrase 7, 8. But as we were proceeding against him, Lysias, the Captain of the Temple, or commander of the guard of soldiers that guards the Temple, would not permit us to proceed against him in our Court, but carried him away with a guard of soldiers, c. 23. 10. and cited some of the Sanhedrim to come hither to thee, and accuse him; whom therefore thou mayst please to examine, and hear what they can say.  
9 And the Jews also assented, saying, That these things were so.]  
Paraphrase 9 And the Jews of the Sanhedrim that came down, v. 1. confirmed the truth of all that Tertullus had pleaded.  
10. Then Paul, after that the Governor had [beckoned unto him] to speak, answered, For as much as I know that thou hast been of many years [a Judge unto this nation,] 
a ruler, or Procurator of Judea,  I do the more cheerfully answer for myself.  
Paraphrase 10. given him leave, permitted him  
11. Because that thou mayst understand, that there are but yet twelve days since I went up to Jerusalem for to worship.]  
Paraphrase 11. And first thou mayst please to understand, that about twelve days since I came up to Jerusalem to keep the feast of Pentecost, a solemn feast of the Jews there, when by law 'tis appointed to be kept.  
12. And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city.  
13. Neither can they prove the things whereof they now accuse me.]  
Paraphrase 12, 13. And there I behaved myself very quietly, made no disturbance, raised no sedition; and they that say I am a seditious person, and raise disturbances wherever I come, are not able to prove any thing of this nature, but only content themselves with a general charge of sedition.  
14. But this I confess unto thee, that after the way which they call 
* sect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see v. 5. etc. 26. 5.  heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets;]  
Paraphrase 14. But as for the other part of the accusation ver. 5. that I am a great promoter of the sect of the nazarenes, I acknowledge this, that that way of worshipping the God of Abraham which Christ hath taught, and the Christians practice, which I suppose they mean by the word Sect, or peculiar way of profession or religion (see Act. 26. 5.) is the way that I do use, and in doing so, do agreeably to all that is written in the Mosaical Law, and the writings of authority among the Jews, by which they think themselves obliged.  
15. And have hope towards God, which they themselves also allow, that there shall be a resurrection from the dead both of the just and unjust.]  
Paraphrase 15. And the main part of this is, that there shall be a life after this, and that all that ever lived here, shall then be judged and rewarded, whether they be good or evil. And this is no more than these men themselves, all but the Sadducees, profess to believe, and depend on.  
16. And herein do I exercise myself to have always a conscience void of offence toward God, and toward men.]  
Paraphrase 16. In this religion and practice, I am as careful as I can to live blamelessly, and to do my duty in all things towards God and man.  
17. Now after many years I came to bring alms to my nation, and offerings.]  
Paraphrase 17. As for that which they mention of my profaning the Temple, thus it was, Many years after my conversion to this way that they speak of, I was sent by the pious Jews, etc. of other parts to Jerusalem and Judaea, with their charity, and freewill oblations, brought in for the service of God, c. 11. 30.  
18. Whereupon certain Jews from Asia found me purified in the Temple, neither with multitude, nor with tumult;]  
Paraphrase 18. And whilst I was doing thus, some Jews of Asia saw me in the Temple, where I was far from profaning of it, as was suggested ver. 6. and ch. 21. 23. but was there in such a manner as the Law of the Jews required of me, and they senslesly mistaking, affirmed that I carried Trophimus a Gentile of Ephesus into the Temple, and so affirmed me to have profaned the Temple. But this was a downright falsity, for which there was no other ground of affirming, but only this, that he was seen with me in the city (see ch. 21. 29.) And as I was in the Temple without any such company there which might be said to profane it, so it is certain that I was not attended with any number of men, that might bring me under suspicion of raising any sedition ver. 5.  
19 Who ought to have been here before thee, and object if they had aught against me.]  
Paraphrase 19 Or if any man living would affirm I had, he ought to come now in open court, and testify against me here.  
20. Or else let these same here say, if they have found any evil-doing in me, while I stood before the council.]  
Paraphrase 20. Nay for all these things I shall make mine appeal to these that are here present of their own Sanhedrim ver. 1. and desire they will testify, whether when I was brought before their Sanhedrim at Jerusalem c. 23. I was not dismissed with a good testimony from themselves, ver. 9 viz. that there was nothing of moment charged and proved against me; and let them speak, if it were not so.  
21. Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.]  
Paraphrase 21. There is I am sure but one thing that can by any be testified against me from the proceedings there, and that none but saducees will lay to my charge, who are engaged in the maintenance of their own tenets, and that chargeable upon all the Pharisees as well as me, viz. my acknowledging another life after this, ch. 23. 8.  
22. And when Felix heard these things, 
* he put them off, saying, When I know more exactly the things that belong to this way, and when Lysias the Commander comes down, I will determine the business between you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.]  
Paraphrase 22. When Felix had had this cognizance of the matter, and discerned how things stood, he deferred passing any sentence, saying, Concerning Christian religion, whether it were derogatory to the Law of the Jews, I will determine, when I have advised with learned men that know your pretensions, and that concerning the tumult said to be raised by Paul, when Lysias comes, whose testimony will decide it.  
23. And he commanded a Centurion 
† that Paul should be guarded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to keep Paul, and 
* that be should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.]  
Paraphrase 23. And he commanded the Captain of the guard to keep Paul safe, but not as a close prisoner, and that any that would bring him any relief, or discourse with him, might freely do it.  
24. And after certain days, when Felix came with his wife Drusilla, which was a Jew, he sent for Paul, and heard him concerning the faith of Christ.]  
Paraphrase 24. And Felix's wife, being a Jew, when she came, he thought fit to have her present, and sent for Paul, and bid him say what he had to say concerning the doctrine or Gospel of Christ.  
25. And as he reasoned of 
† justice & continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  righteousness, temperance, and judgement to come, note a Felix trembled, and answered, Go thy way for this time; 
* But I will find a season, and call for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when I have a convenient season, I will call for thee.]  
Paraphrase 25. And Paul, in a discourse of that subject, insisted particularly on the great obligation that by the Law of Christ lay on all men to observe justice between man and man, and to live chastely, either in conjugal or single life, (two virtues contrary to two special vices that Felix was particularly guilty of) and withal of the severe judgement that all men one day should be called to for their offences in these and the like kinds. And as he insisted on these three branches of the Christian faith, wherein Felix was so much concerned, he fell a trembling, and being in pain to hear such doctrine, he broke him off abruptly, bidding him depart for that time, and he would find some other season to hear him again.  
26. He hoped also] that money should have been given him of Paul, that he might lose him: wherefore he sent for him the oftener, and communed with him.  
Paraphrase 26. And, being a taker of bribes, (note a.) he hoped  
27. But note b after two years Portius Festus came into Felix's room; and Felix, willing to show the Jews a pleasure, left Paul bound.]  
Paraphrase 27. And when Paul had remained in custody under the time of Felix's Procuratorship for the space of two years, Felix was by Nero removed out of his place, and Portius Festus succeeded him; and though Felix had nothing to condemn in Paul, yet merely to gratify the Jews at parting, he left Paul in prison.  

Annotations on The Acts of the holy Apostles. Chap. XXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Felix trembled] The grounds of Felix's trembling at this discourse of Paul's of justice and chastity, or continence, will be best fetched from a view of the character of this man both in Tacitus & Josephus, Tacitus Hist. l. 5. mentions him an Eques Romanus, to whom Claudius the Emperor had entrusted that Province, where, saith he, per omnem saevitiam & libidinem jus regium servili ingenio exercuit, he practised all cruelty and injustice in his government, Drusillâ Antonii & Cleopatra nepte in matrimonium acceptâ, and that he took to wife Drusilla the niece of Antony and Cleopatra. Of this marriage of his Josephus enlargeth, and saith that Agrippa his brother had given her first to Azis the King of the Emisseni, and whilst she was his wife, Felix falls in love with her, and by the help of one Simon a Magician (not he of Samaria, but another of Cyprus) obtained her from her husband's bed. From these two parts of his character, an unjust Governor (of which his expecting bribes here ver. 26. is an evidence also) and one that lived with another man's wife, ariseth the fitness and properness of S. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Paul's discourse before him, of justice and continence; and the guilt of his conscience, hearing that there was a judgement to come for such sins as these, might very well set him a trembling.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. After two years] That this two years is to be referred to Felix's Procuratorship is the opinion of Baronius, meaning those two years which he spent in Nero's reign. But the truth is, Claudius had, five year before, placed him in the Praefecture, and there is no reason to think that S. Luke should define the time of his Procuratorship from Nero's reign, who removed him, rather than from Claudius', who put him in: And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two years, must refer to Paul's imprisonment rather.    

CHAP. XXV.  
1. NOW when Festus was 
* entered upon the government, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come into the Province, after three days he [ascended from Caesarea to Jerusalem.]  
Paraphrase 1. See note on ch. 18. c.  
2. Then the high priest and [the chief of the Jews informed him against Paul, and besought him,  
3. And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.]  
Paraphrase 2, 3. other members of the Sanhedrim accused Paul before him, and besought of him that favour, that he might be sent for to Jerusalem, (meaning to lay some villains by the way, to kill him as he came.)  
4. But Festus answered, [that Paul 
* was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should be kept at Caesarea, and that he himself would depart shortly thither.]  
Paraphrase 4. that he had left Paul in prison at Caesarea, c. 24. 27. whither he himself would shortly go, and hear the cause betwixt them and him.  
5. 
† Let therefore, saith he, the men of power among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let [them therefore, said he, which among you are able,] go down with me, and accuse this man, if there be any wickedness in him.  
Paraphrase 5. the chief priests, said he, and the rest in authority among you, ver. 2.  
6. And when he had tarried among them 
* no note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  more than ten days, he went down unto Caesarea, and the next day sitting in the judgment-seat, commanded Paul to be brought.  
7. And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.  
8. While he answered for himself, Neither against the Law of the Jews, neither against the Temple, nor yet against Caesar have I offended any thing at all.]  
Paraphrase 8. And he cleared himself against all the accusations, which were reducible to three heads, offences against the Mosaical Law, profaning the Temple, raising sedition against the government of the Romans (see ch. 24. 5, 6.)  
9 But Festus being willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?  
10. Then said Paul, I stand at Caesar's judgement-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.]  
Paraphrase 10. I am a Roman, and I ought to be judged not by the Jewish Sanhedrim or laws, but by the Roman: (And though I were liable to them, yet thou already discernest that they are not able to prove that I have any way trespassed against the Jews, or their Law.)  
11. For if I be an offender, or have committed any thing worthy of death, I 
† desire not to escape death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.]  
Paraphrase 11. And if I have done any thing which by the Roman laws is punishable capitally, I will be content most willingly to suffer death, I desire no mercy, (this he did, knowing there was then no edict of the Emperors against Christianity, see note on ch. 26. a.) But if all their accusations are invalid, if I am, as thou know'st I am, v. 10. free from that charge of having wronged them, and being a Roman ought to be judged by the Roman laws, and none of them hath interdicted Christianity, there is then no reason I should be delivered up to my enemies to be my judges. 'Twere absolutely unjust to do so, and from that intention of thine, I make mine appeal to the Roman Emperor, and desire that he may judge between us.  
12. Then Festus, when he had conferred with the council,] answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.  
Paraphrase 12. And Festus conferring with those of the Jewish Sanhedrim, that were there,  
13. And after certain days [king Agrippa and Bernice] came unto Caesarea, to salute Festus.  
Paraphrase 13. Agrippa, who, after Herod, was Tetrarch of Galilee, and his sister Bernice  
14. And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix,  
15. About whom, when I was at Jerusalem, the chief Priests and the Elders of the Jews [informed me,] desiring to have judgement against him.  
Paraphrase 15. brought in an accusation to me,  
16. To whom I answered, It is not the manner of the Romans [to deliver any man to die] before that he which is accused note a have the accuser's face to face, and have licence to answer for himself, concerning the crime laid against him.  
Paraphrase 16. to give sentence of capital punishment against any man,  
17. Therefore when they were come hither, without any delay, on the morrow I sat on the judgment-seat, and commanded the man to be brought forth.]  
Paraphrase 17. And therefore that they must of necessity go to Caesarea and accuse him. And when they came, I used all expedition, and the very next day I went to the bench to hear this cause of Paul.  
18. Against whom when the accusers 
* appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stood up, they brought none accusation of such things as I 
† suspected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  supposed:]  
Paraphrase 18. And upon hearing I found him absolutely free from all capital crimes, all seditious practices, whereof they accused him, and wherein I suspected him to be most guilty.  
19 But had certain questions against him of 
* his own way of worshipping God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on c. 17. e.  their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.]  
Paraphrase 19 And all that stuck, was some disputable matters about his particular way of serving or worshipping God, and whether one Jesus were still dead, or whether he were risen again, as Paul affirmed.  
20. And 
† having some doubt, whether I should examine this matter, I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because I doubted of such manner of questions, I asked him, whether he would go to Jerusalem, and there be judged of these matters.  
21. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him unto Caesar.]  
Paraphrase 20, 21. And making some scruple, whether it were fit for me to give sentence in this matter, or whether it were not better to refer him to the Jews Sanhedrim, to be judged there, Paul appealed to Caesar, claimed his privilege of a Roman, that he might not be delivered up to the Jews; and thereupon I remanded him to prison, till I could conveniently send him to Rome to Caesar.  
22. Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.  
23. And on the morrow, when Agrippa was come and Bernice with 
* a great train, appearance, or show, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  great [note b pomp, and was entered into the place of hearing, with the chief captains] and principal men of the city, at Festus command, Paul was brought forth.  
Paraphrase 23. retinue and train, and entered into the court or hall, with the Colonels  
24. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the [Jews have 
† besought me, or pleaded to me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dealt with me, both at Jerusalem, and also here, crying, that he ought not to live any longer.]  
Paraphrase 24. Jews wheresoever inhabiting, those of Jerusalem and others, have made complaints to me, as against a most notable malefactor, that aught to be put to death.  
25. But when I understood that he had committed [nothing worthy of death, and that he himself hath appealed to Augustus,] I have determined to send him.  
Paraphrase 25. no capital crime, and seeing he appealed to the Emperor of Rome, to be sentenced at his tribunal,  
26. Of whom I have no certain thing to write unto [my Lord,] wherefore I have brought him forth before you, and especially before thee, O king Agrippa; that after examination had, I might have somewhat to write.  
Paraphrase 26. the Emperor,  
27. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.  

Annotations on Chap. XXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Have the accuser's face to face] Of this law and custom of the Jews Philo Judaeus is express, speaking of the Roman Praefects, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They yielded themselves to be common judges, and heard equally the accusers and the defendants, and condemned no man unheard, prejudged none, but judged without favour or enmity according to the nature of the cause.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Pomp] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors. Laertius speaking of Dio, saith, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous, and accordingly went from city to city, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, using arts to have a great train, he persuaded Mariners to put on Scholar's attire and follow him. So Athenaeus Deipnos. l. 5. speaking of Athenion returning in great pomp to Athens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Roman ever outbraving Attica with so great a train. So in Planudes vit. Aesop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking servants— he went to Egypt, using this great train and glory to the astonishment of those that were there. So in 
* Tom. 6. p. 466.  chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To what purpose dost thou carry about many servants, parasites, flatterers, and all thy other train? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable. So Hom. 4. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nobles, Captains, innumerable forces, plenty of Gold, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the other train and splendour belonging to him. In this notion of the word a very learned Critic, Mr. Bois, is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 4. 30. and so I suppose it may be rendered, one that thinks himself a brave fellow among his servants, being attended with a great train of them, one that pleaseth himself with the magnificence of his train, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, applied by Eustathius to Tantalus, is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fed with vain hopes: and this sense agrees well with the Context there in the son of Sirach; Be not as a Lion in thy house, the pride of the Lion and his stately gate being as observable as his terribleness, to which our English translation refers, and it being unagreeable to the pride of that creature to be cruel toward inferiors (such as servants are) according to the proverb, 
— satis est prostrasse Leoni,  
submission mollifies his wrath.     

CHAP. XXVI.  
1. THen Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul [stretched forth the hand, and answered for himself:]  
Paraphrase 1. beckoning to the bystanders to hold their peace, and give audience, made this Apology for himself.  
2. I think myself happy, king Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews.  
3. Especially because I know thee to be expert in all customs, and questions, which are among the Jews: wherefore I beseech thee to hear me patiently.  
4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews,  
5. Which knew me from the beginning (if they would testify) that [after the most straitest sect of our religion I lived a Pharisee.]  
Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion, viz. a I harisee.  
6. And now I 
* stand questioned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand and am judged for the hope of the promise made of God unto our fathers.]  
Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead, which as it is a doctrine acknowledged by the Pharisees, so is it the fundamental promise made of old.  
7. Unto which promise our twelve tribes, instantly serving God day and night, hope to come: for which hopes sake, king Agrippa, I am accused of the Jews.]  
Paraphrase 7. And generally depended on by the Jews, and in intuition thereof it is, that they spend their time in piety and obedience to God: And yet for the believing and expecting this I am accused by these Jews.  
8. Why should it be thought a thing incredible with you, that God should raise the dead?]  
Paraphrase 8. This being by me asserted to be founded in the resurrection of Christ, that is the thing that is most disbelieved, God's having raised Christ from the dead. And why should that be judged so incredible?  
9 I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth:]  
Paraphrase 9 I confess I was once of opinion that I was obliged to persecute this profession, and doctrine of Christ:  
10. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests, and when they were put to death, I [gave my voice against them.]  
Paraphrase 10. was a principal actor, c. 7. 56. and approver of the sentence, c. 8. 1.  
11. And I punished them oft 
† through all the Consistories, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mat. 6. note d.  in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.]  
Paraphrase 11. And in other cities beside Jerusalem, I brought them into their courts, and used all rigid means to make them deny Christ, and was so fierce against them, that I forced them to fly to heathen cities, and then pursued them thither.  
12. Whereupon as I went to Damascus with authority and commission from the [chief priests,]  
Paraphrase 12. Sanhedrim, ch. 9 2.  
13. At midday, O King, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me.  
14. And when we were all fallen to the earth, 
ch. 9 3, 4.  I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against 
* goads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the pricks.]  
15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.  
16. But arise and stand upon thy feet, [for I have appeared unto thee for this purpose, to 
† adain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make thee a minister, and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee.]  
Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel, which thou hast persecuted, and to proclaim unto others what thou hast now and shalt hereafter see,  
17. 
* Choosing thee out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Delivering thee from the people and from the Gentiles unto whom now I send thee,]  
Paraphrase 17. Making a special choice of thee out of all the Jews & Gentiles, and now giving thee commission to go and preach the Gospel to them, see c. 9 15.  
18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.]  
Paraphrase 18. To show them their duty, to turn them from all their idolatrous sinful, to all gracious godly courses, from being the slaves of the devil, to be the servants of God, thereby to have their sins forgiven, and by believing in me, to have an inheritance, a future eternal blissful portion among the saints of God.  
19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:]  
Paraphrase 19 Upon this vision so glorious, and these words of Christ from heaven, I could not but yield:  
20. But showed first unto them of Damascus and Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do 
† meet works of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  works meet for repentance.]  
Paraphrase 20. But preached at Damascus first, then at Jerusalem, then through all Judaea, and even among the Gentiles, the doctrine of repentance, and amendment, and necessity of bringing forth all fruits of new life in an eminent manner, which indeed is the sum of the Gospel of Christ.  
21. For these things the Jews caught me in the Temple, and went about to kill me.]  
Paraphrase 21. And for this it was, that I had like to have been killed by the Jews as I was in the Temple.  
22. 
* Receiving therefore 〈◊〉 which was from G●d, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Having therefore obtained help of God, I continue until this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come,]  
Paraphrase 22. But God rescued me, and accordingly I go on to do this, preaching nothing in effect, but what is perfectly agreeable to the writings of Moses and the Prophets,  
23. That Christ should suffer, and that 
* he first by resurrection from the dead should show, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he should be the first that should rise from the dead, and should show light unto the people and to the Gentiles.]  
Paraphrase 23. That Christ should be put to death, and that by his rising again from death, both the Jews and Gentiles should be brought to believe on him.  
24. And as he thus spoke for himself, Festus said with a loud voice, Paul, [thou art beside thyself: much learning doth make thee mad.]  
Paraphrase 24. thou talkest distractedly; sure thy learning, and high opinion of it, hath put thee out of thy wits.  
25. But he said, I am not mad, most noble Festus, but [speak forth the words of truth and soberness.]  
Paraphrase 25. what I say is perfectly true, and hath nothing of excess or transportation in it.  
26. For the King knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.]  
Paraphrase 26. Agrippa, I am confident, knows it to be so, and therefore I fear not his censure, (see Joh. 7. a.) for these things, the life, death, and resurrection of Christ, were things of very public cognizance, and cannot be unknown to him that was a Jew born.  
27. King Agrippa, Believest thou the Prophets? I know that thou believest.]  
Paraphrase 27. What sayest thou, Agrippa? are not the Jewish Prophecies fulfilled in Christ? Thou canst not but discern and acknowledge it.  
28. Then Agrippa said unto Paul [
* A little way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Almost thou persuadest me to be a Christian.]  
Paraphrase 28. Thou dost in some degree persuade me that the Christian faith is the true.  
29. And Paul said, [I would to God that not only thou, but also all that hear me this day, were both 
† A little and a great way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  almost and altogether such as I am, except these bonds.]  
Paraphrase 29. I heartily wish and pray for thine own sake, that not only in a low, but in an eminent degree, both thou and all that are here present were as far Christians as I am; only I would not wish them imprisoned as I am.  
30. And when he had thus spoken, [the King rose up, and the Governor and Bernice,] and they that sat with them.  
Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature, c. 25. 29.  
31. And when they were gone aside, they talked between themselves, saying, [This man hath done note a nothing worthy of death or of bonds.]  
Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally, or by imprisonment, (the Emperor's having not yet, in the beginning of Nero, made any edict against Christianity.)  
32. Then said Agrippa unto Festus, This man might have been set at liberty if he had not appealed unto Caesar.  

Annotations on Chap. XXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Nothing worthy of death or—] The truth of this speech of King Agrippa and his company, that Paul had done nothing worthy of death or bands, depends on the consideration of the time wherein it was spoken. For the Roman Magistrates judging by the Roman Laws, that which was not against any Law of the Emperors, was not cognoscible, or punishable (especially by death or imprisonment, deprivation of life or liberty) by them. Thus when Paul is accused by the Jews, and brought before the Proconsul of Achaia, Gallio, c. 18. he tells them plainly, that he will not be a Judge of such matters, which the Roman Law, then in Claudius' reign, had said nothing of. For though c. 18. 2. an Edict had been by Claudius, toward the end of his reign, set out against the Jews, to banish them out of Italy, etc. and by that, the Christian Jews, as Jews, not as Christians, fell under that inderdict, and so did Priscilla and Aquila there, (and John the Apostle, banished into Patmus, in Claudiu's reign, saith Epiphanius, haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) yet as to the difference betwixt Jews and Christians, there referred to by Gallio, (in proportion to the accusation brought against him by the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a word, as whether Jesus were the Messias, or no, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of names, as whether the name Christian, or disciple, etc. were unlawful, as those discriminated them from incredulous Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning the law in force among the Jews, about conversing with the uncircumcised, etc.) there was then no Law set out by the Emperors at Rome, and therefore no rule for the Proconsul to go by, in taking cognizance of them. And thus it continued till Nero's rage against the Christians began: for that he first dedicated persecution, is Tertullian's expression, and Primum Neronem in hanc sectam gladio ferociisse, Nero was the first that made any capital Law against them. Now this appearance of Paul before Agrippa was in the second of Nero's reign, Anno Ch. 57 long before this rage of his brake out; and accordingly Paul had made his appeal to Caesar's tribunal, knowing that this difference betwixt him and the Jews was a thing of that nature, that no Law of the Romans could take hold of, all his danger being from the tumultuary proceedings of the Jews, enraging and importuning the Magistrates against him, and the best way of securing himself, being a trial by the Roman Laws, to which prudently he appeals, c. 25. 11. making it his plea, that he had done nothing against Caesar, v. 8. and as a Roman, claiming the privilege of being judged by the Imperial Laws, and not to be delivered up to the Jews, v. 10. Which plea of his could have stood him in no stead, if Christianity had then been under any Imperial Interdict, and by being accepted for him, demonstrates that at that time it was not.    

CHAP. XXVII.  
1. ANd when it was determined that we should sail unto Italy, they delivered Saul and certain other prisoners unto one named Julius, a Centurion of Augustus' band.  
2. And entering into a ship of [Adramyttium, 
* or, that was about to sail &c. (fo● the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we set out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we launched, meaning to sail by the coasts of Asia,] one Aristarchus a Macedonian of Thessalonica being with us.  
Paraphrase 2. Adramyttium a Sea-Town of Mysia (see note on c. 20. a.) which was to sail along by Asia, we began our journey.  
3. And the next day we 
† came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de (See c. 21 note a.)  touched at Sidon: and [Julius courteously entreated Paul, and gave him liberty to go unto his friends] to refresh himself.  
Paraphrase 3 The Captain of the guard that was to guard the prisoners, was very civil to Paul, and permitted him to go on shore at Sidon, and visit those whom he knew there.  
4. And when we had launched from thence, we failed under Cyprus, because the winds were contrary.  
5. And when we had sailed over the Sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia:  
6 And there the Centurion found a ship of Alexandria, sailing into Italy, and he put us therein.  
7. And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against [Salmone.]  
Paraphrase 7. Salmone, a City which is called by Ptolemy Sam●nium.  
8. And hardly passing by it] came unto a place which is called the Faire-havens, nigh whereunto was the City of Lasea.  
Paraphrase 8. And as soon as we were passed by Salmone, c. 7. we  
9 Now when much time was spent, and when sailing was now dangerous, because note a the fast was now already past, Paul admonished them,  
10. And said unto them, Sirs, I perceive that this voyage will be with hurt, and much damage not only of the lading and ship, but also of our lives.]  
Paraphrase 9, 10. And being thus long upon the Sea, and the Sea beginning to grow tempestuous, as it is wont at that time of year, to wit after the day of expiation, the great yearly fast, about which time the Michaelmas-flawes are wont to be on the Seas, Paul would have persuaded them to have gone a shore, and expected more seasonable time to have performed this journey, telling them that, if they went on, it would be very dangerous to the ship, the goods in it, and even the lives of the men.  
11. Nevertheless the Centurion believed the Master and the owner of the ship, more than those things which were spoken by Paul.]  
Paraphrase 11. But the Governor of the ship being also the owner of it, and so concerned to consider the danger, was of another mind, and the Captain of the guard preferred his judgement before Paul's.  
12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phoenicia and there to winter, which is an haven of Crete, and lieth toward the South-west and Northwest.]  
Paraphrase 12. Especially considering that the haven v. 8. was no good winter harbour, in which respect most of the passengers advised to put out from thence, and endeavour to gain Phoenicia, an haven of Crete, situate toward, etc. and there they might winter conveniently.  
13. And when the Southwind blew softly, supposing that they had obtained their purpose, losing 
* presently  note b thence, they sailed close by Crete.]  
Paraphrase 13. And by a calm Southerly gale which came, they thought this would be easily compassed, and therefore considering the inconstancy of the wind, and that it might not hold long thus favourable, they made use of the first opportunity, and put out presently, and so got beyond the shore of Crete.  
14. But not long after there 
‖ beat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  arose against it a tempestuous wind, called [Euroclydon.]  
Paraphrase 14. The North-East wind (see note a.)  
15. And 
* the ship being carried by force along with it, and being notable to resist, or hold up against the wind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when the ship was caught, and could not bear up into the wind, [
† setting her loose, we were carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we let her drive.]  
Paraphrase 15. we were fain to yield the ship to the force of the wind, and sail with it, whithersoever 'twould drive us.  
16. And running under a certain 
* little Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Island, which is called Clauda, [we had much work to come by the 
† 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boat.]  
Paraphrase 16. the skiff that attended the ship was stuck, or entangled so, that we could hardly get it to us.  
17. Which when they had taken up, they used helps, undergirding the ship; and fearing lest they should fall into the quicksands,] stuck sail, and so were 
* carried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 51.  driven.  
Paraphrase 17. But at last they got it and then they made use of some artifices to secure them from splitting, and fearing they might fall upon some quicksand, to prevent that,  
18. And being exceedingly 
† beaten with the weather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tossed with a tempest, the next day they [lightened the ship.]  
Paraphrase 18. disposed some of the goods out of the ship.  
19 And the third day we cast out with our own hands the tackling of the ship.]  
Paraphrase 19 And the next day we were forced to cast into the Sea the furniture of the ship.  
20. And when neither Sun nor Stars in many days appeared, and no small tempest lay on us, all hope, that we should be saved, was then taken away.]  
Paraphrase 20. And then there came such a season of tempestuous foul weather, that we utterly despaired of escaping.  
21. But 
* Now having fasted a long time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after long abstinence, Paul stood forth in the midst of them, and said, Sirs, [ye should have harkened unto me, and not have loosed from Crete, and 
* escaped or avoided.  to have note c gained this harm and loss.]  
Paraphrase 21. You should have taken the counsel which I gave you v. 10. and avoided or not have run this hazard.  
22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.  
23. For there stood by me this night the Angel of God, whose I am, and whom I serve,]  
Paraphrase 23. For this night I received a vision, and in it a message from that God, who is pleased to own and protect me, and whose servant I am,  
24. Saying, Fear not Paul, thou must be brought before [Caesar; and lo, God hath given thee all them that sail with thee.]  
Paraphrase 24. Nero the Roman Emperor: And God hath for thy sake, granted life and safety to all them that are with thee in the ship.  
25. Wherefore, Sirs, be of good cheer: [for I believe God, that it shall be even as it was told me.]  
Paraphrase 25. for I am confident this vision shall be made good, coming from God, as it certainly doth.  
26. Howbeit] we must be cast upon a certain Island.  
Paraphrase 26. But one passage more I received in the vision, viz. that after shipwreck  
27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country.  
28. And they sounded, and found it twenty fathoms; and when they had gone a little farther they sounded again, and found it fifteen fathoms.]  
Paraphrase 28. And by letting down their plummet and sounding they found it was first twenty fathoms, than fifteen, which was an argument to assure them they were near a shore.  
29. Then fearing lest they should have fallen upon rocks, they] cast four anchors out of the stern, and wished for day.  
Paraphrase 29. And therefore it being night, and apprehending the danger of falling upon some shelves for want of light to guide them, they durst go no farther, but  
30. And as the shipmen were about to flee out of the ship, when they had let down the 
* skiff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boat into the sea, under colour as though they would have cast anchors out of the foreship,  
31. Paul said to the Centurion and to the soldiers, [Except these abide in the ship, ye cannot be saved.]  
Paraphrase 31. Though I told you that no one person in the ship should perish, yet this was upon condition you would believe and trust God for your preservation, and the mariners stay, and do their parts with all diligence, and not use this trick, some to escape, and leave the rest in the danger: If this be done, assure yourselves, you will be drowned.  
32. Then the soldiers cut off the ropes of the boat, and let her fall off.]  
Paraphrase 32. Hereupon the soldiers, to prevent the mariners design, ran and cut the ropes of the skiff, and let it fall off into the sea.  
33. And 
† until it began to b● day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  while the day was coming on, Paul 
* advised, exhorted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  besought them all to take meat saying, 
† Expecting the fourteenth day, which is to day, ye continue without eating, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This day is the fourteenth day that ye have tarried, and continued note d fasting, having taken nothing.]  
Paraphrase 33. And in the space between that and daybreak, Paul exhorted them to refresh themselves with eating, telling them that they had so solicitously attended the fate of this fourteenth day, as the special critical day, (had so much feared casting away upon that day) that they had no leisure or thought of eating, and so had fasted till that time of night, eaten no bit all that day.  
34. Wherefore I pray you to take some meat; for this is for your 
* safety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  health:] for there shall not an hair fall from the head of any one of you.]  
Paraphrase 34. Therefore, saith he, I advise you all now to eat, for you shall escape the danger, and refreshing yourselves will the better enable you to bear the difficulties that you are to expect.  
35. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.]  
Paraphrase 34. And he began and gave them example, blessed God, and did eat.  
36. Then were they all of good cheer, and they also took some meat.]  
Paraphrase 36. And they did so also.  
37. And we were in all in the ship two hundred and threescore and sixteen souls.  
38. And when they had eaten enough they lightened the ship, and cast out the wheat into the sea.  
39 And when it was day they 
† 〈◊〉 not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knew not the land: but they discovered a certain creek 
* having an haven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with a shore, into the which they were minded, if it were possible, to thrust in the ship.  
40. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoist up the main sail to the wind, and made toward 
† the haven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shore.  
41. And falling into a place where two seas met, they ran the ship a ground; and the forepart stuck fast, and remained unremovable, but the hinder part was broken with the violence of the waves.  
42. And the soldier's counsel was to kill the prisoners, lest any of them should swim out and escape.  
43. But [the Centurion] willing to save Paul, kept them from their purpose, and commanded that they which could swim, should cast themselves first into the sea, and get to land.  
Paraphrase 43. their Captain  
44. And the rest, some on note e boards, and some on 
* some things that came from the ship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  broken pieces of the ship:] and so it came to pass that they escaped all safe to land.  
Paraphrase 44. And those that could not swim, to make use some of boards, and others of some other things that came out of the ship.  

Annotations on Chap. XXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 The Fast was now already passed] There is no question but the fast, which is here said to be newly passed, was the great anniversary fast, the day of Expiation; the description of which we have Isa. 58. under the name of a sabbath v. 13. which may seem to have occasioned that error in the Heathen writers, which thought that the Jews had fasted on the seventh day or sabbath. So 
* in Octau.  Suetonius, Nè Judaeus tam libenter sabbatis jejunium servat, etc. a Jew doth not fast on his sabbath so willingly; and Justin l. 36. Septimum diem, more Gentis Sabbatum appellatum, in omne aevum jejunium sacravit, the seventh day, being by their custom called their Sabbath, was appointed a fast for ever. Which error arose by not observing the difference betwixt the weekly and the anniversary sabbath. Now the precise time of this sabbatick fast is Levit. 16. 29. on the tenth day of the seventh month called Tizri, which falls on the same time almost with our September, the first day of Tizri on the seventh of that, and so the tenth of Tizri on the sixteenth of September, that is, thirteen days before our Michaelmas, or, as 
* Proleg. in Euseb. 〈◊〉  Scaliger sets it, on the twentieth of that month. This being thus observed, the reason of the Apostles observation, that sailing was now become dangerous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because the fast was passed, will be easily cleared, it being all one, as if he had said, because it was passed the twentieth of September; It being observed by all sailors, that for some weeks before and after Michaelmas, there are on the sea sudden and frequent storms, which we now call Michaelmas-flawes, which must needs make sailing dangerous: and so the experiment proved it, v. 14. whereas the south wind blew softly, presently comes a boisterous wind called Euroclydon (or, as perhaps that word may be otherwise read with a light change, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the North-east wind, for which the Kings and other ancient MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which so hurried the ship that it could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold up the eyes against it, and so ver. 20. there was no appearance of sun or stars for many days together. Thus in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hesiod, At the going down of the Pleyades, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, navigation is dangerous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, huge tempests of all kind of winds; where the fall of the Pleyades is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. when after harvest they begin to plough again (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. lin. 2.) which is clearly the time just now mentioned: so again lin. 292. speaking of prosperous sailing, he designs the time fifty days after the summer solstice or tropic, that is, about the end of July, & then designing some space for navigation, he admonishes 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  to make haste and be at home before new wine, and the harvest showers, for after that presently comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that very thing that we here observed, making the sea, or navigation, dangerous. Thus in 
* Vit. 〈…〉  Philostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sea was at this time more unsettled, for it was now the time immediately after ripe fruits: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies (beginning about the midst of August, and lasting near our Christmas) at which time, saith Aristotle Meteor. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, storms are specially wont to arise. So saith Philo leg. ad Caium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sea was yet fit for navigation, for 'twas the beginning of that season after ripe fruit, about the middle of August, which argues, that shortly it would not be fit, this being, as he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time of giving over the sea. What this time was, will be yet clearer by what we find in him 
* ●79. b.  adversus Flac. that this Fast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the winter aequinoctial.  
V. 13. Thence] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, i signifies nigh. But first it is among the Poets only that it is thus used: and 2dly being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the passing just under, there seems to be very little use of the word, or propriety, that here it should be put. Perhaps there may here be place for a conjecture, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then joining that, not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precedent, presently losing thence. Thus in Synesius, we find Ep. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, losing immediately, which is all one with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius. And this I now see to have been the conjecture of the very learned and Judicious Critic Mr John Bois of Ely.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Gained] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harm and loss, may appear by Himerius in his Declamation against Epicurus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not by thy orations gain, that is, avoid or escape, punishment, but shalt be punished the more— So in Philemon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every poor man gains, that is, escapes, great evils. So of the Latin lucrifacio saith Donatus on Terent. Andr. Act. 3. scen. 4. at corporis impulsionem lucrifaciam, that is, vitem, that I may gain, that is, avoid, or escape. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render harm, the Context restrains it from that general, to this particular sort of ill, wherein at present they were, viz. that of the Tempest, as in Pollux we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tempestuous wind.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  33. Fasting] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that eateth nothing all day long (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that eateth but one meal a day) and so 'tis here explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having taken nothing at all. The meaning therefore of this place (without any miracle of subsisting without any nourishment fourteen days together) is to be gathered from the former part of the period, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expecting this day the fourteenth day, that is, waiting to see the success of this day, which, it seems, in the opinion of the mariners, was the critical day to them, their danger was then at the highest, and they were not likely to outlive it, and so there was no use of eating, and if they escaped this day, they might then possibly hope; and upon these considerations, they eat nothing all that day, they had no leisure to consider hunger, when their greater danger, and more instant fear was of drowning, and that is a clear meaning of the place. But if it should be applied to all the precedent fourteen days, than it must be taken in that latitude wherein Zetzes on Hesiod expounds the phrase, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  they eat not meat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were not at leisure, or quiet, even at meal-time, but eat in their arms, and with their hands fouled with blood, therefore he said, neither did they eat meat; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the meal-time is a time of leisure, and rejoicing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44 Board's] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any plain thing, a door, or table, or board, or plank, and is rendered by Hesychius first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which among the Athenians accusations were written against malefactors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not, as 'tis corruptly read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and this was wont to be set upon the Cross, (as the inscription of Christ.) The former of these, or any thing like that, any plain tabulatum, is here meant by it, as that which would be most useful to escape by in this shipwreck.    

CHAP. XXVIII.  
8. AND when they were escaped, than they knew that the Island was called note a Melita.  
2. And the barbarous people showed us no 
* 〈…〉, and laying them on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  little kindness; for they kindled a fire, and* received us every one, because of the present rain, and because of the cold.  
3. And † when Paul had gathered a bundle of sticks, and laid them on the fire, [there came a viper* out of the heat, and] fastened on his hand.  
Paraphrase 3. a viper, driven out of her hole by the heat which the fire had caused, leapt out and  
4. And when the Barbarians saw the 
† viper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the Sea, yet [note b vengeance suffereth not to live.]  
Paraphrase 4. divine revenge attends him, and so this poisonous viper is sent to bite and kill him, which will certainly do it, v. 6.  
5. And he shook off the 
* viper, v. 4.  beast into the fire, and felt no harm.  
6. Howbeit they looked when he should have 
‖ burst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  swollen, or fallen down dead suddenly: but after they had looked a great while, and saw 
† no evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no harm come to him, they changed their minds, and said that he was a God.  
7. In the same quarters were [possessions of the chief man] of the Island, whose name was Publius, who received us and lodged us three days courteously.  
Paraphrase 7. house and lands where resided the Governor.  
8. And it came to pass that the father of Publius lay sick of a fever, and of [a 
† dysentery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bloody flux:] to whom Paul went in, and prayed, and laid his hands on him, and healed him.  
Paraphrase 8. an excoriation of the guts.  
9 
* This therefore being done, the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So when this was done, others also which had diseases in the Island came and were healed;  
10. Who also honoured us with many honours, and when we departed, they laded us with such things as were necessary.]  
Paraphrase 10. And they presented us, and gave us great rewards (1 Pet. 3. c.) and at our departure furnished us with all necessaries for our journey.  
11. And after three months we departed in a ship of Alexandria, which had wintered in the Isle, [note c whose sign was Castor and Pollux.]  
Paraphrase 11. which was called the Dioscuri.  
12. And landing at Syracuse, we tarried there three days.  
13. And from thence we fet a compass, and came to Rhegium: and after one day the southwind blew, and the next day we came to Puteoli:  
14. Where we found [brethren, and were desired to tarry with them seven days: and so we went toward Rome.]  
Paraphrase 14. some Christian professors, who would needs stay us with them a week, after which we parted from them, and advanced toward Rome (See Joh. 6. 17.)  
15. And from thence, when the brethren heard of us, they came to meet us as far as note d Appii forum, and 
‖ Tres 〈◊〉.  the note e three Taverns:] whom when Paul saw, he thanked God, and took courage.  
Paraphrase 15. And when we were come toward Rome as far as Appii forum and Tres Tabernae, the Christians in Rome hearing of our approach came out to meet us:  
16. And when we came to Rome, the Centurion delivered the prisoners to the [Captain of the guard: but Paul was suffered to dwell by himself with a note f soldier that 
† watched him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kept him.]  
Paraphrase 16. Common gaoler to secure them, but let Paul stay in a private house, only with a soldier to guard him.  
17. And it came to pass that after three days Paul called the chief of the Jews together. And when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans,]  
Paraphrase 17. And after he had been there three days, he desired to speak with the rulers of the Consistory which the Jews than had at Rome, (see note on Joh. 1. e.) and when they came to him, he said unto them, Countrymen, though I have done nothing contrary to the laws or customs of the Jews, yet was I by the Jews at Jerusalem apprehended and accused before the Roman Procurator.  
18. Who when they had examined me, would have let me go, because there was [no cause of death in me.]  
Paraphrase 18. no capital accusation brought against me.  
19 But when the Jews spoke against it, I was constrained to appeal unto Caesar: [not that I had aught to accuse my nation of.]  
Paraphrase 19 only to clear myself, not to lay any thing to the charge of any of my countrymen.  
20. For this cause therefore have I called for you to see you, and to speak with you: because that for [the hope of Israel I am bound with this chain.]  
Paraphrase 20. asserting the resurrection of the dead, which is the result of all the promises of God to the Jews, and that that every true Israelite depends on, I am thus imprisoned.  
21. And they said unto him, We have neither received letters out of Judaea concerning thee, neither any of the [brethren that came, showed or spoke any 
* ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  harm of thee.]  
Paraphrase 21. Christian Jews made any complaints against thee.  
22. But we desire to hear of thee what thou thinkest: for as concerning [this Sect, we know that every where it is spoken against.]  
Paraphrase 22. this profession and doctrine of Christianity, we know that it is generally opposed by our brethren the Jews.  
23. And when they had appointed him a day, there came many to him into his lodging, to whom [he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening.]  
Paraphrase 23. he preached and made known at large the doctrine of the Gospel, demonstrating from the Law of Moses, and the prophecies that were of force among the Jews, the agreeableness and truth of the whole Christian religion.  
24. And some believed the things which were spoken, and some believed not.  
25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spoke the holy Ghost by Isaias the Prophet unto our fathers,  
Paraphrase 25. And when by this difference of minds there began to be some falling out (or, arguing on both sides v. 29.) between them, they departed, Paul telling them at their departure, that this unbelief of theirs was a thing which the Prophet Isaias had punctually foretold,  
26. Saying, Go to this people and say, Hearing ye 
* will hea● and not understand, and seeing ye will see and not— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall hear, and shall not understand; and seeing ye shall see, and not perceive.]  
Paraphrase 26. Saying, This people of the Jews will not receive the Gospel.  
27. For the heart of this people is waxed gross, and 
† they hear heavily with their ears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and 
* convert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should be converted, and I should heal them.]  
Paraphrase 27. For they have contracted a perfect habit of obduration and wilful deafness and blindness, to which it is consequent, that they will not hearken to any ways of reformation, that should make them capable of mercy.  
28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.]  
Paraphrase 28. It is therefore now to be expected by you, that we should give over contending with this obduration of yours, and preach the Gospel to the heathens, and they will most gladly lay hold on it.  
29. And when he had said these words, the Jews departed, and had great reasoning among themselves.  
30. And Paul dwelled two whole years in his own hired house, and received all that came in unto him,  
31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, 
† without any hindrance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no man forbidding him.]  
Paraphrase 30, 31. And Paul was free from close restraint, and hired an house to live in, and there continued two years, and preached the Gospel to all that came to him, and to those that had already received it, superstructed the whole Christian doctrine; and this he did with all freedom, and openness, and confidence (see note on Joh. 7. a.) and no man gave him any disturbance.  

Annotations on Chap. XXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Melita] Two Islands there are of that name Melita. The one in the Libyan, saith Strabo l. 6. the other in the Adriatic Sea. Of the former Ortelius speaks in Thesaur. Geograph. Melita una ex Pelagiis apud Ptolemaeum. Haec insula B. Pauli naufragio celebris est, & hodie Rhodiensibus militibus habitatur, It was by Ptolemie said to be one of the Pelagiae. It is famous for Saint Paul's shipwreck, and is now inhabited by the Knights of Rhodes. And that this was it here spoken of, appears by the consequents of this story, which brings Paul from Melita to Syracuse and from thence to Rhegium, within the straits of the Sicilian, or Libyan, Sea.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Vengeance] That there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vengeance, which will not let murderers go unpunished in this world, hath been the observation of all sorts of men. In the Gemara tract. Sanhedr. there is the like story of Simeon son of Schutach, who found a manslayer, but had no witness to testify it legally, and therefore prayed thus, He that knoweth the thoughts of men, punish thee as a murderer. And presently, saith he, a Serpent bit him, and slew him. In like manner as Orestes, that had killed his mother, died with the bite of a viper, in a place of Arcadia called Orestion, saith Stephanus Byzant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In that place of the Gemara there is also mention of a tradition of Hezechias, that after the destruction of the Sanctuary and the Sanhedrim, there yet still continued among the Jews four kinds of Capital punishment, in stead of the four established by the Law of Moses. For he that deserved to be stoned, either fell from an house, or was torn with wild beasts. He that deserved to be burnt, either fell into the fire, or was struck with a Serpent; (which was therefore called fiery by Moses, because they that were bitten with it felt such a flame in their veins.) They that were to be killed with the sword, fell either into the hand of the King, or of thiefs. They that deserved suffocation or hanging, either were drowned, or died of a melancholy or suffocation, (such as is affirmed of Judas; see Note on Mat. 27. a.) Two of these are here mentioned by the Barbarians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  drowning, and the bite of the Serpent or viper, as a revenge due to a murderer in their conceit; and when they saw he escaped, they looked on it as a stupendious thing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Whose sign] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some Image, or Picture of some creature in the forepart of the ship, from whence the ship was named. So saith Agatharchides, when 'tis said, that a Bull carried away Europa, the meaning is, that a ship called the Bull, as having that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, carried her: and so the Eagle that carried Ganymede was a ship with an Eagle upon it, and so called the Eagle, saith Epiphanius. So Bellerophon's riding on Pegasus, was his sailing in a ship, that had a flying horse for its sign and name. So Virgil Aen. 10. — aeratâ Princeps secat aeqùora Tigri. Where the sign of the ship, being set upon the rostrum of it (which was made of brass) was a Tiger, and so the ship was called. So Diodorus Siculus l. 4. of Phryxus, that is said to swim upon a Ram through the Euxine Sea, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he sailed in a ship which had the picture of a Ram on the forepart of it. So Palaephatus of Pelops, that was said to have winged horses, 'twas to be understood, saith he, in the same manner as of Pegasus, that he had a ship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there were painted on it winged horses. And of Pegasus he had before said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twas the name of a ship, as now every ship hath a name. So that the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sign here is also the intimation of the name of the ship, Castor and Pollux or Dioscuri. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Appii forum] Mention of these two places we have in Cicero ad Atticum, l. 2. Epist. 10. & 13. Ab Appii foro horâ quartâ, dederam aliam paulò antè è Tribus Tabernis, This Epistle was dated from Appii Forum, at four of the clock, I had written another a little before, from the Three Taverns. The latter of which was three and thirty miles from Rome, the former fifty one, saith Antoninus in his Itinerary.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The Three Taverns] Tres Tabernae is a proper name of a Town or City, and so not to be rendered with Isidore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inns and victualling houses (as he will also have Appii forum to be a place which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
l. 1. Ep. 337. So Zofimus l. 2. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an image of Appius) but (as all other proper names) is in reason to continue the same, without translation, or considerable alteration of sound, in all languages. Thus the example of Areopagus, Act. 17. 19 and Appii forum in this very verse demonstrates; and so here S. Luke's Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the retaining, not translating, nor interpreting the Latin. And this the rather, if we consider what the ancient signification of Tabernae was. This 
* Auson. Lect. l. 1. c. 1.  Scaliger tells us on occasion of those verses of Ausonius, 
Praetereo arentem sitientibus undique terris  
Damnissum, riguásque perenni fonte Tabernas.  Tabernae, saith he, was the name of the frontier towns, which were built against the inroads and insolences of the Barbarians. That there were such every where erected by Dioclesian in the borders of the Romans, we are assured by Zosimus, Hist. l. 2. p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Roman Empire being on every side of the borders divided and fortified with Cities and Garrisons and Castles, and all the military forces dwelling there about, there was no access for the Barbarians. And so no doubt it was in these former times. And in all reason, as this was the notion of the Tabernae Montanae prope Weissenbrugum, and Tabernae Rhenenses, which Scaliger mentions, so also of the Tres Tabernae here, which, saith he, Ausonius himself seems to signify, when he saith that the Sauromatae had their habitations assigned them there, agreeable to what we cited out of Zosimus. That this place was an Episcopal See, and so an eminent city, in Constantine's time, appears by Optatus l. 
Ed. Cansa. p. 28.  1. where amongst the nineteen Bishops delegated by Constantine to decide the Controversy betwixt Donatus and Caecilianus is reckoned, Felix à Tribus Tabernis, Felix Bishop of that City called Tres Tabernae.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Soldier that kept him] The manner of the soldiers guarding the prisoner among the Romans is thus described by Lipsius on Tacitus Ann. l. 3. p. 60. that the Prisoner should have a chain on his right hand, and the other end of it on the soldiers left hand, so that they might conveniently go together, the chain being of some length. Of this many examples he there gives out of authors: One especially from 
* l. 5. p. 67. lin. 13.  Athenaeus of Quintus Opius (for which Aldus' Edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prisoner delivered, to custody, and of Bastarnes, whom Manlius Aquilius, one that had been Consul, and came now in triumph from Sicily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aldus reads it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having him bound to him in a long chain, went himself afoot with his prisoner on horseback. Thus here ver. 20. S. Paul mentions his chain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am bound with this chain. And accordingly Peter being between two soldiers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ch. 12. 6. is said to be bound with two chains, with one of them made fast to one soldier, by the other to the other. So Paul is bound with two chains, that is, thus guarded with two soldiers, ch. 21. 33.     

THE note a EPISTLE OF PAUL THE APOSTLE TO note b THE ROMANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  OF the Epistles of S. Paul and other the Apostles, it is first sufficiently known, that being written to whole Churches (or single persons) of christian's, they do presuppose the Christian faith planted among those to whom they write, and were not designed to plant it any where, and consequently that it is not to be expected of them, that they should set down all the necessary doctrines or the foundations of Christianity, any otherwise then by way of intimation sometimes, as appeared necessary for the confuting some false doctrines, which Heretics had superinduced and scattered in the Churches. Secondly, than the true reason of the writing all ' the Epistles to the several Churches, (and of those to single persons, to Timothy and Titus, they were the same also) being to confirm the Churches, to fence them against the invasions of Heretics, to reprove the false doctrines, or vicious practices that were crept in, and to supply all their wants, it is consequently to be resolved, that the best way to interpret the difficult parts of all these Epistles, is to learn and consider by the stories of those times, what was the state of those Churches, what the opppositions which they then met with, what the dangers that were most cautiously to be prevented: And of these sorts two eminent parts of story are most known, and most useful to be taken notice of, in order to this end.  
First, The great scandal taken against the Apostles, especially S. Paul, by the Jews, which also diffused itself to the Christians that were of that nation, and continued zealous for the Law of Moses, viz. the Apostles conversing with, and preaching to the Gentiles, and (either by their practice or their doctrine) asserting the abolition of Circumcision, and other parts of the Mosaical Law, this brought upon the Christians very heavy persecutions in every place where the faith was received. And as it was necessary for the Apostles to defend and vindicate their practice herein, and to answer all the objections that were brought against any part of it; so it was very seasonable to fortify the poor persecuted Christians in their constancy, and to encourage them to the bearing of persecutions, and that not only by proposal of that eternal reward in another world, and of the advantages that were reaped in this exercise of their Christian virtues (of both which none that were Christians could be ignorant) but, as an antidote to the present pungency of their distresses, by remembering or advertising them particularly of the promise of Christ, to own and protect and secure those who should cleave fast to him, and to that end to come in an eminent and notable manner, and that speedily, to the destruction of the obdurate Jews, and, at the same time, and by that means, to the deliverance of all his faithful servants the persecuted Christians. From hence is it, that there is so often mention (under divers phrase,) of the approach of this coming, as that which would support their patience, and help them cheerfully to persevere, as expecting an issue ere long out of all their troubles. And although the future eternal reward in the Resurrection were an excellent motive to this end, yet that being supposed and presumed to be believed and acknowledged by all Christians, as it was not necessary that this foundation should again be laid, so it was not unseasonable to superadd to this (and so often to inculcate) that other consideration of temporal destruction upon these persecuters, and deliverance to the faithful, even in this life, the contrary to which being more probable to the eye of the world, and more believed by carnal Gospelers, was then the great engine used to shake the Christians constancy. And upon this observation are founded many interpretations of several passages, as in the process will appear. And this was a theme fit to be insisted on, and inculcated to the Christians not only in Judaea, but in all other parts where the Faith was planted, in Asia, and at Rome itself, because of the dispersion of the Jews in all those parts, and so of the persecutions caused by them on the Christians. To which it was consequent in the divine justice, and by the rules of sympathy, which are ordinarily discernible in the suffering of members of the same body, that not only in Judaea, and Palestine, but in all other parts, in Syria, and Asia, etc. these destructions should follow them: And so it fell out according to Christ's words, that wherever the carcase was, thither the Eagles should be gathered together; wherever the Jews were, the Roman armies or interdicts found them out and destroyed them. And consequently as this destruction of the Jews was, among other ends of just vengeance, designed also to rescue and free the Christians in all parts from their pressures, so it was reasonable for the Apostles in their Epistles to them in all parts, wheresoever the Gospel was received, to comfort them with this assurance, that it should shortly come to pass. To this purpose (as we now discern in their writings, so) Lactantius testifies of their preaching, l. 4. c. 21. Petrus & Paulus Romae praedicaverunt, & ea praedicatio in memoriam scripta remansit. In qua cum multa alia mira, tum etiam hoc futurum esse dixerunt, ut post breve tempus immitteret Deus Regem, qui expugnaret Judaeos, & civitates eorum solo adaequaret, ipsos autem fame sitíque confectos obsideret, tum fore ut corporibus suorum vescerentur, etc. Peter and Paul preached at Rome, and that which they preached remained written for a memorial. In which as they foretold many wonderful things, so this among others, that after a short time God would send a King, who should destroy the Jews, and make their cities levelly with the ground, besieging them straightly, when they were brought low with a famine, so that they should feed on one another's bodies, etc. And so, saith Lactantius, it fell out, soon after their death, Vespasian extinguished the name and nation of the Jews, etc.  
The second thing which is known in story, and useful to be here premised, is, the rise and growth of the Heresy of the Gnostics, the followers of Simon Magus, which in a short time, while the Apostles lived and preached, overran all their plantations, and in a greater or less degree infested all the Churches of those times, and by the two baits which they used, liberty of all abominable lusts, and promises of immunity from persecutions, attracted many unto them; and, wheresoever they came, began with opposing the Apostles and Governors of the Churches. And accordingly these Epistles being adapted to the present urgencies and wants of those Churches, it cannot be strange, that there should be frequent admonitions intermixed in all of them, to abstain most diligently and fly from these. And from the several parts of that character which belonged to these Heretics, many passages of some difficulty will be explained also.  
Beside these, many other particular matters there were, either wherein the Apostles were themselves concerned to vindicate their authority or practices, or which had been proposed by the Churches to obtain satisfaction in them, which occasioned several discourses on those subjects, as will be discernible also, when the particulars are surveyed. And then, though, by Analogy and parity of reason, these may be extended very profitably to the general behoof and advantages of other Churches of God, and particular Christians of all ages; yet for the right understanding of the literal and primary sense of them, it will be most necessary to observe these, or the like particular occasions of them, and accordingly to accommodate the interpetations. And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles.  Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  First, What is the reason of the place which it hath in the Canon, before all the rest of his Epistles. And this well be defined 1. Negatively, then Positively. 1. Negatively, that it is not to be taken from the order of time wherein it was written; for most of the other Epistles are anciently affirmed, and by some characters do seem to have been written before it. And although the defining the time and the place of writing them be but conjectural, and fallible, no way deducible from Scripture story (there being so great a part of Paul's time whereof the book of the Acts, which ends at his first being at Rome, saith nothing) yet because, as Eusebius saith, the story of those years after the Acts is not written by any, and consequently whatever different account be pitched on, that will be merely conjectural also, I shall therefore by keeping (in this matter of time and place) to the ordinary road, rather choose to adventure erring thus (in matters of no greater importance) then to attempt any new way, which will be equally, if not more, uncertain.  
Thus than it is commonly acknowledged, that the first to the Thessalonians was written at his first being at Corinth, An. Chr. 50. The second to the Thessalonians probably while he stayed there the next year after. The first to the Corinthians in the third year of his being at Ephesus, An. Chr. 54. wherein accordingly he mentions his design to tarry at Ephesus till Pentecost, ch. 16. 8. The first to Timothy from Macedonia in the same year. That to Titus from Greece, An. Chr. 55. The second to the Corinthians from Philippi, assoon as he had received news by Titus, what success his first Epistle had found among them; which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first. And perhaps about the same time the Epistle to the Galatians also. After which coming again to Corinth he wrote this to the Romans, a little before the Emperor Claudius' death, which is placed by Chronologers in the 55. year of Christ. That he wrote it at this time may appear by his own words, c. 15. 19, 23, 25. For there v. 19 he saith he had preached the Gospel through Greece round about to Illyricum, (agreeable to what we find Act. 20. 3. where after his departure from Ephesus, etc. he came, and stayed three months in Greece, meaning thereby the region from Achaia to Illyricum) and v. 23. that he had no more to do in those parts, but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem, to carry the alms to the Christians there. This journey we find him ready to undertake Act. 20. 3. though because of the Jews laying wait for him, (not only to kill him, but to seize upon the money which he carried with him) he diverted through Macedonia. By which it is manifest, that this was the point of time wherein this Epistle was written, after his coming to Illyricum, and before his going up to Jerusalem with the Collection, and so about the death of Claudius, and after the writing those other Epistles. The reason then of this praecedence is to be taken (positively) from the dignity of the city to which the Epistle was addressed, viz. Rome, the Imperial seat, which, as afterward it gave praecedence to the Bishop of that city, and seat of majesty, before all other cities, though earlier planted with the Faith, so in the forming of the Canon of Scripture, it brought the praecedence to this Epistle, before those which were more anciently written.  
Secondly, That this Epistle was written to the Romans, before this Apostles having been among them: This appears very probable from several passages in the first chapter v. 10, 11, 13. but especially v. 15. So as much as in me is, I am ready to preach the Gospel to you that are in Rome also, joining them with the Greeks and Barbarians, to whom he was a debtor, v. 14. that is, had not yet paid that charity of preaching the Gospel to them. If this be rightly concluded, it will then follow, that a Church being before this time planted there, and that in an eminent manner, so as to be taken notice of in all the Provinces, c. 1. 8. some other Apostle, and particularly S. Peter, must before this time be supposed to have preached there; by force of that known affirmation of the ancients, that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles, Peter and Paul. So saith Irenaeus of the Apostles indefinitely, and Epiphanius of these two by name. And so Gaius (in Euseb. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) speaking of their monuments, calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trophies of them which built that Church: and so Dionysius Bishop of Corinth (in the same place of Eusebius) affirms the Churches both of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have been the plantation of both these, the one laying the foundation, or first preaching the Faith there, the other confirming them, v. 11. especially the Gentile part of them.  
Thirdy, That S. Peter, being the Apostle of the Circumcision or Jew's (as S. Paul of the uncircumcision or Gentiles) the Church which was now at Rome consisted much of the Jews that were dispersed from their own country, and dwelled there, but withal of some Gentile-Christians also, to whom especially this Epistle is addressed, as appears c. 1. 13, 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you, to whom he writes, are joined with the other heathen nations, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greeks and Barbarians, v. 14.  
Fourthly, That the Jewish Christians here, as in other places, Act. 15. 1. and 21. 20. though they had received the faith of Chris● were yet very zealous for the upholding the Jewish Law, the Mosaical rites, and consequently opposed the preaching of the Gospel to the Gentiles▪ unless they first became Proselytes of the Jewish Covenant of Circumcision, and so submitted to their whole Law. And this they did especially upon two arguments: 1. That the Gentiles being Idolaters, and so great sinners, and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were utterly uncapable of the favour or mercy of God, and consequently of the benefits of the Gospel. 2dly, That Circumcision being the seal of God's covenant of mercy, none were capable of mercy from God, that were not circumcised. This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul; For as he freely preached the Gospel to the Gentiles, and in every city, where the Jews resisted, forsook them, and professedly betook himself to the Gentiles, Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances▪ (as of an abrogated, abolished law, see Rom. 7. 1.) even to Jew-Christians, Act. 21. 21. much more to those that from the Gentiles should convert to Christ, whose past sins, how great soever they were, yet if they should now upon the preaching of Christ forsake them, and accept the faith and obedience of Christ, they should freely be forgiven them, whereas on the other side, without the receiving the faith, the Law of Moses (Circumcision and Sacrifices, etc.) would not be able to justify any (whether Jew, or Gentile-Proselyte) from any wilful sins against that Law. This was the sum of S. Paul's doctrine at Antioch, Act. 13. 38, 39 that through Christ is preached unto them remission of sins, and by him all that believe are justified from those things from which they could not be justified by the Law of Moses, that is, from the guilt and punishment of known, deliberate sins of the greatest size, even Idolatry itself (for which the Law afforded no mercy, no place of repentance, but inflicted present death) in case of sincere reformation. As when Heb. 9 15. Christ is said to be mediator of a new Covenant, to redoem us by his death from the transgressions that were under the Law, that is, from those sins for which the Law afforded no pardon, upon repentance and reformation. And the same is the theme and subject of a considerable part of this Epistle. And because the objections of the Judaizers both in the gross, and in every branch of them, being familiarly known to the writer, are not so distinctly and formally set down by him to receive their several answers, but proceeded to covertly, and so as might least interrupt the thread of the discourse, this is one chief cause of the difficulty of the Epistle, which may be lessened by this Praemonition.  
Fifthly, That before the time of writing this Epistle, Simon Magus and the Gnostics (the darnel which in those first times the devil constantly sowed, wherever the Christian faith had entered) were come, as to other places, so to Rome also. For in Claudius' time it was that a statue was erected at Rome, To Simon the Holy God, and to that this Apostle refers 2 Thess. 2. 4. which Epistle, as hath been said, was written four years before this. From whence, as it will be easy to believe that many passages in this Epistle refer to, and are purposely opposed against that heresy of the Gnostics, so when we remember the character of these men, that they were great asserters of the Mosaical rites, opposed and condemned all that neglected them, and yet lived in all the foul villainies of the Gentiles, we shall the less wonder that a great part of this Epistle, being addressed to Christians at Rome, is yet set distinctly to reprehend those Gentile practices c. 1, and 2. and to answer the Jewish objections against the Christians, there being so many unclean Judaizing Gnostics, which had crept in among the Christians, and every where brought disturbances among them, that the Apostle that desired to defend the faith, and confirm the weak seducible professors of it, could do nothing more worthy of his Apostleship; meaning, as he saith, when he came among them, to withstand these opposers of both sorts with all boldness, c. 1. 16, 17, 18. and particularly to justify and vindicate his practice of preaching the Gospel to the Gentiles (who neither by their former sins, nor their want of Circumcision, were praejudged or excluded from receiving benefit by it) at which the Judaizers were so much offended. That this was the occasion of this Epistle, and that this was the theme accordingly set upon, c. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to the Jew first, and also to the Greek, and pursued from thence to the conclusion, at the end of c. 15. will appear in the explication of it; wherein as we shall find much of difficulty in many places, as particularly in that of c. 11. (the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16.) so our having this grand scope of the Apostle in our eye (the vindication of this act of God's providence, as in calling the Gentiles, so in leaving the obdurate incredulous Jews) will be very useful to extricate the reader out of those difficulties, which the abstruseness of the writing, and the (unobserved) concise passing from one Jewish objection to another (rather glancing, by the way, at their known objections, then solemnly proposing and answering them) have first caused, and then some inconvenient praejudices and praepossessions have improved and enhansed, and at length made appear so insuperable. In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places, by inculcating, and, by way of parenthesis, interserting those heads of discourse, which I conceive are chiefly referred to, and from the observing of which the explication doth principally proceed, conceiving this length, and circumlocution, the shortest way to my designed end, the clear understanding of this Epistle, and that which hath superseded the necessity of multiplying the Annotations on all the dark passages, which would much more have lengthened the work, and have been less intelligible by the vulgar reader. The prime things that must here be care of are, first, that the occasions of the several parts of the Apostles discourse be adverted to, viz. some objections of the Judaizers against his doctrine and practice, which are secretly insinuated, and require great and diligent care to discern them. And then secondly, that the rational importance of every part of this Epistle, the relation it hath to the conclusion, which it is designed to infer, and the connexion of one part with another, be weighed and permitted to have its due influence on the interpretation, and then the bare sound of some few incidental passages will not be of force to misguide any.  

The Epistle of PAUL the Apostle to the ROMANS. CHAP. I.  
1. PAul a servant of Jesus Christ, [
* a called, 〈◊〉 special Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See note on Mat. 20. c.  called to be an Apostle, separated unto the Gospel of God,  
2. (Which he had promised afore by his Prophets in the holy Scriptures)]  
Paraphrase 1, 2. one that hath received this special singular mercy from him to be an Apostle, authorized, and set apart (Act. 13. 2.) to that office of preaching the Gospel (which God had promised by the Prophets that it should now be revealed, to the Gentiles as well as Jews, to all the world by the ministry of the Apostles)  
3. Concerning his Son Jesus Christ our Lord, who was 
† ●orn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made of the seed of David according to the flesh,  
4. And 
* demonstrated, or defined the Son of God in power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  declared to be the Son of God with power, according to the spirit of holiness, by the note a resurrection from the dead;]  
Paraphrase 3, 4. Concerning the Messias, the Son of God, by him sent into the world (who according to the flesh was born a Jew, of the stock of David, but according to the spirit of holiness, or in respect of that other nature in him, called his eternal spirit, Heb. 9 14. (far above all that is flesh and blood) that, I say, which shone in him most perfectly, after, and through, and by his resurrection from the dead, 2 Cor. 13. 4, was set at God's right hand, the Son of God in power, to whom accordingly, as to a Son, all power was given by the Father) even Jesus Christ our Lord.  
5. By whom we have received grace and Apostleship 
† for the obeying of the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for obedience to the faith among all Nations, for his name,]  
Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles, to all the Nations of the world, to reveal to them, and work in them obedience to the doctrine of the Gospel (called the faith, Act. 6. 7.) in his name, and to his glory,  
6. Among whom are ye also, the called of Jesus Christ:]  
Paraphrase 6. In which number ye also are, as many as have received the faith of Jesus Christ (see note on Mat. 20. c. 7.)  
7. To all that be in Rome, beloved of God, 
* the called Saints, see v. 1.  called to be Saints; Grace be to you and peace from God our Father and the Lord Jesus Christ.]  
Paraphrase 7. To all the Christians that are in Rome, Jews and Gentiles both, beloved of God, and which have received that special mercy from him, to be from a state of all unworthiness brought in, and received by him to be Christians and Saints, I send greeting, and thereby my heariest wishes and prayers, that all the divine mercies and goodness and all manner of prosperity, from God our Father and the Lord Jesus Christ, be multiplied upon you.  
8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.]  
Paraphrase 8. And the beginning of my greeting to you must be, my acknowledgement of the great goodness of God unto you all (which is an infinite mercy also to me, who do exceedingly desire the advancement of the Gospel amongst you) that the report of your submission to the Gospel of Christ is spread far and near over all the world.  
9 For God is my witness, whom I serve with my spirit in the Gospel of his Son, 
† how ●●●essantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  that without ceasing I make mention of you 
* Requesting always in my prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  always in my prayers,  
10. Making request (if by any means now at length I might have a prosperous journey by the will of God) 
† that I may come unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  to come unto you.]  
Paraphrase 9, 10. For God knows, and will bear me witness (whom I inwardly and sincerely serve in the preaching of the Gospel of Christ) how daily constant I am in mentioning all your wants to God, and, whensoever I pray, making this one solemn request, that what I have so long designed and desired, may happily, if it seem good in God's eyes, be accomplished at last, viz. that I may come personally unto you.  
11. For I long to see you, that I may impart unto you some spiritual gifts, to the end you may be established:]  
Paraphrase 11. For I earnestly and passionately desire to see you, that what ever part of my Apostolical office, or of the gifts which God hath endued me with, may contribute any thing toward the confirming of you in the faith (who are Christians already) may be by me freely communicated unto you:  
12. That is, that I may be comforted together 
* in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with you, by the mutual faith both of you and me.]  
Paraphrase 12. That by my affording you some spiritual aid, you may receive comfort and advantage, and I also by your being thus confirmed by my means; and so we may be mutual comforts to one another, by the communicating of my knowledge, and the increase of yours.  
13. Now I would not have you ignorant, brethren, that oft times I purposed to come unto you (but was let hitherto) that I might have some fruit among you also, even as among other Gentiles.]  
Paraphrase 13. And truly, brethren, I desire you should know that it hath been no fault or omission of mine, that I have not come all this while; many resolutions I have had (but from time to time some obstacle hath interposed) that I might have the comfort of seeing you and imparting somewhat to you, which may tend to your advantage and proficiency, as I have in the rest of the Nations, that have been either converted by me, or whom I have since visited and confirmed, as I desire to do you at this time, v. 10.  
14. I am a debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise.]  
Paraphrase 14. I count myself obliged to do whatsoever I can (either in the preaching of the Gospel, or confirming them which have received it,) to all sorts of men in the world, both those of the Churches in Asia, Ephesus, etc. which are in Greece, and others which are most distant from them, and by the Greeks called Barbarians; and so I count myself to owe to you Romans the taking a journey to you at this time, from which I have hitherto been hindered, v. 13.  
15. So as much as in me is, I am ready to preach the Gospel to you that are at Rome also.]  
Paraphrase 15. And so 'tis not my fault, who for my part, and as much as my will is concerned in it, am most cheerfully ready to take this journey to Rome also, to preach the Gospel among you.  
16. For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek.]  
Paraphrase 16. For I am so far from concealing, that I am very forward and earnest to make known the Gospel of Christ, whatsoever opposition, or persecution, or pains it cost me, knowing it to be a most effectual means, the only one now designed by God, to bring all men that embrace it, to repentance, and reformation of life, (see note on c. 10. a) and that which is by God appointed to be made known not only to the Jews, who had the privilege of having it first revealed to them, (see Act. 3. 26.) but to all others of all the Nations of the world.  
17. For therein 
† 〈…〉 righ●usnesse God by 〈…〉 is ●ealed to 〈…〉,  is the note b righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.]  
Paraphrase 17. For that oeconomy of Gods, that gracious method of accepting and rewarding all those that shall receive the faith and obedience of Christ, whether Jew's or Gentiles, is in, or by the Gospel revealed and promulgated, to this end, that men should believe on him, and obey him sincerely, and so be partakers of it, and being justified by faith, should continue to live by faith; that, according to that which is said by the Prophet Habakkuk, c. 2. 4. The just shall by God's mercy accepting and rewarding his faith (his adherence and fidelity to him) return from captivity, and live happily, so now in like manner all that fear God should return from the captivity of sin, and continue to live a pure Christian life here, according to the rules of the Gospel.  
18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who note c 
* 〈…〉  hold the truth in unrighteousness.]  
Paraphrase 18. For on the other side, the displeasure and vengeance of God is most severely denounced against those that join impious and unrighteous lives with the profession of Christianity, that obey not the Gospel which they receive, c. 2. 8. (and such are the Gnostick heretics among you) or that by indulgence in vicious courses obstruct the Gospel, suffer it not to have force on themselves, or others, see c. 2. 24.  
19 Because that which may be known of God is manifest 
† among 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in them; for God hath showed it unto them.]  
Paraphrase 19 It being certain (and by their profession acknowledged) that God, as far as is necessary, is made known among them; for indeed God himself hath revealed and made himself known, (beyond all excuse of ignorance) by the various methods that he hath made use of.  
20. For the invisible things of him note d from the creation of the world are clearly seen, being understood by things that are 
* 〈…〉 far 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made, even his eternal power and Godhead; † so that they are without excuse:]  
Paraphrase 20. For those things that are not of themselves visible, the infinite power and Divinity of God, which from time to time, ever since the creation of the world, have been in themselves invisible, yet being beheld and seen (as in reflection) by his various dealings in the world, are now become visibly discernible, so far as to render them which do not discern, or which knowing do not serve and worship him as God, that is, do not live according to the rule of the Gospel, utterly uncapable of the excuse of faultless ignorance. See note on Mat. 1. k.  
21. Because that when they note e knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.]  
Paraphrase 21. Because that knowledge which they have, and boast of (and from thence style themselves Gnostics, the deepest knowing men) is not by them made use of to the worshipping or acknowledging of him, but they have fallen to the worshipping of Images (which are in Hebrew called vanities, falsities, v. 25, and nothings, see note on c. 8. d.) and by so doing, put out that light which was vouchsafed them by God. (How this was true of the Gnostics, see note c. and f.)  
22. Professing themselves to be wise, they became fools,]  
Paraphrase 22. Assuming the title of Gnostics, of knowing more, of being wiser than other men, they have proved more sottish than any,  
23. And changed the note f glory of the uncorruptible God into 
* 〈…〉 like● 〈◊〉 of an 〈◊〉 of 〈…〉  an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.]  
Paraphrase 23. And in stead of the invisible majesty and glorious appearances of God in bright clouds, etc. wherein God on Mount Sinai man ifested himself to Moses, but was not seen by him, they have expressed him, and worshipped him in the images of Simon Magus and Helena, (see note e.) and have fallen into all the heathen Idolatry, of worshipping of birds, and beasts, and serpents, that is, the vilest and meanest things, by partaking in their Idol-feasts, etc.  
24. Wherefore God also gave them up 
* 〈…〉  to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves.]  
Paraphrase 24. Upon which provocation of theirs, God hath withdrawn his grace from them, hath not restrained, but left them to themselves, to the pursuit of all their filthy desires, & permitted them to break out into all uncleannesses of the most odious unnatural kinds, one with another to commit all reproachful and unnatural villainies.  
25. 
† 〈…〉  Who changed the truth of God into a lie, and worshipped and served the creature 
* 〈…〉  note g more than the Creator, who is blessed for ever, Amen.]  
Paraphrase 25. A just punishment on them that had changed the Gospel into a fable (see note f.) or the true invisible God into an Idol (a falsity, an empty vain nothing v. 21.) worshipping mere creatures, even above and in opposition to the Creator (see 2 Thess. 2. 4.) that one eternal majesty, whom all are obliged to worship.  
26. For this cause God gave them up unto vile affections:] for even their women did change the natural use into that which is against nature;  
Paraphrase 26. This, I say, hath provoked God to leave them to their own lusts, without restraint, to permit them to fall into reproachful sins, and mere violences, and contumelies of nature.  
27. And likewise also the men leaving the natural use of the woman, burned in their lust one towards another, men with men working 
† ●thinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which is unseemly, [and receiving in themselves that recompense of their error which is meet.]  
Paraphrase 27. their Idolatry bringing these unnatural lusts upon them, the punishment of that former sin (see note on Judas f.)  
28. And even as they 
* 〈…〉  did not like 
† 〈…〉  to retain God in their knowledge, God gave them over to a note h reprobate mind, to do those things which were not 
* 〈…〉  convenient,]  
Paraphrase 28. And this by way of retaliation, as they have not thought fit to acknowledge God in their practices (but only to boast of their deep knowledge) so God hath left them to themselves, and given them up to a villainous detestable abominable state of mind, to commit unnatural things, such as no body will think tolerably fit, or approve of,  
29. Being filled with all unrighteousness, fornication, 
† 〈…〉  wickedness, note i covetousness, maliciousness; full of envy, murder, debate, deceit, 
* 〈…〉  malignity, whisperers,  
30. Backbiters 
† 〈…〉  haters of God, 
* 〈…〉  note k despiteful, proud, boasters, inventors of evil things, disobedient to parents,]  
Paraphrase 29, 30. Whether sins of uncleanness of all sorts, of which they are full, or whether malice, bloodiness, contention, (which also these Gnostics every where professed, against the Christians) falseness, baseness of disposition, insusing hatred and variance secretly into all, detestable abominable people, most insolent in their reproaching of others, and boasting of themselves, inventors of all sorts of strange villainies, especially those of uncleanness, contemners of all that are placed over them, especially the rulers of the Church, the Apostles, etc. (see Judas 8. note d.)  
31. 
* unconscionable  note l Without understanding, note m covenant-breakers, without natural affection, implacable, unmerciful:]  
Paraphrase 31. Caring not how they behave themselves towards other men, honestly or no, whether they injure others or no, unfit for friendships, for leagues, or bargains, who do not well in consort with others, have nothing of trust or kindness or constancy in them, void of all kindness to their nearest friends, Luc. 21. 16. unreconcilable to all against whom they have conceived any malice, men without all bowels of compassion in persecuting of others.  
32. Who knowing the judgement of God, (that they which commit such things are worthy of death,) not only commit the same, but have pleasure in them that do them.]  
Paraphrase 32. Who having received the faith of Christ, the Christian profession, (taking upon them to be most skilful in mysteries, to know more than any others) of which it is one acknowledged part, that of such sins as these eternal damnation is the just reward, do yet not only favour themselves in the commission of them (to which they may have some temptations from the flesh) but as if their very understandings were debauched and corrupted, do approve and patronise (see Theophylact) them in others, and think the committing such things so far from crimes in them, that they make them parts of their religion, special mysteries, and depths of their theology, very pious, and commendable in any of their followers.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Resurrection from the dead] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the general word which contains under it the rising again of every dead body, and is appliable to every such particular that riseth, and so here denotes the Resurrection of Christ, being by the Context particularly determined to that, as in other places it may denote the Resurrection of any one or more men, as the Context shall enforce.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Righteousness] For the explaining of this verse, the first thing to be examined is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness signifies not always the virtue of just dealing, but sometimes, by a Metonymy, the matter about which that is conversant, the things which by Law are required of any, and in performance of which his righteousness consequently consists. Thus when Mat. 3. 15. Christ saith to John, Thus it becometh us to fulfil all righteousness, by righteousness are meant all those things that under that more imperfect ministry of John were prescribed men, and required of them to do, to their being approved by God. Thus those things which are required of Jews to perform under the Mosaical Law, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the righteousness which is in the Law, Phil. 3. 6. And, there being two sorts of Proselytes of the Jews, one of those which undertook the whole Law of the Jews, were circumcised, etc. the other of those which only received the seven precepts of the sons of Adam, and Noah, the former of these were called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of the covenant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of righteousness. Where righteousness signifies all those commands and ordinances, which in that Mosaical Covenant were required of the Jews, and without submission to which no stranger was permitted to come into their inner court of the Temple, and join with them in the worship of God. To this purpose it is observable, what was the prime occasion of this Epistle, the great charge which by the Jews was laid on Paul for preaching the Gospel to the Gentiles, and thereby promising them acceptance and mercy from God for all their past sins on condition of their embracing the Gospel, and living for the future according to that rule, without any performance of the ritual Laws of Moses, Circumcision, etc. This the Jews violently opposed, as that which was an apostatising from the Law of Moses, and the setting up a new righteousness, a new summary of performances, a new Law, to the prejudice of the Mosaical. What Paul had thus done, he here asserts and stands to, as that which was now the declared will of God, under the Gospel, though distant from that which had before been required of Jews under the Law. And as now he sets up the faith of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith, the summary of those things which Christ from God requires of all men, against the Ordinances of external obedience in the Mosaical Law, so he thinks fit to style one the righteousness of God, as the other was the Jews righteousness, and this righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, or by, faith, that is, that which Christ hath now revealed or declared to be our righteousness, that which is required of us now under the Gospel, to our being justified in God's sight, in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sort of legal performances, Circumcision, etc. by observation of which the Jew and the Judaizer pretended to be acceptable, and justified before God, and without which they contended that there was no justification to be had, and consequently that the uncircumcised Gentiles could not be justified, or acceptable in the sight of God; the contrary to which is by S. Paul here undertaken to be proved, and is after enlarged on, c. 3, & 4. etc. Thus much for the occasion of this phrase, and the general importance of it, to note that way of oeconomy of saving and justifying men under the Gospel. As for the more particular nature of this way of Gods dealing in Christ, that is also contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by faith, as faith signifies the embracing, and obeying of Christ, after a former life of sin and ignorance, such as the heathens had lived in. For whatsoever their former lives had been, against which the Jews objected, that they were Idolatrous and vile, and neither capable of God's favour, nor 〈◊〉 to be conversed with by any pious person, yet Christ that came not to call the righteous, but sinners to repentance, came particularly, though not primarily, to call, and offer place of repentance to them, and upon reformation, to allow them pardon: which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or from, works, a way of oeconomy, whereby only just or worthy persons are called and received, yet it is a righteousness by, or from, faith, whereby through God's mercy, and pardon of sin in Christ, those that come in to him, and give up themselves to sincere obedience for the future, are accepted, and justified by God, as Abraham was, which is styled Gods justifying the ungodly, because those that have been most impious, have yet place of repentance given, and are accepted by God upon repentance. In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters. So c. 9 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousness, that is, on this Evangelical way, and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Jew's not knowing this course of justifying sinners, set down in the Gospel, sought to establish their own (Judaical) righteousness, and were not subject to God's righteousness. So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same phrase, as here, in this placing and construction of the words) the righteousness from, or by, faith, that is, this Evangelical way, which is by the faith, or the Gospel, and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the promulgation of the Law, which brought nothing but death to every act of wilful sin. So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousness, viz. of this way of justifying men in Christ, which elsewhere are called ministers of the new covenant, noting righteousness in this notion, to signify this New covenant (as righteousness and covenant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were said to be all one) or this Evangelical way under it, explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our being justified freely by his grace, or mercy, without any such precedent obedience of ours, that may any way challenge it. All that remains is, to inquire, first, why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from or by faith, should in the construction be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness; then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signify that we may believe. For the first, it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors, thus to transpose words, on the like occasion; and that it is so here, is evident by the ensuing citation out of the Prophet, as it is written, (which notes these two to be parallel) the just by faith shall live, and by the like phrase, c. 3. 22. etc. 10. 6. And for the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we may believe, that will be very agreeable also to many other places in this book; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is, that they may be saved; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt; and so Wisd. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou passest over the faults of men to repentance, that is, that they may repent; and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to obedience, is, that ye may obey, & v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to iniquity, is, that's you may commit all villainy, as in the conclusion of that verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification, or sanctification, is, that ye may live pure and sanctified lives.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Hold] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, (very distant) to retain and hold fast, and to obstruct or hinder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, it signifies to hold fast, to hinder, to compress. In the notion of hindering 'tis taken 2 Thess. 2. 6, 7. and in the other in divers places. By this means 'tis become uncertain, what it should signify here, especially when either way the sense is very commodious: for even they that retain the truth in unrighteousness, that under the acknowledgement and profession of the truth, veil and join all manner of impious living, do thereby hinder and obstruct the truth, viz. the force of it on themselves and the propagation of it to others by that impious living of theirs. But the former is the more likely sense of it, and most agreeable to the consequents, of their knowing the truth, and becoming unexcusable thereby.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. From the Creation] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things, or attributes of God, his power and Godhead, from the foundation, or creation, of the world, that is, ever since the creation; so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signify Mar. 10. 6. and 13. 19 and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world, and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from, that is, ever since, the crreation, & so c. 9 26. so Rev. 13. 8. & 17. 8. names written and not written in the book of the lamb from, that is, ever since, the foundation of the world. By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the works of the creation, but of all things that from that time to this inclusively have been done in the world by him; and so it will be extended to all the doctrines, and miracles, and actions of Christ, the whole business of the Gospel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Knew God] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to refer the whole present discourse to the Gnostics, who were so called from their assuming to themselves so much of the knowledge of God, and the mysteries of religion. And these being a sort of heretics in that first age under the Apostles, who affirmed Simon to be God the Father that appeared in Mount Sinai, as also God the Son that appeared in the flesh, and the holy Ghost, who was promised to come, were the darnel sown by the envious person, wheresoever the Gospel was planted; and this as in other places, so in Rome, where Simon Magus the founder of them (contended after this time with S. Peter, but) before the writing of this, in Claudius' days, had a statue erected to him, as to the supreme God. These Gnostics pretended to be great zealots for the Law of Moses, particularly for Circumcision, thereby to avoid the persecutions which the Jews raised against the Christians, Gal. 6. 12. and on the other side thought it lawful to offer sacrifice to Idols, 1 Cor. 8. (to comply with the heathens) because, as they said, an idol was nothing, and yet farther, worshipped the images and pictures of Simon and Helena; and so, as Eusebius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pretending to have turned Christians, and so to have changed the idolatry and superstition that before they lived in, for the pure and sober rules of life taught by Christ, they fell nevertheless back again to all that which they seemed to have forsaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling down to the pictures and images of Simon and Helen, worshipping them with incense, and meat and drink-offerings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— but for their more secret and hidden actions they were such as would astonish any to hear them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the superlative impurity and abomination that was in them. This, I suppose, will be a key of entrance into the design and meaning of this Epistle, wherein the Apostle willing to fortify the Roman converts against the danger of these superseminations, confutes these doctrines of the Gnostics, especially that of complying with the Jews concerning the necessity of observing the Judaical Law, and here first gives a character of them, as they agree with the heathens in Idolatry, and all kind of wickedness, & unnatural uncleanness, v. 29. etc. and by their living so contrary to the Law, show what little reason they have to pretend to the observing of it, when indeed 'tis the inward purity of the heart and actions, and not the outward Circumcision of the flesh, which the Law principally aimed at. That these Gnostics are the men here referred to may farther appear by comparing this place, especially v. 27. with the discourse of the Gnostics in S. Judas directly parallel to this (see Note on Judas d.) and so by their character here v. 29. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (fornication and inordinate desires) compared with many other places of the Epistles, Gal. 5. 19 Eph. 5. 3. Col. 3. 5. and the pride, etc. v. 30. with 1 Tim. 6. 4. and the like in the other particulars.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Glory] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here seems to refer to the notion or use of it, Exod. 24. 16. where it is said of God's presence and appearance there in the Mount Sinai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord abode upon the mount. From whence it is that the word schechinah, abiding, is ordinarily used to signify this or the like glorious appearance, or presence of God, and is directly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here. Now of God's appearance on Mount Sinai it is to be observed, 1. that God did not there exhibit himself in any bodily shape; only glorious appearances there were, ver. 16. as it were a paved work of Sapphire stone, etc. and the sight of the glory of the Lord was like devouring fire ver. 17. but saith Moses, Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spoke to you in Horeb. And this is there pressed by Moses to enforce God's commandment, that they should not corrupt themselves, and make them a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast, of any winged fowl of any thing that creepeth on the ground, of any fish, etc. Now of these followers and worshippers of Simon (the Gnostics) it is sufficiently known, first that they affirmed Simon to be the supreme God, distinctly he that appeared in Sinai; so saith cyril of Jerusalem, Cat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of Simon at Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he presumed to say of himself that he was he that appeared on Mount Sinai as the Father. Secondly, that he had a statue erected to him at Rome inscribed, To Simon the holy God, and so also his whore Helena, saith Eusebius (see Note e.) and both of them worshipped by them. Nay moreover 3dly, that the Gnostics complied with the other heathen Idolaters, partaking of their sacrifices and feasts, and so were guilty of all kind of Idolatry. Of these therefore the Apostle may be believed to speak here particularly, and to lay to their charge 1st. That they changed the glory of God, that is, the glorious appearance of his in Mount Sinai, wherein yet there was no similitude seen, into an image, or similitude, of a man, viz. of Simon Magus, a bodily shape of a mere mortal man; whereas the immortal God, that appeared in Sinai, was never seen in any such shape. 2dly, That in doing this they are guilty of that great sin of Idolatry (there forbidden, upon this ground of their seeing no similitude in Sinai,) viz. of worshipping the image of a man, and of flying, and fourfooted, and creeping things, which are here repeated, as the very things that had been there interdicted. And though it be true of the Gnostics, that by their joining with the heathen Idolaters, they were literally guilty of worshipping every one of these here named, yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them. The worshipping of one sort of the things forbidden, the likeness of the male and female, being as direct a breach of the Commandment, which forbade that and others also, as the worshipping of all and each of them would be. This is after set down more succinctly ver. 25. They turned the truth of God into a lie, that is, either the true story Exod. 24. where no similitude was seen, into this false story of Simon there appearing, or else transformed that infinite invisible Deity into an image or idol, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above and beside the Creator of heaven and earth, worshipped also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this creature, vile sinful creatures of his, Simon and his whore. This phrase of turning, or transforming, the glory, etc. seems to be borrowed from Psal. 106. 20. They made a calf in Horeb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and worshipped a graven image: thus they turned their glory into the similitude of a calf that eateth hay, etc. As they there that saw no similitude in the mount yet made one presently, viz. the similitude of a calf; so these Gnostics here making Simon to have appeared in Sinai, as the Father, make him an image and statue to worship him in it. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory somewhat hath been said before, Note on Mat. 3. k. and more will be added, Rom. 9 b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. More than the Creator] Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for above one instance will suffice in the 
* Aristeas hist. 70. interpret. p. 861. A.  Epistle of Eleazar the Highpriest to Ptolemey, telling him by way of great acknowledgement and gratitude. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things that are profitable to you, though they be above nature, we will obediently perform. Thus Luc. 13. 2, and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinners above all others, though Luc. 3. 13. it be more fully expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more besides, or above. As for the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for contrary to (which here may have place also, for he that worships any thing above, or beside the one true God, doth it in opposition to him, and to the wronging and robbing him) we have an express testimony for it, Act. 18. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrary to the Law.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Reprobate] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two notions especially, one among the Metallists, the other belonging to the agones. Any metal that will not bear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or trial, or which, being tried, betrays itself to be adulterate, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate. But the notion that seems most peculiarly to belong to it in the New Testament, is the other, taken from the agones, where, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as he that strives as he ought, and conquers, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved, 2 Tim. 2. 15. and Jam. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved, and such as shall receive the crown, and in other authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well approved, (and of other creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an approved horse in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so he that loses the game and prize, that doth not run or strive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the laws of the game, and so overcome, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to miscarry in the race, and so to lose the reward of it. Thus in Democrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man is approved or rejected not only by what he doth, but by what he wills. So in the Sibylline Oracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Christ will crown the approved. Thus 1 Cor. 9 27. 'tis at the conclusion of an agonistical discourse of running and cuffing, etc. the close of which is that the Apostle uses all his most earnest endeavours, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lest, (being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preacher, crier, officer in the agones, to propose the laws and rewards of the agones to others, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to proclaim such a man conqueror, such a man to have lost) he himself should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rejected, found uncapable of the reward by all aspired to, that is, fail of that crown of eternal life. So 2 Tim. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the matter of faith, such as were found unworthy of reward by God, proposed to Christians. So Tit. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every good work, that do nothing fit to be approved by God or man: where yet, as in all the former places, the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be observed, the word being used not for him only that deserves no reward, or that m●sses it, but for him that is most contrary, the most vi●e and wicked, that deserves the contrary punishment (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungodly, without Law, unprofitable, uncomeliness, signify the most wicked, the most unfaithful servant, most violent opposer of the Law, the greatest impurities, and many other the like) and therefore is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that went before, being abominable, and disobedient, or contumacious. So Heb. 6. 8. of the ground that brings forth nothing but brairs and thorns, that 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate, and nigh to a curse. And so saith Hesychius, and Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies a wicked man. And so it is here taken in this sense of extremely ill, as appears by the effects that follow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the abominable sins that were in fashion among the Gentile-idolaters, and Gnostick Christians. And the same may be said of that place 2 Cor. 13. 5, 6, 7. which we will explain when we come to it. There is one thing more here observable, the answering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse, They approved not, thought not good to have God in their acknowledgement, and answerably God gave them up to a mind, such as neither God nor any else will approve of: which manner of speaking is very frequent in the Scripture, especially in setting down Gods punishments on sinners, in which the sacred writers delight to observe some correspondence. As Psal. 18. With the froward thou wilt show thyself froward; and, Because you have walked contrary to me, I will walk contrary to you; and Mat. 5. 19 Whosoever shall break one of the least of these commandments, the same shall be the least in the kingdom of heaven. And many the like, which have formerly been observed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Covetousness] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and many other places of the New Testament, which we generally render covetousness, signifies excessive, or unnatural, lusts, (not desire of money only) and is ordinarily set down among the basenesses of the Gnostick heresy, as I here suppose it is. So Eph. 4. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who giving over all labour (as idleness was the mother-sinne of the Sodomites) gave themselves up to lasciviousness, to work all uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in inordinate unnatural desires. Thus in Photius Epist. 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such lust as was among Barbarians or Heathens, (and had been before exemplified in Joseph's Egyptian mistress) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which possessed the disturbed lover, as there it follows. So in 
* To. 2 P. 24 l. 13.  S. chrysostom, speaking of these unnatural lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you see that it comes all from this inordinate desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust not enduring to stay or be contained within its own bounds. So in Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire of women and such like inordinations. For as to the nature of the word, it is known to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to signify any immoderate desire of any thing above one's portion. So in Aristotle 'tis opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to equality. So in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take more than is due or meet of any thing. So in Lucian de Cal. the calumniator is described to be one, that will have and enclose all his auditors to himself, will let no man else be heard, and for this he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that assumes more than belongeth to him: and so Democrates in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be speaking all, and not enduring to hear any body else. And in Themistius Paraphrase of the first Book de Anima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any kind of exceeding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one exceeds, or excels, the other; and in 
* In 〈◊〉.  Isocrates speaking of Monarchies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they comprehend, saith he, all the advantages that are in war. And so in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ecphantes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a King hath a great eminence, or excellence, over the common nature of men: and in Alex. Aphrod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the faculties of the body wherein beasts exceed men, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of the mind of men above beasts. And the notion of which now I speak, though it differ in the object, and matter about which it is conversant, is the same in effect with these, a desiring and usurping that which is not agreeable to his condition, sex, nature, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things that are not meet, which Alex. Aphrodis. more distinctly expresseth in his Scholar on Arist. de An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wicked man allows himself too large a proportion of sweet things, or pleasures. So Asterius Hom. Cont. Avarit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not used only for the mad love of money and other possessions, but in a more general acception, to desire to have more of any thing than is due & convenient. So Hierax in his book of justice (of which we have a large fragment in 
* p 160.  Stobaeus) makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one, and then exemplifies it in Milo and Lais: and as 'tis one branch of it in Milo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to snatch away the estates of those that are weaker than he, so 'tis another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to force their wives from them. And so in Lais, as it is one act of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require and gain immoderately by her lovers; so it is another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the marriages of some women, to get away their husbands from them. And of this we have a Grammatical ground in the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both covetousness and lust, and being by the Septuagint often rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousness, is once rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution, Ezec. 33. 31. and to that notion of the word the place agrees, if we compare it with v. 29. Where the cause of their desolation is the abominations committed by them, and those joined with defiling the neighbour's wife v. 26. Thus in an ancient Prayer of Ephraim Syrus appointed for confession, and the sin chiefly insisted on being that of uncleanness (as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) he prays, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. have mercy on my sins, my iniquities, my unnatural lusts, adulteries, fornications, idle and filthy speakings; where if we may judge by the attendants, the word is used in this sense. Thus I conceive Plato used the word de Rep. l. 9 where speaking of sensual men, he compares them to the beasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full fed and lascivious, and farther adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must refer to the fullness of lust and flesh together. To these may be added the Gloss of Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for which he citys the Apostle) the hurt of immoderate lusting. And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies this very thing and which he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluptuousness, he expresseth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an excess which is always very curious, busy, importunate to fetch in pleasures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but little different from one another. Thus 'tis used in the Epistle of Barnabas, p. 231 where giving the reason why hares were forbidden under the Law, to intimate that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like them, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in the fragments of Polycarpus' Epistle speaking of Valens an Elder of Philippi, and his having committed somewhat utterly unworthy of that calling, by his example he admonisheth others to abstain ab avaritia (that sure was in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from inordinate desires, & sint casti, and that they be chaste, adding that whosoever did not thus abstain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab idololatria coinquinabitur, & tanquam inter Gentes judicabitur, will be contaminated with Idolatry, and judged as among the Gentiles. And so there is little reason to doubt, but that, when Bede on Mat. 5. 32. speaking of Divorce saith, non hîc intelligitur tantùm fornicatio in stupro, quod in alienis viris aut feminis committitur, sed omnis concupiscentia, vel avaritia, vel idololatria, etc. 'tis not only adultery that is here understood, which is committed on other men's wives, but every concupiscence, or covetousness, or Idolatry, he means by avaritia coveting, unnatural lust, having, no question, translated that note out of some Greek commentator who had used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense. And so when 
* Lect. 173  Holkot out of Papias observes that the Scriptures call by the name of Fornication, omnem illicitam corruptionem, all unlawful, or interdicted, corruption, (sicut est Idololatria & avaritia, such are Idolatry and coveting,) it is evident, that corruptio illicita is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable villainy, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies (see Note on c. 8. 1.) and idolatry and covetousness, the unnatural sins used by the heathen worshippers, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Idolatry. And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter (that is, of sins) reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all reason it is to be understood of unnatural lusts, so as to agree with uncleanness and Idolatry. Thus in all reason the word is to be taken here, where these four, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villainy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naughtiness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire] are put together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion that Gen. 19 7, and 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken, that is, to signify the sin of Sodom there described, and in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense also. So Col. 3. 5. in relation to the Gnostics he bids them mortify fornication, uncleanness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, as the Syriack render it,) passivity, evil concupiscence, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire, which is Idolatry. So Eph. 5. 3. Let neither fornication, nor uncleanness, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inordinate desire be named among you, putting them in the number of the nefanda, sins not to be named; and so v. 5. Every fornicator, or unclean person, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not covetous, but inordinate lustre) who is an Idolater: as when Maimonides Mor. Neb. l. 3. c. 38. speaking of the unnatural sins used by the Gentiles, and having named one abominable custom of theirs, propter hoc, saith he, prohibita est incisio arboris in aliam speciem, ut ●longemur à causis Idololatriae & fornicationum. To the same sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 4. 6. as shall there (Note a.) be explained. So 1 Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either fornicator, or inordinate lustre, or Idolater, speaking of the Gnostick Christians again; as in Barnabas' Epistle p. 252. in the bedroll of destroying sins there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idolatry, sorcery, magic (in reference to the Gnostics witchcrafts) inordinate lusts, fearlessness of God. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 14. by the matter of that whole chapter is confined to this sense, a heart exercised with inordinate lusts, which renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children of a curse, sure to be destroyed; and all this makes it reasonable to pitch upon this notion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place. So when Saint Paul 2 Cor. 7. after an exhortation of coming out from among them, (as out of Sodom) and of not touching the unclean thing, c. 6. 7. and of cleansing themselves from all filthiness, c. 7. 1. subjoins v. 2. Receive us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we have injured no man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have corrupted no man, and adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may very fitly be rendered in this sense, of foul unnatural lusts, referring all the three words to their Gnostick false teachers, that debauched those who entertained them, brought them to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  injustice (which is used for that sin Gen. 6. 5. and here Rom. 1. 18.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption, (used for that sin, Gen. 6. 11, 12. and 2 Pet. 2. 12. See note on 2 Pet. 1. b.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate lusts, in the same sense: not that Saint Paul had any reason to vindicate himself from these sins (no more had he, whatsoever other notion they could be interpreted in) but to intimate the vast difference betwixt him and the Gnostick teachers, or seducers, which had these designs upon them; which the rather appears by his next words, v. 3. I speak not to condemn you, which implies that what he last said, was by way of reproach to their new leaders, though not to the condemning of them to whom he wrote. In the same sense it is that he tells the Thessalonians 1 Thess. 2. 5. that he was not with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Note on that place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Despiteful] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most probably denote those unnatural lusts also. And so is it manifestly affirmed and defined by 
* In Thed●o  Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when desire draws us irrationally to pleasures, and gets dominion over us, this is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contamely. So 
* Ap. Sto●●. p. 443.  Dio in Oeconomico, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by weeping none ever incited the Contumelious, that is, the unlawful lover. So in 
* Ap. Sto●●. p. 444.  Phinties book of the woman's sobriety, the adulterous wife is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be for pleasures sake guilty of sin and contumely. And so in 
* Ibid. p. 447.  Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are adulterous brats. So in Philostratus de vita Apoll. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked in his loves, or lusts, and of him it follows, that he fell in love with Apollonius for his beauty. So in 
* Ap. Sto●●. p. 291. 〈◊〉 42.  Charondas his Proem to his Laws, speaking of marital chastity, and prescribing the care of procreation, not of pleasure, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any inordinate or unlawful act of impurity. And this agree most aptly with many former passages of this chapter, and the character of the Gnostics here set down, who disliked marriage, and used all unlawful liberties and pollutions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 31. Without understanding] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, the Apostle means those that have no conscience; knowledge and conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being all ●ne, and so the want of that is the want of conscience. This, it seems, was the judgement of that learned Grammarian of this place, to which, no doubt, he refers by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesychius renders it one●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish, but so as foolish signifies unreasonable actions, and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. 11. signifies designing malice and mischief against Christ, and as Tit. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that were guilty of unreasonable practices. And this according to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the mind, the understanding, Mar. 12. 33. with which God is to be loved, as well as known, and so the not knowing him thus may be set for the greatest impiety. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more in Note on 1 Cor. 1. e.  
Ib. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Covenant-breakers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not apt to agree with others, one that stands not to pacts, bargains, saith Phavorinus; and so Hesychius being rightly pointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfaithful and unconstant.    

CHAP. II.  
1. THerefore thou art inexcusable, O man, 
* every one, that judgest  note a whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things.]  
Paraphrase 1. By this it appears how little can be said in excuse of those seducers among you, who judge and condemn the orthodox Christians, as breakers of the Law, only because they are not circumcised, etc. when they who thus condemn them observe not the Law, no not in that very particular, which circumcision peculiarly noted, the abstaining from abominable uncleannesses, but live and go on in those sins, c. 1. 29. and so condemn themselves in judging others.  
2. But 
† we know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we are sure that the judgement of God is according to note b truth against them which commit such things.]  
Paraphrase 2. Whereas it is most infallibly certain, and acknowledged by all, that God passes judgement rightly, not sparing a Jew for his outward ceremonies, when he punishes a Gentile that lives as well as he, but punishing sin, rewarding disobedience (if it be not reform and forsaken) wheresoever he finds it, without any acceptation of persons, or consideration of external performances, or privileges, or advantages in any.  
3. And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God?]  
Paraphrase 3. And then how is it possible, that thou shouldest judge the pure Christian to be a breaker of the Law, and thereupon in a damnable estate, only for not being circumcised, and yet deem thyself safe, when thou art guilty of those filthinesses which were most eminently prohibited by the Law of circumcision?  
4. Or despisest thou the riches of his goodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance?]  
Paraphrase 4. Or shall God's great patience and longanimity in deferring his vengeance on unbelievers, and his forbearing so long to punish thy sinful course, be cast away upon thee, be despised, and not made use of by thee? Dost thou not consider that all this long-suffering of God to thee is purposely designed to bring thee to reformation, and if it work not that effect, will tend to thy heavier ruin?  
5. But 
* according to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and 
† or, retribution of, for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  revelation of the righteous judgement of God?]  
Paraphrase 5. Wilt thou thus go on in obdurate resisting of all God's methods, and be never the better by his deferring these judgements so long, but only to add more weight to thy ruin when it comes?  
6. Who will render to every man according to his deeds.]  
Paraphrase 6. Who shall not consider circumcision or uncircumcision, but punish or reward every man according to his actions.  
7. To them who by 
* patience of the good work. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patient continuance in well doing seek for glory, and honour, and immortality, eternal life:]  
Paraphrase 7. To them that by constancy of pure Christian performances, and by patient bearing of the persecutions that fall upon them for that profession, go on in pursuit of that reward which Christ hath promised to such, he shall bestow another life upon the loss of this, eternal bliss in the world to come:  
8. But unto 
† those that are of, or from contention, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath:  
9 Tribulation and anguish upon every soul that 
* worketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth evil, of the Jew first, and also of the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek  Gentile.  
Paraphrase 8, 9, 10. But to schismatical factious men, which are as it were born, and composed, and made up of contention (as the Gnostics are) that resist the right way, deny the Christians the liberty of not being circumcised, and themselves live in all unnatural sins, those that do thus renounce the Gospel, and live contrary to the Law, to such all judgements must be expected, desolations and destructions here in a most eminent manner, and eternally misery attending them. And as the Jew shall have had the privilege to be first rewarded for his good performances (as appears by Christ's being first revealed to him, in whom consequently and proportionably he shall have all spiritual grace and crown, if he embrace Christ, and live exactly and constantly according to his directions) so must he also expect to have his punishment and destruction first, and that a sad one at this present by the Roman armies, upon their small rejecting and refusing Christ. The greater his privileges are, the greater also his provocations and his guilt will be. And then the Gnostick also that takes part with the Jew, shall bear him company in the vengeance. As for the Gentiles, as they are put after the Jews only (and not left out) in the mercies of God, particularly in the revealing of Christ, so shall their punishments upon their provocations only come after the punishment of the Jews, not be wholly superseded (and accordingly 'tis to be seen in the predictions of both their ruins, in the Revelation, the Jewish unbelievers and Gnostics are punished first, and then the Gentiles and carnal Christians with them also.)  
10. But glory, and honour, and peace to every man that worketh good, to the Jew first, and also to the 
* Greek  Gentile.]  
11. For there is no respect of persons with God.]  
Paraphrase 11. For God's rewards and punishments are not conferred by any uncertain rule of arbitrary favour or displeasure, neither depend they upon any outward privileges or performances, as either having or not having received the Law, being or not being circumcised, but are exactly proportioned according to man's inward qualifications or demeanours.  
12. For as many as have sinned without Law, shall also perish without Law: and as many as have sinned in the Law, shall be judged by the Law.]  
Paraphrase 12. For all those of the Gentile world, who having not received the Mosaical Law of circumcision, have sinned against that knowledge of God which hath otherwise been afforded them, shall be adjudged to perdition, though not by the Law of Moses, (it shall never be laid to their charge that they have not been circumcised) or, though they be punished, yet shall not they have that aggravation of their sin and punishment, which belongs to those which have received the Law of Moses, they shall only be judged for their not observing the Law of nature (see Theophylact) the Law of Moses being not able to accuse them. And those who having received the Law of Moses, and in it the sign of the covenant, circumcision, do not yet live according to it, (such are these unbelieving Jews, and Judaizing Gnostics) all the benefit that they shall reap by their having received the Law and circumcision, shall be to have that their accuser, by which they may be condemned the deeper, in stead of their advocate to plead for them.  
13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.]  
Paraphrase 13. For, to speak to the latter first (see note on Mat. 7. b.) 'tis a dangerous unchristian error, to think that the heating or knowing their duty, the having the Law delivered to them (yea and the seal of the covenant, circumcision in their flesh) without conscientious practice of the duties thereof, shall stand them in any stead: No, 'tis only the living orderly, according to rule and Law, that will render any man acceptable in God's sight.  
14. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves.]  
Paraphrase 14. And for the former, 'tis clear, for when the other people of the world, which have not had that revelation of God's will and Law which the Jews had, do without that revelation, by the dictate of their reason, and those natural notions of good and evil implanted in them, (and by those precepts of the Sons of Adam by parents transmitted to children, and so, without any further revelation from heaven, come down unto them) perform the substantial things required in the Law of Moses, and denoted by circumcision and other ceremonies▪ this is an argument and evidence, that these men do to themselves supply the place of Moses' Law.  
15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and note c their thoughts 
* among themselves, either accusing, or pleading for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the mean while accusing, or else excusing one another.]  
Paraphrase 15. And that obligation to punishment, which is ordinarily caused by the Law, these men demonstrate themselves to have, without help of the Mosaical Law; From whence also it is, that as conscience (which, according to the nature of the word, is a man's knowing that he hath done, or not done, what is by Law commanded) is constantly witness either for, or against them, that they have done, or not done their duty, so the general notions and instincts of good and evil that are in them, without any light from the Mosaical Law, do either accuse them as transgressors of the Law of God, or else plead for them, that they have not culpably done any thing against it. From whence it appers to be most just even by their own confession, that they that have sinned without Law, transgressed the Law of nature, should also be punished, though they never heard of this Mosaical Law, (which was the thing affirmed v. 12. from whence to v. 16. all that hath been said is but a parenthesis.)  
16. In the day when God shall judge the secrets of men by Jesus Christ according to note d my Gospel.]  
Paraphrase 16. And when I speak of perishing, and judging, v. 12. I speak of that doom which shall involve all both Jews and Gentiles at that great day, when Christ Jesus, being by his Father seated in his regal power, shall at the end of all come forth again to judge the world, not according to outward privileges or performances, but inward qualifications & demeanours, being, as he is, a searcher of hearts: For then shall the Jews be dealt with either in judgement or mercy, as they have lived or not lived according to the rules of the Mosaical Law, and so the Gentiles also according as they have obeyed or not obeyed the Law of Nature. (And this is the very doctrine that hath been taught us by Christ, and by me and others preached to the world.)  
17. Behold thou art note e called Jew, and restest in the Law, and makest thy boast of God,]  
Paraphrase 17. And thus shall the process be to the Judaizing Gnostics, in this or the like from; Thou that callest thyself, or sayest thou art a Jew, though indeed thou art not, Thou that dependest on the outward performances of the Law, circumcision, etc. as if justification were to be had by that, and could not be had without it, Thou that boastest that God is thy father, or favourer in a peculiar manner, because thou adherest so faithfully to his Law, even in opposition to Christ's reformations, (see note on Mat. 5. g.)  
18. And knowest his will, and note f approvest the things that are more excellent, being instructed out of the Law,]  
Paraphrase 18. Thou that undertakest to know all the mysteries of God's will (and thence art by thyself called a Gnostick or knowing person) and upon examination, to approve, and practise the highest perfections, by the skill which thou hast in the Law of Moses,  
19 And art confident, that thou thyself art a guide to the blind, a light of them which are in darkness,]  
Paraphrase 19 And so by that advantage takest thyself to be a most knowing person, fit to lead all others, and despising the orthodox Christians for blind and ignorant, (see note on Jam. 3. a.)  
20. And instructor of the foolish, a teacher of babes, which hast the note g from of knowledge and of the truth in the Law;]  
Paraphrase 20. Assumest great matters to thyself, as having a scheme or abstract of all knowledge and true religion (see note on 2 Pet. 1. c.) by the knowledge and understanding which thou hast, and by the glosses which thou givest of the Law;  
21. Thou therefore which teachest another, teachest thou not thyself? thou that 
* proclaim. est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preachest, a man should not steal, dost thou steal?  
22. Thou that sayest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, dost thou commit sacrilege?]  
Paraphrase 21, 22. Thou therefore, I say, that pretendest such zeal to, and skill in the Law, that art so strict for legal performances, dost thou commit the same sin thyself (supposing it stealth, etc.) which thou condemnest in others? dost thou that condemnest a Christian for not being circumcised, commit the great sin forbidden in the Law of circumcision? This is, as if he that pretended such a pious respect to the place of God's worship, as not to endure with any patience a false God or idol to be set up in it, should yet so much despise the same place, as to rob it of those things that are consecrated to it: which sure it as absolute a profaning of any holy place, as to set up the most heathen idol in it.  
23. Thou that makest thy boast in the Law, through breaking the Law dishonourest thou God?]  
Paraphrase 23. Thou that gloriest in thy zeal to the Law, dost thou commit the most unlawful practices, and by so doing bring a reproach on all Christian religion?  
24. For the name of God is blasphemed among the Gentiles through you, as it is written.]  
Paraphrase 24. For the unbelieving Gentiles seeing and judging by your evil lives, are aliened from Christianity, have an evil opinion of the profession, and of Christ, whom you worship, and so those Scriptures which mention the dishonour of God's name among the Gentiles, Isa. 52. 5. Ezec. 36. 20, 23. may fitly be accommodated to you.  
25. For circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.]  
Paraphrase 25. For men that thus live 'tis madness to think that circumcision will stand them in any stead: For circumcision is a Sacrament to seal benefits to them who are circumcised, if the condition required of them (that is, the sanctity and purity signified thereby) be performed also; but if not, there is no special advantage comes to them by being circumcised, that is, by thus complying with the Mosaical Law.  
26. Therefore if the uncircumcision keep the 
† ordinances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See note on c. 8. b.  righteousness of the Law, shall not his uncircumcision be counted for circumcision?  
Paraphrase 26. And by the same reason, if those who are not observant of the Law, or circumcised, viz. the Christians of the Gentiles, live those lives of purity and sanctity, which that Sacrament was set to engage men to, they shall be accepted by God as well as if they had been circumcised.  
27. And shall not 
* the uncircumcision which is of nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  uncircumcision which is by nature, if it fulfil the Law, judge thee, 
† which are by, or with, or in the letter, etc. a transgressor of the Law? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  who note h by the letter and circumcision dost transgress the Law?]  
Paraphrase 27. And those that having not been circumcised, nor received the Law of Moses (see note on Mat. 5. g.) but only those natural dictates, and directions, which are common to all men, if they yet do the things commanded in the Law of the Jews, that is, the moral substantial part of it, they shall condemn thee, who being in that legal state, and observing not the sense and meaning, but only the letter of the Law, art outwardly circumcised, but dost not perform that purity which that ceremony was set to signify, and to engage all, that are circumcised, to observe it.  
28. For he is not a Jew, that is one 
* in the visible part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  outwardly; neither is that circumcision which is 
† in the visible part, in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  outward in the flesh.]  
Paraphrase 28. For he is not the child of Abraham, such as to whom the promises pertain, who is born of his race or seed, and no more; nor is that the available circumcision, which is external, that mark imprinted on the flesh.  
29. But he is a Jew, which is one 
* in the hidden part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not 
† from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of men, but of God.]  
Paraphrase 29. But he is the Jew indeed, the true child of Abraham (who shall be accepted by God) though he be not so by birth, who in the purity of the heart performs those substantial Laws required by God of the Jews, & revealed to them more distinctly then to other Nations, and the available circumcision is that of him, who cuts off all superfluities and pollutions which are spiritually, though not literally, meant by the Law of circumcision, and so becomes pure in heart (see note on Mat. 5. g.) who hath that Law, of which circumcision was the sign and seal, (the law of purity, or abstinence from those unnatural sins, etc.) printed in his spirit, or inner man, his soul, (that is, that practices it:) not he who hath literally obeyed it, and been circumcised outwardly in the flesh, even he whose praise is not of men (who see the outside only, and among whom 'tis counted a great dignity to be a circumcised Jew) but he who so behaves himself (whether he be a Jew or Gentile) that God may accept of him, as a sincere performer of his commands, an obedient servant of his.  

Annotations on The Epistle to the Romans. Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Whosoever thou art that judgest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that judgest here, and in the end of the verse, and v. 3. is clearly the Gnostick Judaizer, who teaches the observation of the Mosaical Law, and accuses the Orthodox Christians, who are not circumcised, for breakers of the Law; and yet himself runs riotously into those sins, for the abstaining from which, Circumcision was designed and instituted by God. This judging and condemning of the Gentile-Christians was by them taken up from the Jews, who having themselves guilt enough of sins, as well as the Gentiles, would yet discriminate themselves from all others by this or the like character of legal observances, as by that which should justify them, or free them from judgement, under which the Gentiles, which knew not the Mosaical Law, and were not circumcised, were to lie, and be accursed. This was the thing that John Baptist warns them of, to bring forth meet fruits of repentance, and not to say within themselves, We have Abraham to our father, which they were apt to believe should stand them in stead in the absence of all those fruits. This was the great error of that people, consequent to their opinion of their absolute election, whereby they resolved, that 'twas not their just, or pious performances, that were looked on by God, or required to their Justification, but their being Abraham's seed, within the Covenant, and having the sign of the Covenant in their flesh, which they looked on as engagements (if not allurements and motives) of the favour of God to them, howsoever they lived; by this means making God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one that chose, or accepted, or favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persons, that is, men barely considered, with some outward advantages to set them off, without any intuition of their qualifications or demeanours. Which was the thing that is distinctly disclaimed here, ver. 11. and which S. Peter discerned to be so false, by the revealing of the Gospel to the Gentiles, Act. 10. 34. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used c. 14. 4. of the Jewish Christian, that abstained from some sorts of meats v. 2. and though he doth that either out of weakness, as that signifies disease, erroneous seduction, or at least out of infirmity and ignorance, as thinking himself bound to it by the Mosaical Law (which he believes still to oblige) and so ought not to be despised, or set at naught by him that understands Christian liberty better, yet doth very ill in judging all others that do not abstain as he doth. For this is the very same error that is here reprehended in the Jews and Gnostics, of judging all others as men out of God's favour, because they do not what they do, or pretend to do, that is, observe not the ritual parts of Moses' Law. And this being an error which the Jews and Gnostics were so guilty of, (and consequently of this sin attending it, of judging and condemning all but themselves) is particularly marked in the Jews Mat. 7. 1. and beaten down by Christ (as here in the Judaizers by the Apostle) as an irrational sin, the grounds of which were quite contrary to the prime attribute of God, his justice, and rewarding all that diligently seek him, Heb. 11. 6. and every man according to his works here, ver. 6. and justifying the doers, not hearers of the word, v. 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V 2. Truth] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both truth and justice, and is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here one of them is put for the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice, so as on the other side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unjust mammon is opposed to the true riches. See Note on Mat. 23. f.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Their thoughts the mean—] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the practical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions of good and evil, which are among the generality of men, even heathens, without any light from the Mosaical Law, and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings, because reason, when it comes to a maturity, if it be not precorrupted with false doctrines and prejudices, will be able to conclude that this aught to be done, and not that, and so give us the principles of all Moralactions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. My Gospel] Pawles preaching every where, whither he came, is literally to be styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel, & so it seems to signify here. So in the Epistle of Clemens Romanus (contemporary to that Apostle) ad Corinth. after the mention of Blessed Paul's Epistles, he bids them mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what he hath first written to you (Corinthians) in the beginning of the Gospel, that is, at the time when the Gospel was by him first preached among them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Called a Jew] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies an addition to ones proper name, and so it was here. The Gnostics assumed to themselves the name of Jews, professing to be of that religion, great friends to Moses' Law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 2. 9 they say that they are Jews, when indeed many of them were not such, either by birth, or observation of the Judaical customs, being not themselves circumcised (see Gal. 6. 13. and Note on Rev. 2. e.) and those that were, living (not according, but) quite contrary to the Mosaical Law.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Approvest] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove, or try, signifies so to examine and prove as to approve, appears by some other places, where the word is used. So 1 Cor. 11. 28. Let a man prove, or examine, himself, and so let him eat of that, etc. where 'tis certain that, if upon examination he find himself unworthy, he must not so eat; for if he do, he eats damnation to himself, v. 29. and therefore it must signify the approving himself to God and his own conscience. So Rom. 14. 22. Happy is he who doth not judge, or condemn, himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not, in what he examines himself, but) in what, upon deliberation, he so likes, approves, as to think fit to act accordingly; that is, Happy is he that, when he is resolved of the matter of the action, that it is lawful, doth it with such care that he hurt not others, that he hath nothing to blame in himself when he hath done it. So Gal. 6. 4. Let every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove his own work, that is, so prove, examine his own actions, as to approve them to himself, his own conscience, and to God, and then he shall have glorying, or rejoicing, (that is, he shall be able to comfort himself) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward himself alone, that is, by looking on himself absolutely, and not only in conjunction or comparison with other men, which is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not towards another, to which belongs the reason rendered in the next verse, For every one shall bear his own burden. So Eph. 5. 10. walk as children of light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, examining, proving, what is acceptable to the Lord; but this so, that they also approve themselves to study and pursue it, or else they do not walk like children of light, like Christians. The truth is, this is not so familiar a phrase, the proving what is acceptable to God, as the former is, of proving and approving himself, or, his own works: yet because the examining, and the approving of Gods will, is a direct undertaking, and obligation to practise it, and because it is a ridiculous things, and that which will never stand in any stead, to examine what is well pleasing to God, and, when he hath done so, to act or practise the contrary, therefore the Apostle, that exhorts to this, as to a duty which will stand them in some stead, and as an evidence of their walking as children of light (not as the partial condition, or a means to perform God's will, but as the knowing God's will in the Scripture, when 'tis looked on as a good thing, is the practising of it) must be supposed to contain in this phrase of proving, the approving also, and not only so, but also the performing (at least in endeavour and study) what is acceptable to the Lord, and shall to them appear to be so, and not only the examining what is thus acceptable. And then one other place Rom. 12. 2. will by the same reason be clearly intelligible also in this sense, where they are exhorted by all the exceeding mercies and compassions of God to present themselves to God a living and wellpleasing sacrifice, and in stead of conformity with the world, to be transfigured, that is, eminently and visibly changed, by, or in the renovation of their mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which notes this to be an effect, if not the end, of this renovation of mind) that they may prove what is the will of God, the good, the acceptable, the perfect, which is directly the scheme or form of speaking used to the Ephesians (only with the addition of some more words, not to alter, but enhanse this notion of it) so to search into the will of God, what is good and acceptable to him in the highest degree, as to practise & pursue it and approve themselves to God and their own souls to have done so. And by this means the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and Phil. 1. 10. will be more intelligible also, then otherwise, if it were not compared with these two last places, it would be. In that to the Philippians, thus, I pray that your love may abound, etc. your great forwardness to the advancing and propagating the Gospel v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as an effect again of their abundance of Christian charity, or zeal to the Gospel) that you may examine first, and then approve, or like, and then set yourselves to the pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that excel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that are eminently good, (proportionably to the abounding of their charity going before) that is, do as much good as you can possibly; or as Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that belong to every man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitable, those things which are proper and expedient for you to do. And then this will without question belong also to the same phrase in this place, where of the Gnostick-Judaizers he saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou knowest (that is, pretendest to know above all others, and therefore art called Gnostick, knowing) the will (that is, the will of God) and provest, that is, examinest with all acuteness and diligence, and having by examination found out what is most excellent, most acceptable in the sight of God, thou likest, choosest, approvest it (that is, pretendest and assumest to thyself to do so) and practifest accordingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being first, for thy foundation, instructed in the Law of Moses, as all pious men ought to be, to lay their foundation there; and thus assuming to thyself this high perfection above all others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (the Orthodox Christians) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 19 thou hast confidence to thyself that thou art a guide to the blind, etc. that none are so fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see Note on Jam. 3. a.) instructers, and to be heeded, as you. Thus in Ignatius Epistle to the Smyrnaeans, speaking of the reverence due to the Bishop's judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what he shall, upon examination, approve of, this is also wellpleasing to God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Form] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus (out of Hesychius) a scheme or image of a whole matter; but this, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is feigned, or believed, or pretended to be so, but is not; and for this he citys this place of the Apostle, and so indeed very pertinently, the Gnostick here thinking that he hath a scheme, or complete form of all knowledge, and truth, and mysteries of religion, when he hath it not, but is far from it. Theophylact hath another notion of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, painting to the life, and interprets the place of the Jewish Doctor, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forms and draws to the life the knowledge of good and the truth in the hearts of disciples.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. By the letter] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed, and is best expressed by in. So in Pausanias' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in metu versari, to be in a condition of fears, or dangers. So here ch. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that being in uncircumcision, that is, in the Gentile state, do yet believe; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thee, who being in the Law and circumcision, that is, in that external condition of Mosaical oeconomy, art yet a transgressor of the Law. Of this, or the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on 2 Pet. 3. d.    

CHAP. III.  
1. WHat advantage then hath the Jew? or what profit is there of circumcision?]  
Paraphrase 1. The former two chapters having been chiefly spent on the Gnostics (those heretics, that, leading villainous, heathen lives, pretended zeal to the legal Mosaical observances) in persuading and fortifying others against their pretences, not to be seduced by them to depart from the Church, or to condemn the uncircumcised Gentile-Christians, for not having the carnal circumcision, the Apostle now proceeds to the defence of his doctrine, (and withal, of that great Apostolical practice (so heavily objected against him by the Jews and Judaizers,) of preaching to the Gentiles, departing from the unbelieving obstinate Jews, and of that great disposition of God's providence in Christ, the receiving the Gentiles, and rejecting the Jews,) and that he may vindicate it, he first proposes some vulgar objections against it: As first, If this which was said c. 2. 28, 29. be true, (if God reward the cleanness of the heart, and inward purity, without any discrimination of birth, or regard of circumcision, that is, if the Gentiles remaining uncircumcised may be received into the Church) than it may seem that a Jew hath no advantage, or privilege, or prerogative above the Gentiles, no benefit of the promises made to Abraham, when he was appointed to be circumcised, he and all his seed. But all this is thus answered.  
2. Much every way; 
* As first  note a chiefly, because that 
† they were entrusted with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto them were committed the oracles of God.  
Paraphrase 2. That, this notwithstanding, the advantages of the Jews have been in many respects very great; For first this is one advantage that they have had above the Gentiles, that they were entrusted with the oracles of God, that is, received all the revelations of his will, the Law (which ch. 2. the Jew so much boasted in) and also the Prophecies, as the people with whom God thought fit to deposit all these, for the benefit of the whole world.  
3. For what if some 
* or, obeyed not, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did not believe? shall their unbelief 
† make void the fidelity of God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make the faith of God without effect?]  
4. God forbid: yea, let God be true, and every man a liar, as it is written, That thou mightst be justified in thy sayings, and mightst overcome when thou 
* contendest  art note b judged.]  
Paraphrase 3, 4. Which certainly, though many Jews dealt unfaithfully in that trust of theirs, heeded them not so far themselves, as to perform obedience to them, or to render themselves capable of the benefit of them, were nevertheless real exhibitions of God's mercy, evidences of his favour, and so performances of God's promises, (see 2 Tim. 2. 13.) sealed to Abraham at his circumcision, as also trusts of God (so Theophylact renders it) God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jews, above what was afforded others; there being no appearance of reason that any default of ours, upon which the promises, (being conditional) cease to belong to us, should be charged on God, as if his promises had not been made good unto us. For whatsoever falseness or unfaithfulness there may be in man, 'twere sure blasphemy to think there should be any in God; he is most faithful in performing what he hath promised, although every man should be unfaithful, and fail to perform his duty in making use of it; nay the greater and more provoking the sins of men are, the more illustrious is his fidelity in making good his part toward those that are so unworthy, according to that Scripture, Psal. 51. 4. to this sense spoken of God by David, That thou mayst be justified etc. that is, that thou mayest appear just and faithful in performing all thou sayest, and overcome whensoever thou art impleaded or questioned by any.  
5. But if our unrighteousness commend the righteousness of God, 
† what say we? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  what shall we say? 
* Is not God unjust? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Is God unrighteous, who taketh vengeance? (I speak 
† according to man) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  as a man.)]  
Paraphrase 5. But here it will be objected, If God's way of gracious oeconomy under the Gospel (see ch. 1. note b.) may be thus set out, and more illustriously seen by the sins of men, why should God then thus punish the Jews (as the Apostles say he will, every where foretelling their approaching destruction) for these sins of theirs, which thus tend to his glory? (I recite the objection of some men) or if he do, is it not injustice in him to do so?  
6. God forbid: for then how shall God judge the world?]  
Paraphrase 6. God forbid that we should say any thing, on which this may be inferred, for that were to deny him to be God, who, as such, is Judge of all the world. (This seems to be here inserted by way of parenthesis, as a note or expression of aversation and detestation of any such blasphemous inference, after which he again proceeds in the proposed objection, v. 7. repeating it again in other words, which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse.)  
7. For if the truth of God hath more abounded through my note c lie unto his glory; why 
* am I any longer impleaded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet am I also judged as a sinner?  
8. 
† And why should we not &c.  note d And not rather as we be slanderously reported, and as some affirm that we say, let us do evil, that good may come: whose damnation is just.]  
Paraphrase 7, 8. For, say they, If the faithfulness and mercifulness of God in performing his promises to Abraham, that is, of giving the Messias, hath appeared more abundantly, and hath tended more to his glory, by, or through occasion of the Jews sins or infidelities, there will then be no reason, why they that are guilty of such sins, so much tending to God's honour, should still be impleaded, or complained of, or proceeded with in judgement, arraigned and punished as sinners, that is, that God should so complain, and avenge that in the Jews, which tends to his honour, but, on the other side, men might do well to commit such sins, from which so much good (or glory to God) might come. This indeed by some is thought to be an objection of great force against me, who am falsely accused to have delivered this very saying, in the case of the heathens having the Gospel preached to them, viz. that the greatness of the heathens sins makes God's mercy appear the more illustriously great, in vouchsafing to call them by the preaching of the Gospel, and that therefore it is lawful to live heathenish sinful lives, by that means the more to illustrate and set out God's mercy to us in pardoning such great sins. But as I shall speak more to that anon, ch. 6. 1. so now, in a word, it is a calumny, a consequence by mistakers falsely laid to my charge, and all that is needful to reply to it at this time, is, to express detestation of it, and my opinion, that 'tis a damnable doctrine in any that should teach it, and such as will render the destruction of those Jews most just, who thus object. In opposition to which I distinctly affirm that no one sin is to be committed, though it be in order to, and in contemplation of the greatest good, even the illustrating the glory of God.  
9 
* What therefore? do we excel them? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  What then? are we better than they? No, in no wise: for we have before 
† accused, or charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  proved, both Jews and Gentiles, that they are all under sin,]  
Paraphrase 9 Some farther objection there would be against what we have said, if indeed the Jews were much better by having received the Law, less sinful, more innocent than the Gentiles. For than it might be said, that when the Gentiles are taken in, who were the greater sinners, and the Jews, who were better than they, cast off, there were some unequal dealing indeed. But the truth is, we Jew's were not better or more innocent than they; but as we have before charged the Jews (as they do the Gentiles) with wilful damnable sinning, so it is most true of them, they were in a very foul course of vices when Christ came, and long before, the far greatest part of them (where the sinfulness of the Gentiles being supposed by them to whom he writes, and not needing to be proved, but only that of the Jews, he insists on the proof of that only, see v. 19)  
10. As it is written, There is none righteous, no not one.]  
Paraphrase 10. This may be confirmed by the several testimonies of Scripture, spoken of the Jews in several texts of the old Testament, all which were too truly appliable to the Jews at the time of Christ's coming. They are universally depraved to all iniquity, Psal. 14. 1. and 53. 1.  
11. There is none that understandeth, there is none that seeketh after God.]  
Paraphrase 11. They live almost Atheistically, Psal. 14. 2.  
12. They are all gone out of the way, they are together become unprofitable; there is none that doth good, no not one.]  
Paraphrase 12. They are apostatised from all piety, so far from having done God any faithful service, that they do the quite contrary, Psal. 14. 3. (see note on ch. 1. h. and Luk. 17. a.) men of putrid noy some conversations, and this so generally, that there is not any considerable number of pious men discernible among them.  
13. note e Their throat is an open sepulchre, with their tongues they have used deceit, the poison of asps is under their lips:  
Paraphrase 13. Their talk or discourse (of which throat, tongue, lips are the principal instruments) is most murderous and malicious, Psal. 5. 9 like the poison of asps, incurably mortal, Psal. 140. 4.  
14. Whose mouth is full of cursing and note f bitterness.]  
Paraphrase 14. They curse and deceive Psal. 10. 7. speak contumeliously and falsely against their brethren.  
15. Their feet are swift to shed blood.]  
Paraphrase 15. They are most bloodily disposed, delight, and are ready to do any injury, Isa. 59 7. to wrong any innocent person.  
16. 
* Bruising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Destruction and misery are in their ways:]  
Paraphrase 16. Their actions are very oppressive and grievous to others, grinding the face of the poor, and afflicting them sadly.  
17. And the way of peace have they not known.]  
Paraphrase 17. But for aught that tends to the good of any, to charity, or peaceable-mindednesse, they know not what belongs to it, Isa. 59 8.  
18. There is no fear of God before their eyes.]  
Paraphrase 18. They have utterly cast off all care, or thought of piety, Psal. 36. 1.  
19 Now we know that what things soever the law saith, it saith to them who are 
* i● 〈◊〉  under the law: that every mouth may be stopped, and all the world may become guilty before God.]  
Paraphrase 19 Now this we know, that what the books of the old Testament, the Psalms and the Prophets, thus say, they say to, and of the Jews, and so by complaining so much of their universal defection, and their all manner of wickedness, they conclude them (and not only the Gentiles) to be obnoxious to God's vengeance, and most justly punishable by him, without any thing to say for themselves, as they are considered barely under the Law, having so visibly sinned against that, and incurred destruction by the rules of it.  
20. Therefore by the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the 
† acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge of sin.]  
Paraphrase 20. To conclude then, There is no justification (see note b.) to be had for any Jew, (that hath been guilty of any sin) by the legal observances, by circumcision, and the rest of the Mosaical rites, without remission of sins, through the grace of God in the new Covenant. Nor indeed can it be imagined that justification and salvation can be hoped from thence, from whence comes the acknowledgement of our sin and guilt; and such indeed is the Law, and such is circumcision particularly, whose nature it is only to oblige us to purity, and to tell us, what we should do, and, when we offend, to give us knowledge, and to reproach us of that, and to denounce judgement against us and appoint sacrifices (which are only the commemorating of our sins before God, Heb. 10. 3. not the expiating of them) but not to help us to justification, without the mercies of God in the new Covenant, see note on Mat. 5. g.  
21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets.  
22. Even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe: for there is no difference.]  
Paraphrase 21, 22. Whereas, on the other side, there is now a sure, clear, new way to bliss, see note on ch. 1. b. (to wit, that which was in the world before, and so doth not depend at all upon the Mosaical Law, see Mat. 5. p.) manifested to men by Christ, but mentioned also, and obscurely set down in the Old Testament, namely, that way of justifying men by faith in Christ, or by that course which is now prescribed us by Christ, which way shall belong and extend to all, both Jews and Gentiles, (circumcised or uncircumcised, without any discrimination) who shall believe there is mercy to be had for all true penitents through Christ, and so set themselves to a new life, whatsoever their sins have formerly been.  
23. For all have sinned, and come short of note g the glory of God,]  
Paraphrase 23. For Jews as well as Gentiles are found also to be sinners, and so far from meriting God's praise or acceptance, and so, by any way but by the Gospel, there is neither justification nor salvation to be had for them,  
24. Being justified freely by his grace, through the redemption that is in Jesus Christ,]  
Paraphrase 24. And therefore whensoever they are justified, (either one o● other) it is freely by his undeserved favour, (see note b.) through that great work which Jesus Christ hath wrought for the redemption of man, that is, for the obtaining pardon for their past sins, and working in them reformation for the future, (see note h.)  
25. Whom God hath 
* predetermined, or proposed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set forth to be a 
† a propitiatory  note h propitiation, through faith in his blood, 
* to the demonstrating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to note i declare his righteousness 
† because of the passing by of past sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the remission of sins that are past, through the forbearance of God;]  
Paraphrase 25. Which Christ, the Messias of the world, God from the beginning purposed to set forth unto men, as the means to exhibit and reveal to us his covenant of mercy, on condition of our faith, and constant new obedience to him who hath died for us, to make expiation for our sins, and to work reformation in us, hereby demonstrating the great mercifulness of God now under the Gospel, in that he forbears to inflict vengeance on sinners, but gives them space to repent, and promises them pardon upon repentance.  
26. To declare, I say, at this time his righteousness, that he might be note k 
* righteous,  just, and the justifier of him 
† that is of the faith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which believeth in Jesus.]  
Paraphrase 26. To reveal, I say, and make known unto us at this time this way of justifying sinners in the Gospel (by grace, or mercy, and pardon of sin) whereby God appears to all to be a most gracious and merciful God, and accordingly to accept and reward all those which (though they have formerly sinned, do yet) upon this merciful promise, and tender, and call of Christ's, give themselves up to be ruled by him, to live as he hath commanded in the Gospel.  
27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the Law of faith.]  
Paraphrase 27. By this means then all proud reflections on ourselves are perfectly excluded (a thing which the Mosaical Law was made use of to foster in the Jews, they thought themselves thereby discriminated from, and dignified above all other men in the world, and that, by being Abraham's seed, and circumcised, and such like external performances, they were secured of the favour of God, whatsoever they did) but by this Evangelical way of Gods dealing in Christ, accepting and acquitting all, Gentiles as well as Jews, through grace and mercy, by which their sins are forgiven, and they received into God's favour, (without any respect of personal privileges, of being Abraham's seed, or of bare outward performances &c.) only upon their return and change of life, upon performance of new faithful obedience unto Christ to which they are called, and to which they are by him enabled; wherein there being so little, so nothing imputable unto us, all boasting is utterly excluded.  
28. Therefore we note l conclude, that a man is justified by faith without the deeds of the Law.]  
Paraphrase 28. The sum or result therefore of this discourse is, that by this Evangelical way, the favour of God is to be had for those that never had to do with the Judaical Law, (see note on Mat. 5. g.) circumcision etc. see v. 21. and note b.  
29. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also.]  
Paraphrase 29. For otherwise it would follow that God had care or consideration of no other part of the world, but only of the Jews, which certainly is not true, for he is the God of the Gentiles also, hath a peculiar care and consideration of them that come not from Abraham's loins, as long as they imitate Abraham's faith, or on condition they do so.  
30. Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.]  
Paraphrase 30. And after the same manner receives all into his favour, the believing Jews, and the believing, though uncircumcised, Gentiles, by this one Evangelical way of pardon and free remission of sin to all that shall perform new obedience and fidelity to Christ, see note b.  
31. Do we then make void the Law through faith? God forbid: yea, we establish the Law.]  
Paraphrase 31. Which Evangelical way of receiving men into the favour of God is so far from evacuating the Law, or making it useless, that it is rather a perfecting of it, a requiring that purity of the heart, which was the inward notation of the legal ordinance of circumcision (and so in all other things a bringing in the substance, where the Law had only the shadow, the sufferings of Christ, and his intercession, in stead of the sacrifices and propitiatory (v. 25.) under the Law.)  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Chiefly] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here clearly denoteth a form of enumeration, answerable to our imprimis, and signifies that the Apostle was about to reckon up all the advantages of the Jew, in this place, and accordingly began with one, resolving to have proceeded, had not an objection here diverted his purpose for many chapters together, not permitting him to return from that digression till c. 9 where again he falls to the same matter, and enumerates the remainder of those privileges, particularly v. 4. etc. The only privilege which here he begins with is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their being entrusted with the oracles of God. What is meant by that phrase 'twill not be amiss to explain in both parts of it, and first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. oracles. Beside the four garments used by the Priest when he officiated, there were four more proper to the High priest. The first of them was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pectoral, because it was fastened about the neck, and came down hanging upon the breast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Sol. Jarchi on Exod. 28. 4. it hangs before, or near, the heart. In the Scripture 'tis called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poctoral of judgement, because by it the Highpriest received the responses of God in all matters of difficulty, as when they should make war, or peace, etc. This is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antiq. l. 3. c. 8. the very Hebrew word, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not pronounced; and of it he saith, that in the Greek language it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not rationale, I suppose, but) orationale rather, because the word or oracle of God was revealed thereby. And from this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that pectoral, by which all the responses and oracles of God were received, it comes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural is used to signify those oracles and responses, all the revelations of Gods will by this means vouchsafed unto men. (Of the other ways of Revelations among the Jews see Note on Act. 23. a.) If it be demanded how these responses or oracles were given and received, the most probable way (though there be some incertainty among the Jewish writers in this matter) and that which is most agreed on, is this, The Hebrew names of Abraham, Isaac and Jacob, and the twelve tribes, with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these are the tribes of Israel, were written on the pectoral, and in these words every letter of the Alphabet is to be found, out of which all other words may be composed. Then when any response was to be received, the Highpriest set his face toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark, the testimony of God's presence, and he that was concerned in the response, set his face toward the Highpriest; and the letters which were prominent, or which shined in the pectoral, being put together made the response. And whereas some difficulty is conceived to have been in understanding the order, wherein the shining or prominent letters were to be taken (whereupon some of the Rabbins have been said to say that the Highpriest heard a voice to direct him in that matter) I suppose that difficulty will be removed by conceiving that the letters of which the response consisted, did not shine or stick out all together, or at once (for some of the letters of the Alphabet being but once to be found in all those words, which are supposed to be written on the pectoral, 'tis possible the response might have in it some of those letters more than once, and consequently in that case it could not fully be expressed by the pectoral, if the manner were for all the letters that made up the whole response, to shine or stick out at once) but that first one, than another letter shone or stuck out, and so on, till the response were distinctly and completely delivered: and this shining or thrusting out of these letters of which the response consisted, is that which is called Vrim and Thummim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they perfected the way before them, that is, showed them the right way wherein they should walk, which therefore is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth; and both together, because by this means they were instructed in all doubtful things concerning either knowledge or practice, especially whether such a thing should come to pass or no. As when David asks whether the men of Keilah would deliver him up or no, and the Oracle answers that they will, if he intrust himself to them. And of these responses 'tis the observation of Gemara Babyl▪ that 'tis not in the power of repentance to alter what is thus delivered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree of a prophet returns, that is, is rescinded, and not performed sometimes, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree of Urim and Thummim never returns, because it is called the judgement of Vrim. This being the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles here, it will easily appear what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  living oracles, Act. 7. 38. which Moses is said to have received from God, viz. the ten commandments from mount Sinai, which being significations and revelations of God's will are, by Analogy with the responses from Aaron's pectoral, fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living, either because, being written in tables, they were more to the life and more lasting and durable than those other which were produced by the temporary shining or prominence of the letters in the pectoral; or again, because they were delivered immediately by the voice of God, as we call that a living testimony which is received from the mouth of the party, in opposition to Records, which are dead witnesses. So when Heb. 5. 12. we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elements of the beginning of the oracles of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracles of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signify God's will, revealed to us, the Christian doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the oracles is the first part of that Christian doctrine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the things which Christ first revealed and preached to them, c. 6. 1. viz. repentance and faith; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements may refer to the letters in the pectoral, of which responses there consisted. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were entrusted with, that is certainly the due rendering of it, as will appear not only by the plural number, which is here used, which would not regularly belong to it, if it agreed with the Neutral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles, (and therefore it must in the construction be joined with the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews, employed and understood, though not named, here, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision v. 1.) but also by the clear use of the word in this manner Gal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have been entrusted with the Gospel. One thing more may be yet observable of this word, from the nature of it, which denotes being entrusted for the use and good of some others, and not only for theirs who are so entrusted. Thus it is ordinarily known of feoffees in trust, that they are to employ that which is deposited with them, for the use of those to whose advantage their trust was designed and specified. So in that place, Gal. 2. 7. where Saint Paul is said to be entrusted with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gospel of the uncircumcision, and Saint Peter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gospel of the circumcision, the meaning is evident, that they were entrusted with that jewel for the use of others, Saint Paul to preach it to the Gentiles, and Saint Peter to the Jews. And so here, the oracles of God were deposited with the Jews, not to keep them to themselves, but to publish them to all the world besides. And indeed therefore may this place seem to be pitched on by God, as the heart of the Earth, the middle of the World, that it might be fitter for that turn of dispersing and communicating it to others. Hence is it, that the Temple of Jerusalem is said to be the house of Prayer to all people, and when it was to be re-edified Hag. 2. 7. it is expressed by the desire of all nations shall come: and so we know many Proselytes were attracted by the splendour of God's actions for and among this people, to come in, and receive their religion. But because this did not do the work sufficiently of converting and reforming the Gentile world, it is Christ's appointment to his Apostles, that they should disperse themselves unto all Nations, and so bring them to the knowledge of his will. To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable, the incarn. verbi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law was not for the Jews only, nor were the Prophets sent for them alone (the two things meant by the Oracles here) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this nation was the sacred school of the whole world, from whence they were to fetch the knowledge of God, and the way of spiritual living. Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy. Under the Law they that would learn God's will, must come up to Palestine to fetch it, but under the Gospel the Law of Christ itself goes out, and takes the journey to all nations, and comes home unto them; which is far the greater advantage, and makes them more unexcusable which do not receive and embrace it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Judged] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law, saith Hesychius; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any civil controversy, or contention. The Hebrew in Psal. 51. 4. whence 'tis cited, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te, when thou judgest, literally, but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signify judicare, to judge, signifies often litigare, to contend, also to plead, or manage a cause, for one against another. So Ezech. 50. 4. wilt thou judge them? that is, wilt thou plead for them? so v. 7. and oft in these Epistles, 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law, implead another? So in 
* Ay. Stob. p. 228.  Demaratus Arcadicor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being impleaded of murder, he was freed from the accusation: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify not judged, or condemned, for 'tis added he was absolved, but accused, or impleaded; and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not by the Judge, another evidence that it signifies accused, prosecuted, not condemned. And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. 16. for charging of sin upon us, indictment, impleading, after which follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation. From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense, for pleading, or managing the suit in Law, will appear also what is the original notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is so often used in these Epistles. For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mightest be justified in thy sayings, in the former part of this verse, is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mightest overcome when thou pleadest, in the latter; and then, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify plead, so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success, or victory, of the pleader, being acquitted by the Judge, as in that known place of Solomon, Prov. 17. 15. justifying is set opposite to condemning. From hence it is justly resolved by Divines, that though Rev. 22. 11. (and perhaps in some other places of the Greek of the Old Testament, as Ecclus. 31. 5. and 18. 22.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so signifieth to live, or do, righteously; yet there is this other notion which belongs to the word, and must constantly be affixed to it in almost all the places of the New Testament. For the due understanding of which these three things will be necessary to be remembered. First, that the word being Juridical, must always, when it is used in this sense, imply a legal proceeding, and therein a Judge, a Client, and a Law, or somewhat proportionable to each of these. Thus when a man is said to be justified by the deeds of the Law, or by the faith of Christ, in the sight of God, as the man is the Client (supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature) and God the Judge, and the Law of Moses on one side, or the Christian law, the law of faith, on the other, the Rule, or Law, by which the judgement is made; so he that is said to be justified, must be supposed to be acquitted by the rules of that law by which he is tried and judged, whether it be that given by Moses, or this by Christ. Thus in that eminent place Act. 13. 38, 39 (the summary of the whole Gospel, and from which the notion of this word in the Epistles may most fitly be taken,) Be it known unto you, that by this person (Christ) remission of sins is declared, or preached, unto you, and through him every one that believeth is justified (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from all those things from which you could not be justified in, or by, the Law of Moses. Where, as it is evident that the law of Christ allows pardon and remission for those sins, for which the Law of Moses allowed no mercy, viz. in case of repentance, and sincere returning to the obedience of Christ, after one or more acts of presumptuous sins, (for which the Law of Moses admitted no sacrifice, no expiation, but inflicted death without mercy on the offender, were he never so penitent, Heb. 10. 26, 28. and though there were hope of pardon for such in another world, yet this was not by the purport of Moses, but of Christ's covenant) so the Justification which is now declared from Christ, and consists in God's pardoning such sins, acquitting the penitent believer, that now comes in to the obedience of Christ, whatsoever his past sins have been, is a judicial act of God's, proceeding according to this rule now in force, this Law of Christ, this Covenant under the Gospel; which because it is an act of mere mercy in God through Christ, the purchase of which cost Christ his blood, but cost us nothing, (by his stripes we were thus healed) and because the condition of new life required of us, to make us capable of this remission, hath nothing of virtue, or merit, of natural or moral efficiency in it, towards the purchasing remission, therefore it is here affirmed, that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 24. justified freely by his grace, through the redemption which is by Jesus Christ.  
The second thing to be observed in this matter is, that the Gospel, or the faith of Christ, being now that rule by which God either acquits or condemns, justifies or not justifies any, whensoever Justification is mentioned, it must be understood with this reference to that rule, which is sometimes mentioned explicitly, (as when we read of his justifying him that is of the faith of Jesus, ver. 26. justifying by faith, and through faith, v. 30. that is, according to that Evangelical rule, the Law of faith, which gives place for repentance and remission upon sincerity of new life,) and is to be supposed, and implied, whensoeveer it is not mentioned. The promises of mercy and pardon in the Gospel, though general, being yet conditional, & no ground allowed for any to hope for his part of it, but upon performance of that condition, which again must not be consigned to any one notiion of any one Christian virtue, Faith, or the like, but to sincere obedience to the whole Law of Christ, and that comprehends all the particulars required by him, in the retail, or as it is in the gross set down by the most comprehensive words, either of Repentance or Conversion, without which we shall all likewise perish, and we shall in no wise enter into the kingdom of God, or of Holiness, without which no man shall see God. The not observing of which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the procreative mistake of the many great and dangerous errors in this matter.  
The third thing is, that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness signifies two things, either a lower or a more eminent degree of righteousness, these two differing one from the other, as Justice and Charity appear to differ, one superadded to, and superstructed on the other: and as it is the part of a Judge to consider these severally, and as well to reward the higher degree of the one, as to acquit the innocence, and reward the lower degree of the other, so there is a double notion of justifying in Scripture: the one for acquitting and pardoning, accepting, and rewarding in a lower degree, which upon repentance and forsaking of sin and converting sincerely to God, is afforded every one, through the satisfaction and bloodshedding of Christ, under the Gospel; another for an higher degree of approving and commending, and adjudging to reward, and that proportioned to some eminent act of faith, or obedience, in case of extraordinary trial, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such was Abraham's believing in hope, and above hope, and his obedience to the highest commands, leaving his country, and sacrificing his only son, and such were the several acts of faith mentioned Heb. 11. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works, Jam. 2. And thus there seems to be a difference betwixt God's imputing no sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and his imputing to righteousness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the latter being his adjudging to a high reward, the former only the forgiving iniquity, and accepting in a lower degree; the one upon some eminent act of faith, or obedience, the other upon undertaking new life, answerable to these two sorts of Justification. And accordingly c. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which is expressed ver. 4. by, it was accounted for righteousness, is v. 5. the reward was reckoned, noting an eminent reward of some eminent act to be comprehended in that phrase. And so sometimes it is in the word Justified, and when it is so to be interpreted the Context will generally determine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. lie] As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth signifies also fidelity or faithfulness, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary signifying a lie, imports also infidelity or unfaithfulness, and is here set to signify that sin of not making good use of the oracles of God entrusted to the Jews, called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief, v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness, v. 5. So v. 4. Let God be true, and every man a liar: that is, the unfaithfulness of men, in neglecting to do their part, doth no way prejudice, but rather commend the fidelity of God, in allowing them those mercies which they make so ill use of.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. And not rather] The placing of the words in this verse hath some harshness, and consequent obscurity in it. The learned Hugo Grotius is inclinable to believe a transposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cur, why, thus, And why not (the rest being read in a parenthesis) or, why should we not do evil, that good may come? But, I suppose, the more obvious and simple way ought here to be preferred, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why from the former verse to be repeated; or else the sense so to hang, as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why there shall have an influence here upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, and be thus rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why not, as we are calumniated, etc. or, And why should we not say, as we are calumniated, and as some say that we say. If this latter be it, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say is to be understood from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following. But if the former, than the whole oration, placed ordinarily in a parenthesis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are calumniated, and as some say that we say) is, as it were, the Verb to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why not, thus, And why should not we say, what Paul is affirmed to say (but that is calumny, saith Paul:) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and in either way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows will be taken in the sense that hath been noted of it, Mat. 7. d. for scilicet, or videlicet, to wit, only as a form to introduce the speech following, thus, Why should we not say, as we are calumniated— to say, to wit, Let us do evil, that good may come— And so this will be a perspicuous rendering of the verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Their throat is an open—] These three verses that here follow, are evidently taken out of several places of the Psalms and other Scriptures, and by the Apostle accommodated to his present purpose. And by occasion of their being annexed to three verses taken out of the 14th Psalm, it hath come to pass, that some ancient Latin copies of that Psalm have taken them in from hence, & added them to that Psalm, and accordingly the translation which is used in the Liturgy hath three verses more to that Psalms, than the translation in our Bibles doth acknowledge.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Bitterness] The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceits, was by the Septuagint mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterness, and continued here from thence in this citation: As indeed in most citations of Paul, the Apostle of the Gentiles (who generally used the Septuagint) and of Luke also, his companion, (see Act. 8. Note e.) the Hebrew text is not made use of, but the Greek translation retained, even when it differs from the original Hebrew.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. The glory of God] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory or praise, being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God, signifies not that glory which accrues to God, the glorifying or praising of his name, but that which accrues to man from God, and that may be either in this world, or in the next; the approbation and acceptance of any work here, or the reward of it hereafter. God's acceptance or approbation here, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise, or glory, of God, Joh. 12. 44. they loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory, or praise, of men, more than of God; and so God's testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise from God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Joh. 5. 44. And so it seems to denote here that reward which belongs to unsinning obedience, in which boasting is founded, v. 27. and to which Grace, as it signifies pardon of sins, is opposed, v. 24. and therefore of this all men are said to come short, who are found to be sinners in the beginning of the verse. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus is glorying towards God set down as a consequent of justification by works, c. 4. v. 2.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Propitiation] Some difficulty there is in this verse, which must be explained by surveying the several parts of it. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things, to cover and to expiate (see Note on Heb. 9 d.) the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is used for the covering of the ark, is indifferently rendered in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering: And indeed very fitly and properly both, because as that place, where the Cherubin or Angels of God's presence were placed, was the covering of the Ark, so Exod. 25. 22. God promised that in that place he would talk with Moses, and give responses, and show himself propitious to the people. Thus (beside the many places in the Old Testament) it is used in the New, Heb. 9 5. where the Cherubin of glory, that is, the pictures of the Angels in the manner wherein they were wont to appear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, in the resemblance of a bright cloud or glory, are said to overshadow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the covering of the Ark, or propitiatory. And in proportion to this, must the word here be rendered not propitiation (that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 2.) but propitiatory, Christ being now the antitype (prefigured by that covering of the Ark, either as Theophylact conceives, in that our humane nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the covering, or veil, of his Divinity, or because God exhibited and revealed himself in Christ, as the Propitiatory was the place where God was wont to exhibit himself peculiarly) he by whom God spoke to us, Heb. 1. 1. in whom the fullness of the Godhead dwelled bodily, and on whom the Angels descended with that voice, This is my beloved son, etc. and by whom God gave his responses to the world, showing himself propitious to them (which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating of his righteousness or mercy that here follows) or showing a way by which he will be propitiated, viz. through faith in his blood (not by any legal performances) the condition required on our part to be performed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This condition is here introduced by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with a Genitive case) through, which is the note of a condition (as with an Accusative it is of a cause) and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith in his blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the blood being the object of the faith, it must signify in concreto Jesus Christ, who thus shed his blood (shed it to propitiate and satisfy for our sins, and shed it to redeem us from all iniquity) in, or on whom we are to believe, and that is styled ver. 22. (in that simpler phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet to the same sense) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Jesus Christ. Beside this the blood is also the foundation or motive of the Christian faith, that which persuades us to believe and obey Christ, because what he hath taught us, as the will of God, he hath thus confirmed to be so, by signing it with his blood; and so the blood of Christ is said by S. John to be one of those, which testify or bear witness on earth, and to induce our faith of the Gospel, thus testified by the effusion of his blood. And in both these notions, this faith is the condition on our part, parallel to Christ's being proposed a propitiatory on God's part: for as God exhibits himself to us in Christ, demonstrates his righteousness, or mercifulness, and reveals himself propitious to us, in putting us in a way of finding mercy, entering a new covenant with us; so must we believe on him thus exhibiting and revealing his Father's will to us, and observe those rules, of Repentance and new life, upon which he promiseth to be thus merciful to us. And accordingly this condition is here immediately subjoined to Gods proposing Christ as a propitiatory, as the condition on our part, on which he so proposeth him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Declare his righteousness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here best be rendered, demonstration of his righteousness; and accordingly as the method of demonstrating is wont to be by the cause, so here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, with an Accusative case, is a note of a cause, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the passing by (not taking notice) of past sins, the sins, whether by Jews or Gentiles, formerly committed, that is, before the revealing and manifesting of God's will unto them by Christ: According to that of Act. 17. 30. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking over, net taking notice of, that time of ignorance, doth now command all men every where to repent; and Wisd. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou lockest another way, and beholdest not the sins of men, that they may repent. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the direct interpretation of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon, as preterition doth from remission, as passing by, not yet laying to their charge for punishment, doth from absolving, acquitting of them. For though in order to their repentance and change, God doth at the present so pass by their forepast sins, as not to forsake them, or shut up all ways of mercy against them, but reveals Christ to them, with promise of pardon for what is past, if they will now obey him (this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet unless that change be wrought, and for the future approved to him, there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or pardon to be expected from him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in God's forbearance, or long-suffering, (so the word signifies c. 2. 4.) in his not proceeding so swiftly and severely with sinners, as to cut them off, or forsake, and leave them helpless and hopeless in their sins, but treating them gently, giving them space to repent and amend, and using all effectual means to win them to it: all one with God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slowness to punish, mentioned oft in the case of Pharaoh, and elsewhere. And this being now God's dealing in Christ, is here mentioned as the medium to demonstrate God's righteousness, that is, that Evangelical way revealed by Christ, wherein it consists, not in the purchase of pardon and forgiveness absolutely, or for any but those that do sincerely return from their wicked lives, and embrace the faith and obedience of Christ, but to give space, and to admonish and call to repentance, and use means on God's part effectual, if they be not obstinately resisted or contemned by us, to bring us to new life. And that is the meaning also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption which is in Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 24. his freeing men from that necessity of perishing in their sins, calling them to Repentance, using all probable means to redeem and purify them from all iniquity, which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming Tit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work redemption Lu. 1. 68 And so sometimes also forgiving signifies, as when Christ saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father forgive them, Lu. 23. 24. for there he prays not for final or actual, present, absolute forgiveness to them, but for the giving them space to repent, and means to convince them of their sin, by the coming of the holy Ghost, and the Apostles preaching to them the resurrection of Christ from that death which they had inflicted on him. And so must we understand the remission of sins, which in the Creed is proposed to all to believe.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Just] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just, or righteous, signifies a merciful, or charitable, person, hath been showed from the Hebrew notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, Note on Mat. 1. g. And accordingly it may be observed, that the word seldom in these books, if ever, belongs, or is applied to the act of vindicative or punitive justice, but (as there in the case of Joseph, who would not offer his wife to legal punishment, and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous) for the abating of the rigour of exact law, and bringing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation, or equity, or mercy in stead of it. Accordingly it is here to be resolved, that this phrase being used of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God may be righteous, must be understood to denote his mercy and goodness and clemency, in pardoning and forgiving of sins, that being the thing looked on in the many foregoing expressions, our being justified freely by his grace v. 24. the propitiatory v. 25. God's means of exhibiting or revealing his covenant of mercy, God's righteousness, that is, his merciful dealing with men under this second Covenant, v. 25, and 26. and the remission of sins, and forbearance, v. 25. 'Tis true indeed, that the satisfaction made, and the price paid for our sins by Christ, being the meritorious cause of this remission, and justification, may fitly denominate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in that other respect; and it is most certain that God, to give a great example to his hatred to sin, and his wrath against sinners, was pleased to lay on his own son the iniquities of us all, rather than let sin go utterly unpunished. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous being so commonly taken in that notion of mercifulness, and so seldom in this of vindicative justice, there is no reason to interpret it thus in this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Conclude] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ratio or ratiocinium, not only in the notion of the Logician, but also of the Arithmetician, not only reason or arguing, but also reckoning or counting, and so you shall find it ch. 9 28. whose art is called thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, counting or reckoning; whence Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting account with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we therefore call counters, or those by which we cast account. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perfect and make up an account, and to conclude, or sum up; and so 'tis here used to conclude, not in the Logicians but Arithmeticians notion of concluding. Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 13. f.    

CHAP. IU.  
1. WHat shall we say then, that Abraham our father, 
† found according to the flesh? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as pertaining to the 
* What therefore dough say? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note a flesh, hath found?]  
Paraphrase 1. What then do we say? Can it be said, or thought, that Abraham, who is said in Scripture to be righteous, or accepted by God as righteous, obtained that testimony by the merit of his own innocence or performances? (This affirmative interrogation is in effect a negation, and so the meaning is,) This cannot with any reason be affirmed by any.  
2. For if Abraham were justified by works, he hath 
* boasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereof to glory, but not 
† toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before God.]  
Paraphrase 2. For if he were so justified by any thing in himself, any innocence or performance of his, he might then be said to have somewhat to glory of, his justification being an effect of his performances, and not of the free grace of God, (see note a, & ch. 3. 27.) But sure there is no such matter; Or, if toward men, who had nothing to blame in him, he might have any place of boasting, yet sure toward God he hath none, he cannot be able to say to God by way of boast, as of any special merit or excellency (which alone is matter of boasting) that he had done any thing, by virtue of which he was justified before God. And therefore certainly, whatsoever privilege or prerogative was, or could be conceived to belong to him, or his posterity, it was from the free mercy of God, a fruit of undeserved promise, and that excludes all boasting, for what hast thou (in this case) which thou hast not received? and why then boastest thou, as if thou hadst not? (that is, as if it were not a mere act of mercy, and bounty to thee?)  
3. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.]  
Paraphrase 3. And this appears by that way of God's dealing with him, which is in the Scripture clearly enough set down; and that the very same by which we teach and profess that all men are now dealt with by God, that is, a way that belongs to the Gentiles though sinners, (if they will forsake their heathen ways, and now receive and obey Christ) as well as to the Jews, viz. that Abraham believed God, followed his call, and believed his promise, and thereupon though he had formerly been guilty of many sins, and though his obedience being due to God's commands, could not challenge any such reward from God, yet did God freely justify him, that is, upon his forsaking his country and the idolatries thereof, and after, upon his depending upon God's promises made to him (and so walking cheerfully in his duty towards God) pardon his past sins, receive him into special favour, strike a covenant of rich mercies with him.  
4. Now to him that worketh is the reward not reckoned of grace but of debt.]  
Paraphrase 4. By this 'tis clear that 'twas not his innocence, or blamelessness, by which he is said to be just in the sight of God, or any meritorious act, that was thus rewarded in him, (see note on c. 3. b.) For if it were, than would it not be said, that God did account or reckon his faith unto him for righteousness, that is, freely out of mere mercy justify him (as v. 3. it was, and v. 5. is again said, these two phrases [it was reputed to him for righteousness] there, and were [it is reputed to him according to grace, or favour] being directly of the same importance) but that upon his perfect innocence and blamelessness, God was bound (by laws of strict justice) to reward and crown his innocence, and his virtues, as paying him that which he ought him (a due debt,) and not freely giving it him by way of favour and grace, as is implied in accounting or imputing to him for righteousness.  
5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.]  
Paraphrase 5. But his way of justification was by believing pardon for sinners upon reformation, and thereupon reforming and giving himself up to do whatsoever God now would have him do; and so 'twas not any original innocence of his (which might challenge the reward, as due) but only God's acceptation of his faith, which was an act of God's mere mercy, and that may be vouchsafed to Idolatrous Gentiles upon their repentance, as well as to him, and their receiving of the faith, and leaving their former courses of sin on Christ's command, as he did in his country, upon God's, be accepted to the justification.  
6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works,]  
Paraphrase 6. Agreeable to which is that description of blessedness in David, Psal. 32. that he is blessed whom the Lord out of his free grace and pardon of sin accepteth and accounteth as righteous, and not on any merit of their own performances; that is, that blessedness consists in having this Evangelical way of justifying sinners (or those who have been sinners, and now repent and return) vouchsafed to any man, not that of never having lived in sin (for want of which the Jews will not admit the Gentiles to any hope of justification) but the other, I say, of mercy and forgiveness, upon reformation, and forsaking their former evil ways, as appears by the words of the Psalm.  
7. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.]  
Paraphrase 7. Blessed are they, not who never sinned at all, that were never in a wicked or wrong course, (as of the Gentiles it is acknowledged that they were) but who having been ill, have reform, and found place of repentance, and of mercy upon reformation, merely by the forgiveness and pardon of God.  
8. Blessed is the man to whom the Lord will not impute sin.]  
Paraphrase 8. Blessed is the man whose sin (though he have been guilty, as 'tis acknowledged the Gentiles have) is not charged on him by God, but freely pardoned and forgiven unto him upon his reformation.  
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned unto Abraham for righteousness.]  
Paraphrase 9 This then being the nature of the Evangelical course of God's gracious way of dealing with sinners, giving them place for repentance, and upon the sincerity of that, justifying and accepting them, whatsoever their former sins have been, we may now farther consider, whether this course may not be taken with uncircumcised Gentiles, as well as with the Jews; and that will best be done, by considering how God dealt with Abraham, and what condition Abraham was in, when God thus reckoned his faith to him for righteousness, or justified and approved of him, and rewarded him so richly for believing.  
10. How was it then reckoned? when he was in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision.]  
Paraphrase 10. And of this the account is easy, if we but observe the time when Abraham's justification is spoken of, viz. when those words were said of him, Abraham believed, and it was counted to him for righteousness. For we find that was Gen. 15. 6. before he was circumcised ch. 17. 24. and therefore it could not be a privilege annexed to circumcision, but is a grace and favour of God, whereof the uncircumcised Gentiles are no less capable than the Jews, who are within the covenant of circumcision: (which is an evidence that receiving of Christ now, and believing and obeying of him, as then Abraham obeyed, will be accepted by God, without circumcision.)  
11. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised; that he might be the father of all them that believe, 
* through, or i● uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ee note on c. 2. b.  though they be not circumcised, that righteousness might be imputed unto them also;]  
Paraphrase 11. And being justified after this Evangelical manner upon his faith, without and before circumcision, he received the sacrament of circumcision, for a seal, on his part, of his performing those commands of God given to him, his walking before him sincerely, Gen. 17. 1. (upon which the covenant is made to him, and thus sealed v. 2, 4, 10.) and on God's part, for a testification of that faith of his, and obsignation of that precedent justification; and so by consequence he is the father in a spiritual sense, that is, an exemplar, or copy (which they that transcribe are called his sons) of every uncircumcised believer, who therefore succeeds him, as a son to a father, in that privilege of being justified before God:  
12. And the father of circumcision to them who are not of the circumcision only but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.]  
Paraphrase 12. And in like manner a spiritual father conveying down mercies and the inheritance to the Jews, that were circumcised, and do now convert to Christ, and so besides circumcision, which they drew from him, do also transcribe his diviner Copy, follow his example of faith and obedience, which were remarkable in him before he was circumcised, leave their sins, as he did his country, and believe all God's promises, and adhere to him against all temptations to the contrary.  
13. For the promise 
† to Abraham or his seed, that he should be the heir of the world, was not by the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he should be the heir of the world, was not to Abraham, or to his seed, through the Law, but through the righteousness of faith.]  
Paraphrase 13. For the great promise made to Abraham and his posterity, that they should possess so great a part of the world, Idumaea and a great deal more beside Canaan, (under which also heaven was typically promised and comprehended, Heb. 11. 14, 16.) was not made by the Mosaical Law, or consequently upon condition of performing and observing of that, (see note on Mat. 5. g.) but by this other Evangelicall way of new obedience, without having observed the Law of Moses, without being circumcised.  
14. For if they which are of the Law be heirs, faith is made void, and the promise made of none effect.]  
Paraphrase 14. For if that inheritance were made over to them upon observation of the Mosaical Law, upon the Jews being circumcised, etc. then, as faith, or this Evangelicall way of justifying sinners, is vanished on one side, and what is said of Abraham's being justified by faith is concluded to be false, so the promise itself, which was showed to be the thing by which Abraham was justified, and to belong to all Abraham's seed, not to the Jews only, v. 12. is vanished also.  
15. 
* For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because the Law worketh wrath: for where no law is, there is no transgression.  
16. Therefore it is of faith, that it might be by grace; 
† that it may be a firm promise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all,]  
Paraphrase 15, 16. This again appears by another argument; for it's evident of the Law of Moses, that all which that doth, is to bring sin and punishment into the world, as the Law of circumcision given to the Jews made it a sin, and punishable in a Jew, if he were not circumcised on the eighth day, but gave him no right of merit, no title to heaven, or to any other reward, in case he did observe that or the like ordinances, were circumcised, etc. (for these were before the command of circumcision made over to Abraham and his seed by the promise of God.) And so for other more substantial duties, the Law by commanding them doth but enhanse the contrary sin, which if it were not for the commandment could not be so high a degree of crime, or contempt of known law, but doth not give a man right to any reward for observing it. From whence it necessarily follows, that it, that is, the promise of reward, v. 13. justification, etc. must have been made in respect to faith, or to believers (and not founded upon any merit of any legal performances, on God's giving, on our observing that law of circumcision, etc.) and by that means indeed it becomes an act of promise, and that promise merely of grace, not depending on Judaical performances, and so it belongs to all the seed (that is, to all that do as Abraham did) is made good (see note on 1 Pet. 2. d.) to all sorts 〈◊〉 believers (not only to the Jews) who are spiritually children of Abraham, that is, believers like him, born anew after his example or similitude, though not springing from his loins, for in this respect it is, that he is said to be the father of us all, that is, of all the faithful, Gentiles as well as Jews.  
17. (As it is written, I have made thee a father of many nations) 
‖ answerable to him.  note b before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were;]  
Paraphrase 17. (As it is written of him, that he should be the father of more nations than one, nay (as the word [many] often signifies) of all, that is, of the Gentile believers also) in like manner as God, in whom he believed, is the Father of the Gentiles as well as Jewish believers, and accordingly justified Abraham without Mosaical obedience, and so will justify Gentile Christians, begetting them by the Gospel to a new life, and then upon this change, this reformation, though sinners and Gentiles by birth, yet accounting them children, receiving and embracing them in Christ. And there is nothing strange in all this, when we remember who it is that hath made this promise, even that God who is able to do all things, even to raise the dead to life again, and so to quicken the Gentiles that are dead in sins (as he quickened the womb of Sarah, and enabled old Abraham to beget a son) and give them grace to forsake their former deadness and barrenness, and incapacity of god's favour, viz. their heathen sins, and to deal with those despised heathen as he doth with the Jews themselves, that have received most of his favour, and pretend a peculiar title to it, see Luk. 15. 24.  
18. Who against hope believed in hope, that he 
* should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  might become the father of many nations: according to that which was spoken, so shall thy seed be.]  
Paraphrase 18. And this is exemplified to us in that which, we see, befell Abraham, who having no natural grounds of hope (either in respect of Sarah or himself) did yet (upon God's promise Gen. 15.) hope and believe that he should have a Son, and so be a stock, from whence (that is, literally, from his body) many nations should spring, a most numerous progeny, even as many as the stars of heaven for multitude. (And then why may not the Gentiles upon coming in to the faith of Christ, and reforming their Gentile lives, be as capable of God's promises, made to all true penitents, whatsoever impossibility seem to be in it, in respect of their former sins, and desperateness of their condition?)  
19 And being not weak in faith, he considered not his own body 
† grown already dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ]  
Paraphrase 19 He, we know, by a strong faith overcame all the difficulties in nature, and considered no objections that might be made against the probableness of God's performing the promise:  
20. He note c 
* doubted  staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God:]  
Paraphrase 20. Neither interposed he any question, demur, or doubt, through any suspicious fearful passion in himself, but, without all dispute to the contrary, depended fully on God for the performance, and how difficult soever, yet he looked upon God in his glorious attributes, perfectly able to do whatsoever he promised, and most faithful, and sure never to fail in the performance, collecting nothing else from the difficulty of the matter, but that it was the fitter for an almighty power, and a God that cannot lie, having promised, to magnify his power in performing it.  
21. And being fully persuaded that, what he had promised, he was able also to perform.]  
Paraphrase 21. Having for it all, this one hold, on which he depended most confidently, that as God was able, so he would certainly make good and perform what he had freely promised to him. (And then, now that the Gospel is by Christ sent to the Gentiles, and mercy offered them upon reformation, why should the wickedness of their former lives (any more than Sarahs' barren womb, and Abraham's old age) keep God from performing his promise to them, of accepting, and justifying penitent Gentiles, whose reformation tends so much to God's glory, though they be not circumcised?)  
22. And therefore it was imputed to him for righteousness.]  
Paraphrase 22. Which steadfast faith of his was a sign of the opinion he had of God's power and fidelity, and was most graciously accepted by God, and rewarded in him with the performance of the promise, and not only so, but also (and over and above it) was reputed to him as an eminent piece of virtue. And so it will be now in the Gentiles, if upon our preaching to them, they now believe and repent.  
21. Now it was not written for his sake alone, that it was imputed to him▪  
24. But for us also, to whom it shall be imputed, 
* that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if we believe on him that raised up Jesus our Lord from the dead.]  
Paraphrase 23, 24. For this is recorded of him for our instruction, to teach us how God will reward us, if we believe on him, without doubt or dispute, in other things of the like or greater difficulty, such is the raising Christ from the dead, which was wrought by God for us and all mankind, Gentiles as well as Jews, and our belief of it is now absolutely required of us, to fit us to receive and obey him, that is thus wonderfully testified to us to be the Messias of the world, and that receiving and obeying of him will now be sufficient to the justifying of us, without the observations of the Mosaical Law, as Abraham's faith was to him, before he was circumcised.  
25. Who was delivered for our offences, and was raised again for our justification.]  
Paraphrase 25. For to this end was both the death and resurrection of Christ designed: he died as our surety, to obtain us release and pardon, to make expiation for our sins past, to deliver us from the punishments due to sin 3 and rose again from the dead, to open the gates of a cele stial life to us, to ensure us of a like glorious resurrection, which could never have been had, if Christ had not been raised, 1 Cor. 15. 16, 17, 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising, partly to convince the unbelieving world by that supreme act of power, and so to bring them to the faith that before stood out against it; partly that he might take us off from the sins of our former lives, bring us to new life, by the example of his rising, and by the mission of the Spirit to us, whereby he was raised, and so to help us to actual justification, which is not had by the death of Christ, but upon our coming in to the faith, and performance of the condition required of us, sincere obedience to the commands of Christ. So that as the faith of Abraham, which was here said to be reputed to him for righteousness, was the obeying of God in his commands, of walking before him, etc. the believing God's promise, and without all dubitancy relying on h●s all-sufficient power to do that most impossible thing in nature, and his veracity and fidelity, that he would certainly do it, having promised it, (which contains under it also by analogy a belief of all other his divine attributes, and affirmations, and promises, and a practice agreeable to this belief, going on constantly upon those grounds, in despite of all resistances and temptations to the contrary,) so the faith that shall be reputed to our justification, is the believing on God in the same latitude that he did, walking uprightly before him, acknowledging his power, his veracity, and all other his attributes, believing whatsoever he hath affirmed, or promised, or revealed unto us concerning himself, particularly his receiving of the greatest sinners, the most Idolatrous heathens, upon their receiving the faith of Christ; and betaking themselves to a new Christian life, and as an Emblem, and token, and assurance of that, that great fundamental work, the basis of all Christianity, his raising Jesus from the dead, whom by that means he hath set forth to us to be our Lord, to be obeyed in all his commands, delivered to us, when he was here on earth (the obligingness of which is now sealed to us by God in his raising this Lord of ours from the dead) and this faith not only in our brains, but sunk down into our hearts, and bringing forth actions in our lives (as it did in Abraham) agreeable and proportionable to our faith. And as this faith is now required to our justification, so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it, without the addition of Mosaical observances, circumcision, etc. as in Abraham it was, before he was circumcised.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. What shall we say then—] The ●nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse, which contains the question to which the satisfaction is rendered in the following words. And in this verse four things must be observed: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  First, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then? is a form of introducing a question, and though not here (in the ordinary printed copies) yet in other places hath a note of interrogation immediately following it, as c. 6. 1. and 7. 7. This being supposed, the second thing is, that the remainder of the verse is the very question thus introduced, that Abraham, etc. that is▪ Do we say that Abraham found according to the flesh? And this interrogation being not here formally answered, must itself be taken for an answer to itself; and as interrogations are the strongest negations, so will this, and must thus be made up by addition of these or the like words, No certainly he did not. Then for the third difficulty, viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath found, that will soon be answered, 1. that to find, agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain, obtain, acquire, as to find life, Mat. 16. 25. 2dly, that there must be some Substantive understood, somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found, and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which he did find, or obtain, or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification, which had before been named favour, approbation with God. So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour, Luk. 1. 30. and it seems to be a proverbial form, and will then be the same with being justified ver. 2. And so the illative particle For, concludes, Do we say he hath found? (or, Certainly he hath not found) For if he were justified, that is, if he had thus found— which notes finding and being justified to be all one. Fourthly, than it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the flesh. And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so it ●●es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh, and is not joined with Abraham our father as in reason it would have been, (and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed,) if the meaning of it had been, our father according to the flesh: which being supposed, it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the flesh, must signify the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by works, v. 2. in like manner as found and justified import the same. And this again is evident by the Laws of reasoning. For this second verse being by the For in the front evidenced to be the proof of what was set down in the first, and this proof being in form of an hypothetical syllogism, thus, If Abraham were by works justified before God, than he hath matter of boasting before God; But Abraham hath not any matter of boasting before God; Therefore he was not justified by works, it must follow necessarily that this conclusion, Abraham was not justified by works, was the same with that which was set down in other words, v. 1. or if not of the same latitude and extent with it, was comprehended, as a part, under it. Which it cannot be, unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the flesh, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works, be either of the same force directly, or the latter contained in the former. Any greater (though never so small) difference, that should be admitted, being of necessity to affix four terms to the Apostles syllogism, and so to evacuate all force in his argument. From hence it follows, that the way of discerning what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works will be the most probable means of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh. And this we have from v. 4, & 5. in these words, To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. Where it is evident, that working is that to which reward is by debt, or just wages, to be adjudged, and that in opposition to Gods reckoning of grace, or favour, and justifying the ungodly. From whence it follows, that being justified by works in this place (in S. Paul's and not S. James' dialect) signifies that innocence of the former life, and those eminent performances wrought by a man's self, that may challenge from God as due unto them God's acquittance, and special reward, without any intervening of pardon, as to an offender, or of grace, in giving him any thing that is not perfectly due to him. Whereas on the contrary, Gods imputing righteousness without works ver. 6. is Gods pardoning graciously the sins that the man hath been guilty of, (viz. upon repentance and reformation,) which he might most justly have punished, v. 7, 8. and rewarding some mean imperfect act, or acts of fidelity, or obedience in him, which could no way challenge impunity, much less such a degree of reward, did not God out of mere mercy thus improve, and enhanse the value of them. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are the man's own performances, first blameless in not sinning, and then meritorious, as the eminent difficulty of the commands, wherein his obedience is tried and exercised, is apt to enhanse the value of them; and he that were supposed to be justified by them must 1. have lived blamelessly all his former life, and then have done eminent, rewardable actions also, at least the former of these. And Abraham having been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner v. 5. having lived in Idolatry for some time, and all that he did, upon which he was justified Gen. 15. 6. being but obeying Gods call, Gen. 12. 4. and believing his promises, Gen. 15. 5. it is clear he was not, nor could be thus justified, but only by the way mentioned by the Psalmist, Psal. 32. by God's forgiving, covering, not imputing of sin. And so this must be the meaning also of his not finding according to the flesh, viz. being not justified by any thing in himself, abstracted from the mercy and gracious acceptance of God. Thus Rom. 9 8. the children of the flesh are opposed to the children of the promise, and signify literally Ishmael that was begotten by the strength of nature, (as Isaak was a work of God's promise and special mercy,) and mystically the Jew's considered with their own performances, whereby they expected Justification, without any respect to the pardon and mercy of Christ. And thus Gal. 4. 29. Ishmael is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, born according to the flesh, and Isaak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the spirit, in the same notion, the Spirit and the promise signifying the same thing in that place, as appears by v. 28. The words being thus interpreted, are a confutation of one part of the objection of the Jews against the Apostles practice of preaching the Gospel to the Gentiles, viz. that taken from the sins of the Gentiles, which here by the example of Abraham is proved to be of no force against their justification, they being as justifiable as Abraham a sinner was, by God's free pardon of sins past, upon forsaking of them. And this is insisted on and proved in the eight first verses. In the ninth verse the Apostle proceeds to the confuting the other part of their objection (see Note b. on the Title of the Epistle) viz. that if the heathens would be capable of any part of the benefit of God's promise, they must then be Proselytes of their Mosaical convenant, or righteousness, be circumcised, etc. Which again is proved false by the example of Abraham, who was justified before he was circumcised, and before the giving of the Law, by Faith, not by Circumcision, by God's pardon and mercy, not by any legal performances. The only matter of doubt and uncertainty is, whether these objections which are thus in the ensuing chapter confuted, were both proposed in the first verse, (for if they were, then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. will not be of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh, but contained under it, as a part under the whole) or whether the first only were there comprehended, and the second severally subjoined v. 9 The latter of these seems most probable, and accordingly the explication of the Chapter hath proceeded, though if the former were true, it would be of no greater concernment then only this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh should refer to Circumcision, and Mosaical observances, as well as to the blameless and meritorious performances wrought by a man's own natural strength, abstracted from God's pardon and favourable acceptance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Before him] The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily observed, and must be fetched from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, as it is used Gen. 2. 18. where God faith he will make Adam an help, we render it meet for him, and the vulgar, simile ci, like, or agreeable or answerable to him; where the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him, or on the side of him, or answerable, parallel to him. And to this Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears exact proportion, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram, ex opposite, and yet used to denote that which is like and answerable. Thus 'tis certain S. chrysostom understood the word in this place; for so saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The meaning is, as God is no partial God, but the Father of all, so Abraham: and again, if he were not the father of all that dwell on the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this word should have no place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but God's gift would be maimed; and in express words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies, in like manner. And so Theophylact from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before God, is instead of, like God.— This observation may possibly be useful to the finding out the full importance of some other places. As when the commandment is given to Abraham of walking before God, and being perfect, Gen. 17. 1. which in this notion of before will be all one with, Be ye perfect, as your Father in heaven is perfect.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Staggered] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, to doubt, demur, dispute, and be incredulous. So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2, 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Judas 9, and 22. See Paulus Fagius on Pirche Aboth, p. 82.    

CHAP. V.  
1. THerefore being justified by faith, we have peace 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with God, through our Lord Jesus Christ:]  
Paraphrase 1. By this faith therefore it is, that as many as sincerely embrace the Gospel are freely pardoned, and accepted by God in Christ, and being so, they are reconciled unto God through our Lord Jesus Christ, and though they have formerly been Gentiles, need not become Proselytes of the Jews, need not any legal performances of circumcision, etc. to give them admission to the Church of Christ, as the Judaizing Gnostics contend.  
2. By whom also we 
† have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have access by faith into this 
* or joy, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace, wherein we 
† have stood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand, and 
* glory, of rejoice exceedingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejoice in hope of the, glory of God.]  
Paraphrase 2. Nay by him we have already received, by faith only, (not by virtue of those performances,) reception and admission to those privileges, to this Evangelical estate, wherein now we stand, and have done for some time, and have a confident assurance that God, which hath dealt thus graciously with us, will, if we be not wanting on our part, make us hereafter partakers of his glory: and this is matter of present rejoicing to us.  
3. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience;]  
Paraphrase 3. And we not only rejoice in this hope of future glory, but (on this score) also we are infinitely pleased with our present sufferings, (see Note on Heb. 3. b.) whatsoever befall us now, knowing that although our afflictions be in their own nature bitter, yet they are occasions to exercise, and thereby to work in us the habit of many excellent virtues, as first patience, and constancy, which is required of us, and which is most reasonable to be showed in so precious a cause.  
4. And patience, 
* trial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  experience; and experience, hope:]  
Paraphrase 4. And this patience works another fruit, for without that we could have no way of exploring or trying ourselves touching our sincerity, which is only to be judged of by trial, and without this trial and approbation of our sincerity we could have no safe ground of hope (which is only grounded on God's promises, and those made only to the faithful, sincere, constant Christians.)  
5. And hope maketh not ashamed, because the love of God is 
† poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shed abroad in our hearts by the holy Ghost, which is given unto us.]  
Paraphrase 5. Which hope being thus grounded will be sure never to fail us, 'tis impossible we should ever be ashamed or repent of having thus hoped, and adhered to Christ. An evidence of which we have in God's having so plentifully expressed his love to us, in testifying the truth of what we believe, by sending his holy Spirit to 〈◊〉 purpose, which ●ures us that we can never miscarry in depending on him for the performance of his promises, that being the great fundamental one, promised before his death, on which all the others depend.  
6. For when we were yet 
* weak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without strength, 
† 〈◊〉 a fit season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in due time Christ died for the ungodly.]  
Paraphrase 6. This appears from the very beginning of Christ ● dealing with us; for without all respect to any worth in us, Christ, when we were all in a sick, yea a mortal, that is, sinful (see Theophylact) damnable estate, (see 1 Cor. 8. note b.) came then in a most seasonable opportunity, to rescue us from that certain damnation which attended us, as impious wicked creatures, vouchsafed to suffer in our stead, himself to die that he might free us from certain eternal death, if we would now reform, and come in to the obedience of the Gospel.  
7. For scarcely for a righteous man will 
* any one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one die: 
† though  yet peradventure for a good man some would even dare to die.]  
Paraphrase 7. And what a degree of love this was, you may judge by this, that among men, though for a very merciful person (see note on Mat. 20. b.) some one man would perhaps venture his life, yet for any man else, though he were a righteous and just man, you shall hardly find any man that will be so liberal or friendly as to part with it.  
8. But God commendeth his love towards us, in that while we were yet sinners Christ died for us.]  
Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man; for he, when he had nothing in the object to move him to it, when we were so far from being good or just men, from being merciful or pious in the highest degree, that we were prosane customary sinners, he then sent his Son Christ to die for us, to obtain, by the shedding of his own blood, pardon of sins for us upon our reformation and amendment.  
9 Much more then, being now note a justified by his blood, we shall be saved from wrath through him.]  
Paraphrase 9 And having thus died and done so much for us, when we had nothing (but our sins) to provoke him to, or make us capable of any mercy, much more now being thus for restored to his favour, and by that ransom of his pa●'d for us, redeemed out of that certain ruin that attended us, we shall, if we be not wanting to ourselves, in performing the condition required on our parts, be actually delivered from all effects of his displeasure in another world: and for the effecting of this, great advantage we receive from him also, viz. by his resurrection from death, and mission of his spirit, which tends more to our actual justification than his death did, (see c. 4. 25.)  
10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.]  
Paraphrase 10. For if God, when men lived and went on in sin and hostility against him, were pleased to have such favourable thoughts toward them (see note on Mat. 5. m.) if by the satisfaction wrought for our sins by Christ, we were then thus far restored to his favour, that he was pleased to propose unto us free and easy conditions of mercy in the Gospel; if he than used us so friendly, as not to praeclude the way of salvation, but called us to repentance, with promise of pardon for all past sins, upon our coming penitently in unto him; much more easy will it be, and agreeable to that former essay of his goodness to us, now (after he hath gone so far with us) to rescue us out of the power and danger of our sins, by his rising from the dead, c. 4. 25. and sending that Spirit by which he was raised, to raise us up to a new life. And this also, as far as concerns God's part, is wrought for us.  
11. And not only so, but we also 
* glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  joy in God, through our Lord Jesus Christ, by whom we have now received the 
† reconciliation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  atonement.]  
Paraphrase 11. And yet this is not all, but having received these benefits of reconciliation, (and promises of future salvation, if we be not wanting to ourselves) we have now ground even of the greatest joy, and confidence, and dependence on God in all that can befall us in this life (see v. 3.) through this same Christ Jesus, who having made peace between God and us, and tendered us such easy conditions of mercy now under the Gospel, hath also given us a title to all consequent acts of friendship and kindness, which can be received from God, so that all that now befalls us, being for our good, is consequently matter of rejoicing to us.  
12. note b Wherefore, as by one man sin entered into the world, and death by sin, and so death 
* passed through to, (or, 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  passed upon all men, for that all have sinned.]  
Paraphrase 12. From all which the conclusion is, that as by Adam's disobedience to that Law given to him under the penalty of death, (that is, by eating the forbidden fruit) sin came into the world, and death or mortality by sin, and being come in seized not only on Adam, to whom 'twas particularly and expressly threatened (In the day that thou eatest thou shalt die the death) but upon all mere men also, that were after born, because all were sinners, that is, born after the image and likeness of Adam, (that was now a sinner, and had begotten no child in his innocence.)  
13. For until the Law sin was in the world: but sin 
† or, was not imputed, will be there was, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not imputed when there is no Law.  
14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.]  
Paraphrase 13, 14. For after Adam's time, before Moses, or the time of giving the Law, men sinned; and though it be true, that sin is not charged to punishment, but when there is a Law to forbid it expressly under that penalty, and therefore it might be thought that sin without the Law would not bring in death into the world, yet, by the parity of reason, all men, being Adam's posterity, and begotten after the image or similitude of a sinful parent, v. 12. (and God being supposed to rule the world still, after the manner that he had first explicitly revealed) that death that was once come in did lay hold on all that posterity of Adam from that time till Moses (when the Law was given, and death again denounced expressly) though they sinned not against a Law promulgated under that penalty, or in that high presumptuous degree that Adam did. In which thing Adam is in the comparison the opposite member to Christ the Messias to come; for as death, which was the punishment of Adam's sin, passed on all men, begotten after the similitude of sinful Adam, though they committed not that particular sin of eating the apple, against which the death was expressly decreed and threatened, that is, though they sinned not so presumptuously against a Law promulgated under that penalty; so justification and eternal life belongeth not only to those who were, as Christ, perfectly just, who have never lived in sin, but cometh upon all others, who having not obeyed after the likeness of Christ, do yet return unto him by faith and repentance, and then for the future obey sincerely, though not exactly, and so in some manner and degree resemble Christ, as children do parents, and as mankind did Adam.  
15. But not as the offence, so also is the free gift: for if through the offence of one, many 
* died, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be dead, much more the grace of God, and the gift 
† through grace, that grace of one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by grace, which is by one man, Jesus Christ, hath abounded unto many.]  
Paraphrase 15. In this place there ought to be, in ordinary manner of writing, another member of the period, answerable to the beginning of it v. 12. (the 13th and 14th verses being certainly to be read as in a parenthesis) after this manner, For as, etc. So, etc. But the Apostle having insisted on the first part of the comparison thus far, and finding that the grace in Christ rose much higher than the condemnation in Adam, he is fain to forsake that comparison, and to rise above a comparison, and conclude not with a [So] but with a [Not only so, but much more] thus, The gift communicated from Christ to believers, is far greater than the punishment communicated from Adam to his posterity as sinners; for as they were begotten after the similitude of lapsed Adam, and so were all sinners, as well as Adam, so probably were they as great sinners in other kinds, as Adam was in that, but these to whom the mercy in Christ belongs, are not righteous in such a degree, as well as Christ.  
16. And not 
* as by one man having sinned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it was by one that sinned, so is the gift: for the 
† sentence on occasion of one (offence) was to cun● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judgement was by one to condemnation; but the 
* mercy was by occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  free gift is of many offences unto justification.]  
Paraphrase 16. And as in respect of the likeness, the advantage is on Christ's side of the comparison, believers being not so like Christ in degree of holiness, as they were like Adam in degree of 〈◊〉, so again for the sin for which Christ wrought atonement, the advantage is great again, on Christ's side above Adam's 〈◊〉 not only as by Adam, so by Christ; but the benefit far exceeded the hurt, for indeed the charge or indictment (see note on ch. 3. b.) and consequently the sentence that was on occasion of one sin, did naturally and by the same reason belong to the condemnation of all others, that were born after his image, sinners as well as he, but the gift that was brought in by Christ, pardon for all new creatures, was upon occasion of many sins, and to the justifying of those that were not righteous, as Christ, no nor as Adam, but had been guilty of more than one, even of many sins. And this makes the comparison again very uneven: for if as sin was a means to bring condemnation into the world, so the same or some other one sin had been the occasion of bringing mercy in, and pardon had been wrought for that one sin, and no more, or for those that should for the future perfectly and exactly obey, than the comparison had been equal; but the sins that occasioned the mercy, and have their parts in the benefit of this justification, are many sins, and the persons that should receive it, not righteous in that degree as Christ was, and that makes the comparison uneven.  
17. For if by one man's offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign 
† through his life, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in life by one Jesus Christ.]  
Paraphrase 17. For if by Adam's sin in that one kind, death came into the world, and through that one man's loins, and by the parity of reason, that death was entailed upon all his posterity, as being born after his image, and guilty of other sins, though not of that special kind; then in like manner, or rather indeed much more, they that believe on Christ, that receive and make use of that (most rich) grace, & righteousness of Christ, that is, are holy, gracious, and righteous too, though not in his degree, and so are, according to his Evangelical way, capable of this justification, shall, by the resurrection of Christ, and by his living and interceding forever for them, be sure to reign with him.  
18. 
* therefore, I say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore, as by the offence of one 
† the sentence was v. 16.  judgement came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life.]  
Paraphrase 18. To conclude therefore, as by one Adam's offence v. 12, and 16. sentence came on all offenders, that is, upon all mere sons of Adam, to condemnation; so by the righteousness of one, God's gift of mercy in Christ v. 17. is come on all men, Gentiles as well as Jews, to justification, that is, to the accepting them as just (though they formerly lived in never so sinful a course,) if they imitate the righteousness of Christ by sincere renovation.  
19 For as by one man's disobedience 
* the many were constitutes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many were made sinners; so by the obedience of one shall 
† the many be constituted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many be made righteous.]  
Paraphrase 19 For as by Adam's one act of eating the forbidden fruit, against which death was threatened, all his posterity, as such, and (much more) all that sinned in any other kind, that is, all mere mean in the world, were subjected to that punishment, death, which was then pronounced only against the ear-ring of that: so by Christ's having performed exact perfect obedience, and then suffered death in our stead, or to make satisfaction for us, all men, even the Gentiles themselves, that shall come in to Christ, and perform sincere, faithful obedience to him, shall be justified, (though they be not perfectly just) and accepted by him.  
20. 
* But the law, that came in betwixt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Moreover the Law entered that 
† sin might be increased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the offence might abound: but where sin 
* hath been increased, grace hath more than abounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abounded, grace did much more abound:]  
Paraphrase 20. As for the Law (that was given by Moses) that came in by the by, as it were, to give men the more convincing clear knowledge of duty and sin, and so though it were not designed to that end (see Theophylact) yet by consequence it became a means to aggravate and enhanse sin (see note on Mat. 1. k.) to render it more exceedingly criminous, by being against a promulgate Law; and that again is a means of making the mercy now in the Gospel to be far a greater mercy to the Jews, to whom Christ and the Gospel were first sent.  
21. That as sin hath reigned 
† through death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto death, even so might grace reign through righteousness unto eternal life, through Jesus Christ our lord]  
Paraphrase 21. That as we visibly see the great power and authority of sin over men, by the punishment it hath brought on them, as is evident by death's seizing upon all; so it may be as visible, what a royal illustrious power there is in the mercy of Christ over sin, in respect of this new way of justification by Christ, even to take away all its condemning and reigning power from it, by granting pardon and forgiveness of, and victory over it, through Jesus Christ our Lord, and all this to Gentiles as well as Jews.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Justified] Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justify, Note on c. 3. b. all that is here necessary to be added, will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being justified here, be only a Nominal or Real passive, that is, whether it only note the action, as far as concerns Christ's. part, in meriting, and obtaining God's pardon and acceptance for us, and God the Father's part, in admitting sinners to pardon, giving them place of repentance, which is no more, in effect, but the offering pardon, and acceptance on the conditions of the Gospel; or whether to this action of the Father, and Christ, it farther superadde the reception thereof in the patient, the actual partaking of it. For these two (somewhat distant) notions, the word is capable of, either 1. that we are, as far as belongs to God's and Christ's part, justified, (the price being paid by him, and accepted by his Father) and that if we be not now actually so, 'tis through our own default, our non-performance of the condition; or 2. that we have the benefits of Christ's death bestowed and conferred actually on us, pardon of sins, &c, that is, are actually justified. That the further is the meaning of the word here, may appear 1. by the general drift of this chapter, which is to set out the love of the Father and of Christ towards us, v. 8, etc. God commendeth his love towards us, etc. where therefore the matter is determined to that which Christ doth for us toward our Justification, that is, to his death, the sole meritorious cause of it, without looking to that which is extrinsecall to it, our performance or non-performance of the condition, which is required on our parts to make us capable of the benefit thereof, that having been formerly (and often) mentioned, v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith: 2dly, by that which is said v. 8. we being yet sinners Christ died for us; where 1. his dying for us is all one with our being justified by his death, as appears by the circumstances of the Context, the 8, 9, 10. verses compared together; and 2. by sinners meaning habitual gross sinners, which is also expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v 6. not weak, but sick, even to death (see 1 Cor. 8. Note b.) 'tis certain that to them, continuing such, actual justification belongs not; so again v. 10. We, when we were enemies, were reconciled to God by the death of his son; where as death is all one with blood, so is reconciled to God with justified, and that belongeth to enemies, while they are such, to whom yet we know by many other places, that actual pardon, and so actual justification or reconciliation belongs not: 3dly, by comparing of this justification by Christ with the condemnation by Adam, v. 16. where Adam's condemnation belonging to all, the justification spoken of must be that also which belongs to all, and so not the actual pardon, which doth not belong to all, or to any, but those who perform the condition. All which being supposed, 'tis from other places manifest, that some condition there is required of us to make us capable of this benefit of the death of Christ, the non-performance of which is that which restrains and limits the number of men actually justified to a far narrower compass than that which is here spoken of; and this condition being to be performed by us, by the means of the resurrection and grace of Christ, 'tis therefore said c. 4. 25. that he rose again for our justification, that is, to make us capable of those fruits and benefits of Christ's death, as well as died for our sins. See Note on c. 3. h.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Wherefore] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being an illative form, and most fitly rendered Wherefore, makes it here necessary to inquire, how that which follows is inferred from what went before; and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter. The former chapters had maintained the right of the Apostles preaching to the Gentiles, by showing that God was an impartial Judge both to punish impenitent, foul sins, and to reward penitence and good living, without any partiality, whether in Jew or Gentile, c. 1. and 2 but most discernibly c. 2. 6. to the end. Then in the third chapter follow objections against this, and answers to them; and on occasion of one of them, taken from the sinfulness of the Gentiles, is inserted a discourse of Justification under the Gospel, showing how that is no way prejudiced by past sins, if they be sincerely forsaken, nor hindered by want of Circumcision and Mosaical observances. And this is insisted on, and exemplified, in both parts, by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter. From all which, as so many premises. or mediums of probation, the conclusion is here inferred, but withal by comparing the Justification by Christ with the Condemnation by Adam, farther confirmed and illustrated in the remainder of this chapter, viz, that the mercy of God under the Gospel belongs unlimitedly, or indefinitely, to all sorts of men, the Gentiles as well as Jews. For the discerning of which, it will be needful, that through the remainder of the chapter, an Emphasis be laid on the universal forms of speech, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men, v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world, v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the many, v. 15. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward all men, twic● v. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many, twice v. 19 By all and each of which are meant in the widest latitude, without exclusion of any, all mankind, to whom (Jews and Gentiles) the mercy and life introduced by Christ belongeth, (only on condition of new life required of them) as the condemnation or death in Adam did to all his posterity. The other difficulties in the chapter, (caused by essipses, v. 15, 16, 18. by a parenthesis of two verses, 13, 14. by a comparison, divided one part from the other by that parenthesis, and the second part of it rising higher than the former, and so necessarily changed from the form of a comparison or equality, to that of an argument à minori ad majus, from the less to the greater) are explicated in the Paraphraste, and need not here farther be insisted on.    

CHAP. VI  
1. 
* What therefore do we say? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  WHat shall we say then? 
† or, Let us continue, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall we continue in sin, that grace may abound?  
2. God forbid: 
* As many of us as have died to sin, how shall we. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How shall we that are dead to sin, live any longer therein?]  
Paraphrase 1, 2. Now therefore for that objection (against our doctrine of the Gentiles being taken in by God,) intimated ch. 3. 8. Do we affirm indeed, what we are accused to affirm, that men may live, and continue, and go on in sin, that by that means the mercy of God, which we acknowledge is illustrated by his looking graciously on the Gentile sinners, may be, in like manner, the more set out by pardoning the greater sinners continued and gone on in by us Christians? God forbid we should make any such conclusion, or make any such use of the doctrine of God's mercy to sinners, which we know was designed only to call and draw the Gentiles out of their sinful courses to sincere reformation, upon this promise of pardon for what is past, Act. 17. 30. on condition of future amendment, and not to encourage them to continue, or go on one minute longer in that course, or to flatter them with hope of impunity if they did. Certainly our doctrine is of a far distant making from this, and our profession of Christianity most strictly obliges us to the contrary; for our baptism is a vowed death to sin, and therefore we that are baptised must not in any reason return to, or live any longer in it; our being baptised Christians obligeth us not to return to this mire again, after we are thus washed.  
3. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death?  
4. Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.]  
Paraphrase 3, 4. 'Tis a thing that every Christian knows, that the immersion in baptism refers to the death of Christ, the putting the person baptised into the water denotes and proclaims the death and burial of Christ, and signifies our undertaking in baptism, that we will give over all the sins of our former lives (which is our being buried together with Christ, or baptised to his death) that so we may live that regenerate new life (answerable to Christ's resurrection) which consists in a course of all sanctity, a constant Christian walk all our days.  
5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection;]  
Paraphrase 5. For if we have in baptism undertaken to forsake sin, and to be dead to the motions of it, and so to imitate Christ's death, and thereby have been so graffed into Christ, that we are become the same tree with him, partaking of the same juice with that root, we are then under the very same obligation to imitate and transcribe his resurrection, by our new regenerate lives, which are our first resurrection, and the lively resemblance, and portraiture of his.  
6. Knowing this, that our old man 
† was ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is crucified with him, that note a the body of sin might be destroyed, 
* that we should no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that henceforth we should not serve sin.]  
Paraphrase 6. Resolving this with ourselves, that as this was one end of Christ's suffering for our sins, and dying upon the cross, that he might give us example to do so too, (see Tit. 2. 14) to crucify, that is, forsake, our former course of life; so our forsaking of sin, and conforming ourselves to his crucifixion, which in baptism we undertake, obliges us to the mortifying of every sin, so far that we no longer yield any obedience to it, that is, neither willingly indulge to any presumptuous acts, nor slavishly lie down in any habit or course of sin.  
7. For he that is dead, is 
† absolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  freed from sin.]  
Paraphrase 7. For as a man truly dead, is freed from the authority of all those that in life-time had power over him; so he that is dead to sin (in this figurative sense, wherein I now speak) is freed from the power of sin acting formerly in him, and consequently he that hath, by being baptised into Christ, so far undertaken to accompany Christ in his death, as really to die unto sin, must demonstrate himself to be freed from the power of it, must not permit it to live in him, that is, himself to be acted by it, or else he doth quite contrary to his undertaking.  
8. Now if we be dead with Christ, we believe that we shall also live with him:]  
Paraphrase 8. And if we sincerely perform our part in this, if we imitate Christ in his death, that is, die to sin, forsake and never return to it again, than we must also remember, that it is another part of our Christian faith, and undertaking of our baptism, to imitate Christ in his resurrection, to rise to new and holy and godly, lives (and then we have grounds of believing that we shall together with him, or after his example, have a joyful resurrection to eternal life. But upon no other terms but these do we expect or believe any good from Christ.)  
9 Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him.]  
Paraphrase 9 This being it for which we have a copy in Christ's resurrection also, as well as in his death, viz. So to rise to new life, as never to return to our old sins again; as his was a resurrection that instated him on an eternal life, never to come under the power of death again.  
10. 
* For that which d●ed, died unto sin once for a●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For in that he died, he died unto sin once; 
† but that which liveth, liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but in that he liveth, he liveth unto God.  
11. Likewise reckon ye also yourselves to be dead indeed unto sin; but alive unto God, through Jesus Christ our lord]  
Paraphrase 10, 11. For as when he died for our sins, he died once, never to undergo that death again, but when he rose from death he was immediately instated, not into one single act of life (so only, as it might be truly said, he was once alive after death) but no more; but into an immortal endless life, a life co-immortal with the Father, God eternal: so must we, after that double example, of his death, and resurrection, account ourselves obliged by our baptism (which accordingly is not wont to be reiterated) so to die, to forsake sin, as that we need never die any more, die one final death, never resume our former courses again and on the other side, for our new Christian life, to take care; that that be eternal, no more to return to our sins again, than we think Christ or God can die again, but perservere in all virtuous and Godly living, according to the example and precepts of our Lord Jesus Christ, who died and aose again on purpose to raise us up to this kind of new life, never to die again.  
12. Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof.]  
Paraphrase 12. And so you now see what your Christian duty is, whatsoever we are calumniated to affirm, that whereas your flesh hath many sinful desires, which, if they be obeyed, or observed, will set up a kingdom or dominion of sin in you, make you servants and slaves to sin, you are most strictly obliged to take care that sin get not this dominion, that you obey it not in yielding to, or satisfying the lusts or prohibited desires of your bodies.  
13. Neither 
* presons your members unto sin, weapons of 〈◊〉. righteousness, but present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  y●eld ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.]  
Paraphrase 13. But in stead of offering up, or presenting your members unto sin, as instruments or weapons to do what sin would have done, ye must consecrate yourselves unto God, as men that are raised unto new life, and therefore are fit to do him service, and your bodies as active and military instruments of performing to him all the obedience in the world.  
14. For sin shall not have dominion over you, for ye are not under the Law, but under grace.]  
Paraphrase 14. 'Twere the vilest thing in the world for sin to have dominion over you, who are now no longer under the weak unefficacious pedagogy of the Law (which could only forbid sin, and denounce judgement, but never yield any man that hope of mercy on amendment, which is necessary to the working reformation on him, or checking any sin that men are tempted to) but under a kingdom of grace, where there is pardon for sin upon repentance, and strength from heaven to repent, and so no want of ability or encouragement to amend our lives. (See note on Mat. 5. g.)  
15. What then? shall we sin, because we are not under the Law, but under grace? God forbid.]  
Paraphrase 15. From hence again some carnal men are ready to collect matter of security in sin: For, say they, if now under the Gospel there be pardon allowed for sin, and not condemnation (as it was under the Law,) for every wilful sin we have committed, why may we not securely sin? This is the unreasonablest conclusion, and detorsion of this doctrine, very distant from the truth of it, which is, that this pardon for sin belongeth not to them that securely go on in sin, but only to the penitent, and is offered to men that are sinners, on purpose, that in hope of pardon upon returning, they may timely do so and not that they may the longer continue in their course, which is the most abhorred use of God's mercy imaginable.  
16. Know ye not, that to whom ye 
† present v. 13.  yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin, unto death, or of obedience, unto righteousness?]  
Paraphrase 16. 'Tis a known thing, that he that delivers himself up to any man as a servant or slave, and actually serveth or obeyeth him, is to be accounted his servant, and to receive wages from him: and so it must be among you, if ye give yourselves up to any sin, to serve that, ye are slaves to sin, and must expect the wages of that service, eternal death: as on the other side, if ye deliver yourselves up to serve God in obeying his commands, ye will be reputed his servants, and have the wages that belong thereto, eternal life. See 2 Tim. 4. note a.  
17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine 
* unto which ye were delivered up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which was delivered to you.]  
Paraphrase 17. But 'tis a great mercy of God to you, that having been formerly the servants of sin, having lived and gone on so long in the course of sin, ye have now cordially obeyed that summary of Christian doctrine, to the belief and practice of which ye were delivered up, and solemnly consecrated in your baptism: see note on Matt. 9 d.  
18. 
† And being fired from sin, ye have been subjected, or made servants to righteousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Being then made free from sin, ye became the servants of righteousness.]  
Paraphrase 18. And having received a manumission from that evil master, ye have given yourselves up to a more ingenuous service, obliging yourselves to live righteously for ever after.  
19 I note b speak after the manner of men, because of the infirmity of your flesh: for as you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto 
* sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  holiness.]  
Paraphrase 19 I shall express this by an ordinary resemblance, or I will deal with you after the mildest and most easy equitable manner, require no more than any man would in reason require, because of the weakness of your flesh, which I cannot expect should bear too much severity, or else too high expressions: All that I shall say, is, that you will but have the same care of sanctity now, be but as diligent to obey the precepts of Christ, and by that means aspire to sanctification, as you were formerly industrious in the serving of your lusts and unlawful vile affections, to act all the villainy in the world. This in all reason I must require of you, and shall require no more (though according to strict justice I might require greater care to secure your life and salvation, then to ruin and damn yourselves ye had expressed.)  
20. For when ye were servants of sin, ye were 
† free men to righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  free from righteousness.]  
Paraphrase 20. For (by way of ordinary distributive justice) when ye served sin, righteousness or piety (ye know) had no whit of your service; why then should sin now have any of your service, when you have delivered up yourselves to righteousness or Christian life, to be observant followers of that? why should ye not now abstain as strictly from all sin, as than ye did from all good? sure this the rules of justice will oblige you to.  
21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.]  
Paraphrase 21. And this will be much more reasonable, if ye consider the nature of your former sins, in your own experience of them, how little fruit, or benefit, or satisfaction they brought you at the very time of enjoying them, and how nothing but shame at the present remembrance of them, and how certain the conclusion is, that they will bring death upon you; whereas the serving of Christ on the other side will be matter of joy and pleasure at the present, matter of comfort and confidence after, and will bring salvation at the end.  
22. But now being made free from sin, and become servants to God, 
* have ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye have your fruit unto 
† sanctification, v. 19  holiness, and the end everlasting life.]  
Paraphrase 22. But now having given over the service of sin, (vowed yourselves never to go on farther in that course) and undertaken the service of God, bring forth fruit, such as by which sanctification may daily increase in you, and as may reap, for its crown, eternal life.  
23. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our lord]  
Paraphrase 23. For according to the Law, and so still to every impenitent, the reward or payment of every deliberate sin, all that it brings in to him by way of stipend, is death: but the mercy that is in the Gospel reached out to all penitents, is eternal life, as it is now purchased and contrived, by what Christ Jesus our Lord hath done and suffered for us in the Gospel.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. The body] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body, etc. hath a peculiar use in S. Paul, when it is joined with a Genitive case following, for than it passes into the signification of that which is joined with it, and its self loses its force; the body of sin signifying nothing more than sin here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death, no more than this death, this sad miserable kind of death. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclus. 7. 24 their body, signifies them, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ, Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body of our humiliation, and the body of his glory, is no more than simply our humiliation and his glory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the putting off the body of the sins of the flesh, is the putting off the sins of the flesh, or carnal sins. And perhaps 1 Cor. 9 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I beat, or cuff, myself, for so the matter of the discourse before, concerning the use of Christian liberty, doth most incline us to interpret it. And all this seems in S. Paul to be an imitation of the Hebrews form of speech, among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body, frequently signifies no more than being or identity, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more than idem ipse, the same he. So Jos. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body, that is, your very selves, or as the Targum reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your neerkinsman, and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body: the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself, the former touches having been on his family, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and goods, etc. And that place of Col. 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in him dwelleth the fullness of the Godhead bodily, may seem capable of the same sense, that the fullness of the Godhead dwells in Christ by identity of his very essence, and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abolishing the body of sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is a phrase to signify reformation of life. Of which sort many other phrases there are in Scripture, which signify the same thing, some of them referring to the new life, to which the change is made, others to the old course that is forsaken, I shall set down some of them; to repent, to be converted, to be transformed, to be washed, to purify hands and heart, Jam. 4. 8. himself, 1 Joh. 3. 3. to be purified with the laver of regeneration by the word, Ephes. 5. 26. sprinkled in the heart from an evil 〈◊〉, Heb. 10. 22. to be renewed in the mind, to put on the new man, created according to God, Ephes. 4. 24. a new creature, to be born of the Spirit, Joh. 3. 6. to be spiritually-minded, (in opposition to being born of the flesh, and minding fleshly things,) to be regenerate, or to be born again, or of water and of the Spirit, to be begotten by the word of truth, Jam. 1. 18. to be enlightened, to revive, and be risen with Christ, to rise from the dead, to be circumcised with the circumcision not made with hands, Col. 2. 11. the circumcision of the heart, (explained by putting off the body of the sins of the flesh, that is, carnal sins) to escape from the wicked generation, and simply to escape, or to be saved, Act. 2. 47. to go out from among them, to grow sober, 2 Tim. 2. 26. to awake out of sleep, Rom. 13. 11. 1 Cor. 15. 34. and (in a special Scripture-sense of the phrase) to be reconciled unto God, 2 Cor. 5. 20. that is, to lay down all that aversation and enmity which they had had formerly to God, or by their wicked works (Col. 1. 21.) had expressed toward him, to put off all filthiness, Jam. 1. 21. works of darkness, Rom. 13. 12. the old man, etc. Ephes. 4. 22, 24. and to 〈◊〉 Christ, Gal. 3. 27. to depart from evil, 1 Pet. 3. 11. to deny, or renounce, ungodliness, Tit. 2. 12. to draw nigh unto God, Jam. 4. 8. to become servants to God, Rom. 6. 22. to take Christ's yoke upon us, Mat. 11. 29. to yield our members weapons of righteousness to God, Rom. 6. 13. to be freed from the law (that is, the empire or dominion or command) of sin, Rom. 8. 2. to suffer in, or to, the flesh, 1 Pet. 4. 1. (referring to sins) suffering or dying to, and so ceasing from, sin. See Note a. on that place. So to be crucified with Christ, Gal. 2. 19 to crucify the old man, Rom. 6. 6. the flesh with affections and lusts; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being judged, or condemned, according to men in, or to, the flesh, 1 Pet. 4. 6. that is, judged and executed to carnal fleshly actions, so customary among men, that they may live according to God (in imitation of, or compliance with him) to the Spirit, after a sanctified spiritual manner. So the world being crucified to me, and I to the world, Gal. 6. 14. mortifying by the Spirit the actions of the body (Rom. 8. 13.) and the members on the earth, to be dead to sin, Rom. 6. 11. and here being planted together with Christ in the likeness of his death, v. 5.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Speak after the manner of men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signify his taking expressions out of common life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of the weakness of their gross, or carnal unstandings, his using Allegories and figures; and as before he had used proofs from sacred types, the death and resurrection of Christ applied to his purpose of mortification, and new life, so now proceeding to vulgar known similitudes, taken from masters, and servants, as Gal. 3. 15. And thus is may fitly be interpreted; But it may otherwise be rendered also, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the weakness of their flesh be taken in respect of strength to perform God's will, (and not to understand Paul's language) and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be, speaking, or requiring from them, most moderately, by way of condescension to their infirmities, requiring the least that in any reason could be required of them, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12, signifies that which hath nothing extraordinary in it, that which is common among men; so S. chrysostom there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies little, short, proportionable to their strength. So in Demosthenes' contr. Midiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an humane and moderate consideration. So in Horace lib. 2. humanè commodae signifies parum commoda, little profitable. And if it be here considered how moderate and equitable a proposal it is which here follows, 'twill be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion, may very well be the form to introduce it.    

CHAP. VII.  
1. KNow ye not, brethren, (for I speak to them that know the Law) that 
* or the law of the Man hath power, or force, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the note a law hath power over a man as long as he liveth?]  
Paraphrase 1. But to that which is last said ch. 6. 23. of eternal life to be had by Christians through the Gospel, ye are ready to object, Yea, but Christians of your institution do not observe the Law of Moses, and so sin contemptuously against God, that gave that Law to Moses; nay, not only the Gentiles, that are converted to Christianity, are by you permitted to neglect circumcision, etc. and not to become Proselytes of justice Act. 15. but, which is more unreasonable, the converted Jews are taught by you that they need not observe the Law of Moses (see Act. 21. 21. and note b. on the title of this Epistle) and then how can the Gospel help them to eternal life that thus offend against the prescript Law of God? To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer, affirming (that which was now necessary to be declared, though perhaps formerly it had not been affirmed to the Jews at Rome) that they were now no longer obliged to observance of the ceremonies of the Mosaical Law: Which being to Paul revealed from heaven Ephes. 3. 3. among the many revelations which he had received, 2 Cor. 12. 7. he thus declares to them, preparing them first by showing the reasonableness of it, by the similitude of an husband and a wife; My brethren of the stock of Abraham, ye cannot but know the quality or nature of those laws which give one person interest in, or power over another, (for I suppose you instruct ●●re, by frequent hearing, and reading of the books of Moses) that any such law stands in force, as long as the person that hath that interest liveth.  
2. For the woman which hath an husband, is bound by the Law to 
* the living husband, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  her husband, so song as he liveth: but if the husband be dead, she is loosed from the law of her husband.]  
Paraphrase 2. For it is known of any married woman, that by the conjugal law she is obliged to cleave to the husband as long as he lives; but upon the husband's death the conjugal law, which is founded in his life, is dead also, and so the wife is absolutely free, the law of matrimony hath no force upon her, see Gal. 5. 4.  
3. So then, if while her husband liveth, 
† she be to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.]  
Paraphrase 3. And this is so far from being a nicety, that indeed matters of the greatest importance depend upon it; For if while her husband liveth, she yield herself to any other, she is acknowledgedly guilty of adultery: but if her husband be dead, she may freely marry any other man, and live with him conjugally, and be as innocent in so doing, as if she had never had former husband.  
4 Wherefore, my brethren, ye also note b are become dead to the Law by the body of Christ, that ye 
* may be to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should be married to another, even to him who is raised from the dead, that we 
† may  should bring forth fruit unto God.]  
Paraphrase 4. And thus (my brethren, even those of the Jews that are believers in Christ) the Law is through Christ dead to you also, (and not only to the Gentile believers, Act. 15.) and so ye also are freed from the obligation of the Law, that is, as it were dead to it, that ye may now according to the laws of marriage, be safely joined and espoused to another, viz. to that Christ, whose resurrection from the dead shows him to be alive, that so ye may live in conjugal affection and obedience to him, and being made fruitful by his Spirit we may, as wives that live with their husbands, bring forth all holy Christian actions to the honour and praise of God.  
5. For when we lusting in the flesh, the 
* affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  motions of sins, which 
† are by  were by the Law, 
* were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did work in our members 
† so as to bring forth fruit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to bring forth fruit unto death.]  
Paraphrase 5. This, while we lived under the pedagogy of the Law, was not done by us, (which is one reason of abolishing it, Christ now giving precepts of inward purity, in stead of those external ordinances, and giving his Spirit to enable to perform them, over and above what was under the Law.) For when we were under those carnal ordinances, though all sinful practices were forbidden by that Law, and so were rendered more criminous by being prohibited by a promulgate law, yet our sinful desires and affections, that proposed those objects which were thus forbidden, that law had no power to mortify and subdue, and so notwithstanding that law, those sinful affections were obeyed and yielded to in our members, and so brought forth that sad fruit, obligation to punishment eternal, and that was all the good we reaped by the Law.  
6. But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter.]  
Paraphrase 2. But now we are freed from the Law as that (beside the moral precepts) contained also those carnal external performances, (see Mat. 5. g.) that obligation being canceled by which they were due, so that now in stead of being outwardly circumcised, and in our lives impute, we must think ourselves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision, etc. serving Christ in new life, and Evangelical obedience, (see ch. 8. 1.) in lieu of that external bloody obedience, which the Law of Moses (written of old by God's appointment, and so here called the writing or the letter) did then require of all Jews. See note on Mat. 5. g.  
7 What 
* say we, see ch. 4. a.  shall we say then? Is the Law sin? God forbid. 
† nay but I had not known the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nay, note d I had not known sin but by the Law: for I had not known 
* coveting, 〈◊〉  note e lust, except the Law had said, Thou shalt not covet.]  
Paraphrase 7. But here again it is objected to us, that by thus arguing we lay charge and blame upon the Law, that it is sin, or the cause of sin, contenting itself with that external performance of the ceremony, and not exacting the inward purity of us. To this I answer by way of detestation of that calumny, of which our doctrine is perfectly guiltless: No sure, we lay no such thing to the charge of the Law, we should be most unjust, if we did. For the Law hath done its part, given us knowledge that the very desires of the heart are sins (and that distinctly in the tenth commandment) which I had not known, had not the Law distinctly told me that it was so, and set circumcision as an emblem of that duty of mortifying all carnal desires.  
8. But sin 
† receiving advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taking occasion by the commandment, wrought in me all 
* coveting or lusting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  manner of concupiscence: for without the Law sin 
† 〈◊〉  was dead.]  
Paraphrase 8. But the Law having indeed only given me the prohibition, and that ceremony to sense it, and no more, and in this particular of coveting, not so much as denouncing any present legal infliction upon the commission of it, the customary sins of men, seeing there was no punishment assigned to this sin (that is, being only forbid by the Law without any annexation of punishment) took an advantage by the Laws only prohibiting, and not punishing this sin, and so persuading me, that the external ceremony of circumcision (which was commanded under penalty of excision) would serve the turn, without any more, invaded me, and wrought in me all inward impurity; which as it would not so probably have been able to do, if the Law, that mentioned this prohibition, had fortified it with denunciation of punishment (as in other cases) or if indeed the trusting on the external performance, the privilege of being circumcised, had not given men some security and confidence, that nothing should be able to do them hurt, (deprive them of the favour of God, that were thus circumcised) so would it not have been near so criminous, if it had not been distinctly prohibited by the Law. For it is a known truth, that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law.  
9 For 
* I indeed lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I was alive without the Law once; but when the commandment came, sin revived, and I died.]  
Paraphrase 9 The people indeed of the Jews lived formerly without the Law, (see note d.) that is, before the promulgation of it; but as soon as the Law was given, the sin of disobeying a promulgate Law became greater, and the disobedient Jew more punishable by reason of the Law, and no way the better for it: As when a man is sick, and doth not know his condition and danger, the Physician coming tells him of both, and prescribes him a strict diet for the future, if he will recover; but he observes not his prescriptions, continues intemperate, and so dies under the Physician's hand, and in spite of his care.  
10. And the commandment, which was ordained to life, I found to be unto death.]  
Paraphrase 10. And the Law, which was meant to keep them sinless, and so to bring them to life, being not obeyed, did in the issue of it bring only death on them.  
11. For sin taking 
† advantage v. 8.  occasion by the commandment, deceived me, and by it slew me.]  
Paraphrase 11. For the Law prescribing circumcision under penalty of excision, but not prescribing the inward purity under that threat (nor denouncing any present judicial punishment upon the commission of the contrary sin) but only prohibiting it, and no more, sin took advantage by this impunity of the Law, and first seduced me to inward impurity, and then, by occasion of the commandment which forbade it, and so made it criminous, ensnared and wounded me to death.  
12. 
* So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherefore the Law is holy, and the commandment holy, and just and good.]  
Paraphrase 12. And so the objection v. 7. was a groundless objection, for though the Mosaical Law were the occasion of sin (or were made advantage of by sin) yet it was not the cause, and so still that Law is holy, (and the Commandment against coveting, holy) just, and good: first holy) whither that signify piety toward God, or purity from all allowance of impurity; and so secondly, just, in allowing no manner of injustice; and thirdly, good, as requiring charity to others, and so no manner of colour or tincture of ill in it, (only 'twas not so highly perfect in any of these respects, 'twas not filled up to so high a pitch, as is now by Christ required of us.)  
13. 
† Hath then that which is good become to me death? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Was that than which is good, made death unto me? God forbid. But sin, that it might appear sin, working death 
* to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in me by that which is good; that sin by the commandment might become exceeding sinful.]  
Paraphrase 13. Was therefore this good Law guilty of death to me? was it the cause of bringing it on me? No, not so neither, but sin was that only cause, which is guilty of all. And so (see note on Mat. 1. k.) this is a means of setting our sin in its colours, that it works destruction to men by that which is good, and so sin itself is by this means extremely aggravated, and making this use of the Law, it becomes extremely or superlatively sinful, or the Law shows me what a sinful thing sin is, which will not be repressed by the Law.  
14. For we know that the Law is spiritual, but I am carnal, note f sold under sin.]  
Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it, is this, that the Law is spiritual, and not performable by a carnal man, but the carnality of men (sold under sin, that is, habitual slaves to sin, ready to do all that it bids them, though the Law never so distinctly prohibit) that is the cause of all.  
15. For that which I do, I 
† know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  allow not: for what I would, that do I not; but what I hate, that do I.]  
Paraphrase 15. For such men as I now speak of, carnal men, v. 14, though they are taught their duty by the Law, yet do they not by the dictate of their understanding or conscience, that which they do, it is not that which in consent to the Law they approve, but that which by their conscience, directed and instructed by the Law, they hate and dislike, that they do.  
16. If then I do that which I would not, I consent unto the Law, that it is good.]  
Paraphrase 16. And this very thing is an argument, that the Law is acknowledged to be good, that they dislike that which they do in disobedience to the Law, they never commit any prohibited evil, but their conscience accuses and smites them for it.  
17. 
* But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now than it is 
† no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no more I that do it, but sin that dwelleth in me.]  
Paraphrase 17. And so 'tis not the whole they that commits sin, or they as they are led and instructed by the Law (and so the Law still is vindicated from the charge v. 7.) but it is their carnality resisting the Law, or sin having gotten power over them, and so carrying them in despite of the Law, and conscience admonishing the contrary.  
18. For I know that in me (that is, in my flesh) 
* good dwelleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dwelleth no good thing: for to will is present 
† to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  with me, but 
* or, not to do that which is good, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how to perform that which is good, I find not.]  
Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ, but carnally disposed, or led by their own corrupt customs, 'tis not the law, or knowing their duty that will do any good on them. To approve indeed, or like that which is good, the law enableth them, but the carnal affections do still suggest the contrary, and carry them in despite of the prohibitions of the law.  
19 For the good that I would I do not, but the evil which I would not that I do.]  
Paraphrase 19 And this is clear by the experiment, for they do not perform that good, which, as the law commands, so they consent to be good; but the evil which they consent not to be good, and which the law tells them they should not do, that they do.  
20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.]  
Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. (and is full answer to the objection against the law, v. 7.) that the law is far from being guilty of their sin, and that 'tis not they by the dust and dictate of the law, or their own conscience guided by the law, that do evil; but carnality or custom of sin, that hath got such a sway or power over them.  
21. I find then 
* the law that, or, i● that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a law, that when I would do good, evil is present with me.]  
Paraphrase 21. By this than you may discern the law, and the goodness, and the energy or force of it, that when carnality moves men to evil, the mind illuminated by the law inclines them to good; or, that evil, when it is represented to them, finds them inclined to the contrary.  
22. For I 
† have the same delight with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  delight in the law of God, after the inward man.]  
Paraphrase 22. For according to the understanding, or superior faculty (contrary to the carnal or bodily part of them) they are pleased with all those things that the law of God is pleased with.  
23. But I see: another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.]  
Paraphrase 23. But there is another commanding power in the members, which sets itself in direct opposition to those dictates of the law in the mind, which in carnal men, v. 14. gets the better of the day, carries them captive slaves, to do what the flesh requires to have done by them.  
24. O wretched man that I am! who shall deliver me from the body of this death?]  
Paraphrase 24. This is a sad condition, (the very state of a carnal man under the law,) and out of which the law cannot rescue any man, nor from the destruction that attends it.  
25. I thank God through Jesus Christ our Lord. So then 
* the same I with my mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the mind I myself serve the law of God, but with the flesh the law of sin.]  
Paraphrase 25. Yet, blessed be God, by the grace and strength of Jesus Christ, ch. 6. 23. there is a way to get out of this cursed estate; 1. pardon to every penitent sinner, which may encourage any to break off this estate of sin; and 2. grace and strength in Christ, to perform what God in Christ will accept, that is, sincere, though not perfect, obedience, (the thing affirmed v. 6. and resumed at the beginning of Chap. 8.) So then the conclusion of this digression from v. 7. to this place, is, that the bare knowledge of the Law of Moses doth only direct the understanding, what is the duty; which notwithstanding, the carnal man accustomed to his own ways of sin, may think fit still to go on in them, and so (though one and the same person) doth two things at once, with his understanding he serves the law of God, is delighted and pleased with those things wherewith that is delighted, and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh, and falls into sins directly contrary to the suggestions of his conscience, and the law in it, and this is justly rewarded with death, ch. 6. 23.  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. The law hath power over—] The construction and meaning of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are commonly rendered, the law hath power over a man as long as he liveth, is somewhat uncertain; and for the determining of it, the first thing to be considered, is the design and matter of the discourse in this chapter, which is discernibly this, To vindicate his doctrine, (charged on him Act. 21. 21. it is not certain whether then truly or no, but without doubt now professedly taught by him,) that the Judaical law was abolished by the death of Christ, Ephes. 2. 15, 16. Col. 2. 14. and so now was not obligatory to a Jew. This he now thinks fit to declare to the Jewish Christians at Rome, as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them, and justified his preaching the Gospel to them, both which together did, by way of interpretation, and necessary consequence, contain under them this of the obligingness of the Law to a Jew. For the Law of the Jews commanding a strict separation from the Gentiles, all that were not their Proselytes, and circumcised, and Paul and other the Apostles being Jews, their conversing with, and preaching to the Gentiles, could not be allowed upon any score, but that of the abrogation of the Jewish Law, which accordingly was of necessity to be revealed to S. Peter in a vision, Act. 10. (and so seems to have been to S. Paul Ephes. 3. 3.) before he durst preach to Cornelius, who though a Proselyte of the Jews, yet was not a Proselyte of their Covenant, or righteousness, that is, was not circumcised. This abolition of the Law to you, that is, to his brethren the Jews v. 4. and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 6. that is, to S. Paul, and those he speaks to, that is, to them that know the law, v. 1. and so still the Jew-Christians at Rome, is here evidently proclaimed, v. 4. and 6. And therefore in all probability that must be the importance of these words, which may most directly prepare, and contribute to the inferring of that conclusion. To which end first it is necessary, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered, as long as he (the man, not as it) liveth. This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The woman which hath an husband is by the (conjugal) law bound to the living husband; where the husband is the person whose life is considered in this case, who as long as he lives, hath power over his wife, and so long the wife by law is bound unto him, but if he die, she is free, etc. By this also it is manifest in the second place, that the man which is meant in the latter part of this first verse, as long as he liveth, cannot be the person on whom the Law hath power or force, but some other, who by law hath power and authority vested in him. For it is apparent, v. 2, and 3. that the life or death of the person under subjection is not the thing taken into consideration, and if it were, it would not tend to the inferring of the designed conclusion; for the Jews could not be supposed to be dead, but the Law that had power over them, and though v. 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are put to death may make that seem possible to be here meant, yet the contrary being so evident by the whole drift of the discourse, it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you are put to death to the law, must be interpreted as a figurative speech, to signify the law is put to death to you; as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be evacuated or canceled, and so is all one with being put to death, (and is so used Ephes. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having cancelled the law, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having blotted it out, Col. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having nailed it to the cross) we read of the woman v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which would literally be rendered, she is cancelled from the law of the husband, but indeed signifies, the law of the husband is cancelled, or ceaseth to be in force, to her; and so v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are canceled to the law, signifies, the law is canceled to us. Which being thus far deduced, it remaineth in the third place, that the former part of the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must either thus be rendered, the law of the man hath power, or force, or remains valid (joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law, not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath power,) or else (because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwise placed, being affixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly governs a Genitive case, and is used with one, Lu. 32. 25. just as here it will be, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be governed by it,) it is possible that the word man, which is the he in the latter part, may be implied and understood (though not specified) in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law, thereby signifying not Law in general, but more specially any law which conveyeth a right, or giveth power or dominion to one man over another; according to the primitive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo, noting an assignation, or distribution of every man's right unto him, (and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 2. evidently signifies the conjugal law, which subjects and binds the wife to the husband) for of such a law it will be truly said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is in validity, or force, over the man, (meaning the subject,) as long as he, that is, the owner, or the Lord, liveth. That this is the true sense and aim of the words is unquestionable, and the latter way of expressing it seems to be the most commodious and easy, though the former may possibly be it, (by an easy and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signify any such law, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wherein men's interests are concerned, Municipal, or humane laws, which are in force till they be abolished legally.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Dead to the Law] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them, being abolished, having no power over them, hath been said, (Note a.) and may farther appear by v. 6. where the ground of their freedom from the Law is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held; where the law being by an ordinary prosopoeia (as when sin is said to reign c. 6. 12.) used for a person, is said to be dead, (and to be nailed to Christ's cross, Col. 2. 14.) and so under the fiction of a person, is more fitly answerable to the Husband, whose death frees the Wife from all obligation to him, that she may lawfully marry and subject herself to any other; and so in like manner may Jew's to Christ, upon the abolition of their Law. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the body of Christ, by which the Judaical Law is abolished, that sure notes the crucified body, the death of Christ, and is accordingly expressed in this very matter Ephes. 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh, v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the cross, ver. 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the cross.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Were in the flesh] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we were in the flesh, signifies the Judaical state under the Law, appears by the whole discourse in this chapter, which is of the state of men considered under the Law (see Note d.) and particularly by the opposition here betwixt this, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are freed from the Law. For so 'tis manifest the opposition stands, For when we were in the flesh— But now we are freed from the Law,— And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being in the spirit, used for them that have received the Gospel, and are partakers of the grace which is afforded there, to which that they have not attained, but are only under the pedagogy of the Law, they are only in the flesh, have no other but that weak and corrupt principle of their own nature (which is so prone to carnality) abiding in them. And thus it is used c. 8. 8. They that are in the flesh, cannot please God: but you are not in the flesh, but in the spirit, if so be the spirit of God dwelleth in you, that is, if, as ye are outwardly professors of the faith, baptised Christians, so ye are sincerely so, such as in whom the holy Spirit of God may vouchsafe to inhabit, which will not abide when unrighteousness cometh in. And accordingly Christianity is called the law of the Spirit of life, ch. 8. 2. and here v. 6. the newness of the Spirit, in opposition to the oldness of the letter, the Mosaical Law. And a peculiar propriety there is in this phrase for this matter in many respects; First, in respect of the nature of the Mosaical precepts, which were external, Washings, Circumcision, bodily rests, etc. (all which are seated in the flesh) and so proportionably carnal promises, and threats; whereas the precepts of Christ go deeper to the mind and spirit, require the purity of that, and accordingly are backed with spiritual promises and terrors: Secondly, in respect of the assistance that Christ affords toward his obedience, by giving of his spirit, to assist (if it be not grieved and resisted) our spirits, in opposition to which the state under the Law having none of that strength joined with it, may justly be called the being in the flesh. To which may be added, that one eminent effect of the Spirits descending, was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sins upon Repentance, and in opposition to that, the Law allowing no place for repentance for any presumptuous sin, but inflicting present punishment on the offender, that state may be fitly styled being in the flesh. Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid, than what the Law affordeth, and the sinfulness of carnal acts and habits continued and indulged to, and on the other side, betwixt the state of a baptised Christian, afforded the grace and strength of Christ, and of him that makes use of that grace, and leads a pure Christian life; so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the flesh, differs from living, or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after, or according, to the flesh, and on the other side, being in the Spirit, or being in Christ, from walking after the Spirit: All which phrases are to be met with here, and in the next chapter. Here and ch. 8. 9 we have being in the flesh, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are after the flesh, v. 5. that is, under the Law, not elevated above the flesh, or rescued out of the power of it by Christ; and c. 8. 1. walking after the flesh, (and so v. 4. and 12. all in the same sense) for going on in a carnal course, obeying and following the flesh in the lusts thereof. And so c. 8. 9 being in the Spirit, or having the Spirit of Christ, and being in Christ Jesus, v. 2. all to the same sense, of having the Spirit of Christ bestowed on us, which as it enableth, so it obligeth us to walk, and lead a Christian life, and if we do so, then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit, v. 1, and 4. All which must thus nicely be distinguished, or else they will be apt to betray to some mistake.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. I had not known] It is an ordinary figure to speak of other men in the first person, but most frequent in blaming, or noting any fault in others; for then by the putting it in this disguise, fastening it on ones own person, it is more likely to be well taken by them to whom it belongs. So saith S. chrysostom of this Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he mentions things that are any way grievous, or likely to be ill taken, he doth it in his own person. And S. Hierome on Daniel, Peccata populi enumerat personâ suâ, quod & Apostolum in Epistola ad Romanos facere legimus, Confessing the sins of the people, he doth it in his own person, which we read practised by the Apostle in the Epistle to the Romans, that is, most probably, in this place. Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person, I know nothing by myself, but hereby I am not justified, he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they might not be puffed up, as counting such schemes and figures as these, the most profitable & efficacious on the Reader. Thus the same Apostle, 1 Cor. 6. 12. All things are lawful to me, but all things are not expedient, that is, those things which are by you looked on as indifferent, if they be yielded to, may be very hurtful in you; and 1 Cor. 13. 2. If I have all faith, and have not charity, that is, if ye want charity to your other gifts. So Gal. 2. 18. If what I have destroyed I build the same again, I make myself a transgressor, that is, whosoever doth so, or whensoever ye do so, it must needs be a fault in you. Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory, why am I also judged as a sinner? Which words are certainly the personating of an impious objecter, which speaks or disputes thus, not of the Apostle himself. And the same scheme or fashion of speaking or writing is very frequent among all Authors. And that it must be so taken here may appear by these evidences. First by v. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I indeed once lived without the law, which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law, and must therefore be the personating of a man first considered without, then with the Law, to whom because the Law is given in the second person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt not covet, v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person, I, being relative to the thou antecedent: and so Marcus Eremita, De baptism. p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thus do men pervert other Scriptures. Read the chapter from the beginning, and you shall find that S. Paul speaks not of himself after his baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but assumes the person of unbelieving Jews. And so Theophylact distinctly affirms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person, he speaks of humane nature; and again on v. 15. he speaks of men before Christ's coming, though he sets it in his own person. Secondly, by the severals affirmed in this chapter, which cannot belong to S. Paul. For that Paul was at the writing of this a reformed, regenerate person there is no doubt, and they which would have it spoken by him in his own person, make that advantage of this chapter, by reconciling those things which are here mentioned to a regenerate state. But if we compare the severals which are here mentioned with the parts of a regenerate man's character, given by the same Apostle in other places, we shall find them directly contrary. Here in the 8th verse, he saith, that sin had wrought in him 〈◊〉 ●anner of concupiscence, whereas of the regenerate man it is affirmed, Gal. 5. 24. they that are Christ's have crucified the flesh with the affections and lusts. Here in the 9th verse 'tis said, sin revived, and I died; whereas of the regenerate man 'tis said c. 6. 2. How shall we that are dead to sin, live any longer therein? Here in the 14th verse 'tis said, I am carnal; whereas of the regenerate man 'tis affirmed c. 8. 1. that he walketh not after the flesh, but after the Spirit. Here again in that 14th verse 'tis said, I am sold under sin, (of which see Note f.) whereas of the regenerate 'tis affirmed c. 6. 18. that he becomes free from sin, and becomes the servant of righteousness. Here v. 20. sin dwelleth in me, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth, worketh, that which I will not, like not with my mind, or conscience, and so 'tis said ver. 23, 24. that the law in the members carries him into captivity to the law of sin, and, who shall deliver him from this body of death? and so that he is under the power of the law of sin and death, that he obeys the law of sin v. 25. whereas c. 8. 2. of the regenerate 'tis affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death. Nothing can be more contrary and unreconcilable to a regenerate state in these so many particulars, than what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay, the person here thus represented. And indeed unless sinning against Conscience be the only way of alleviating (and not aggravating) sin, it is impossible that the doing that ill he would not, and the not doing that good he would, v. 19, 20. can be deemed a fit ingredient in the character of a regenerate man: 'tis certain this was, in the person of Medea, made, by the Heathens, the highest pitch of villainy, to see and like that which was good, and do the direct contrary (see Note f.) and therefore cannot in any reason be thought to be the Apostles description of a regenerate man, or good Christian.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Lust] That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandment of the Decalogue, appears by the end of the verse. But how the Apostle can truly say, that he had not known it had been a sin, if the Law had not told him it was, will be all the difficulty. To which may be answered, 1. that the Apostle doth not speak particularly of himself (see Note d.) but in the person of a Jew, or man in general, and then it is not only true of this, but of all other the Commandments (of which this one may be set as the instance) that the knowledge of sin is by the promulgation of the Law, that forbids it. But then there may from the Jewish doctrine appear some reason why the Apostle should rather instance in this commandment, than any other. For the Jews before and under Christ's time, seeing that there was no punishment judicially appointed for thoughts or desires, whether unclean, or of getting any thing from their neighbours, had resolved this to be no sin, and consequently that the tenth commandment was but a Moral proverbial essay or counsel, like that of Menander, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Not to covet so much as a pin of another's, but not any precept of God, or of nature, affirming that, unless it be in case of the worship of false gods, no sin is committed by the bare will, without some actual commission following it. Thus saith Aben-Ezra in the beginning of the Decalogue, Kimchi on Psal. 66. 18. and Josephus concerning Antiochus' designed sacrilege, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have consulted only, and not acted, doth not deserve punishment. According to which S. Paul might well say of any Jew brought up under such Masters, that he had not believed Coveting to be a sin, had not the more exact consideration of the direct words of the Law assured him that it was.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Sold under sin] The phrase sold under sin signifies as it doth, when 'tis said of Ahab, that he was sold to work wickedness, or of the revolting Jew's 1 Mac. 1. 15. as a slave or captive sold from one Master, one sin, to another: and so here 'tis joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carnal man, and is farther expressed by the character of him following, that the evil that he would not, that he doth, and the good that he would, that he doth not; just like that which the Poets say by way of aggravation of that wicked condition of Medea, the witch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurip.  I understand the evils that I am about to commit, but my passion overcomes my reason: and of him in the Tragedy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I am ignorant of none of those things of which thou admonishest me, but my nature (or custom) forces me contrary to my opinion. Which is so far from being matter of alleviation, or lessening of the sin, that as Euripides saith of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the author of the greatest evils unto men, so 'tis by Plutarch set down for the greatest aggravation; for citing that in the Tragedy of Acreus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that 'tis an evil that falls on men from God, to do evil, when they see their duty, he corrects it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis the most bestial, irrational, miserable condition for a man that knows what is best, to be led by incontinency and effeminacy from it. And so 
* li. 4. de dict. & fact. Sar.  Xenophon from Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that considers not the best things, but by all means seeks the most pleasant, how differs he from the foolish beasts? And so Simplicius upon Epictetus c. 11. p. 74. upon occasion of those verses of Medea, resolves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we ought not only to think right, and be affected accordingly, but to conform our works to our right opinions. And till we do so, the best that he can say of us is, that perhaps we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning to learn, are come as far as the knowing of the Law, which notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men sin and accuse themselves for ●●nning; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for irrational affections are not presently brought within measure and proportion, nor suddenly subjected to reason.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Another's law] For the understanding the sense of the Apostle in this whole chapter, 'tis useful to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh, and the flesh against the spirit, etc. Which is thought to be parallel, and to import the same sense with this. Of these two places therefore it must first be remembered, that the difference which is between these Texts ariseth not from the distinction between the spirit in the one, and the Law of the mind in the other, nor consequently is it to be placed betwixt the lusting of the flesh against the spirit, simply taken, and the warring of the Law in the members against the Law in the mind, as that is no more than a war; but betwixt the former simply taken, or with the addition of the spirit lusting back again against the flesh, or with the circumstances mentioned Gal. 5. 17. (none of which imply a yielding to the lusts of the flesh) and the latter, taken with that addition, here mentioned, of bringing the man into captivity to the Law of sin. And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man, that in the one the spirit prevails, in the other the flesh is victorious; that is, the will of the one is led by the spirit, chooses and acts the deeds of the spirit (the will of God) but the will of the other follows the carnal dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performs the will of the flesh, and so falls under the condemnation which belongs to such: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such a state is altogether subject to punishment, for every sin that is acted is under hell, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are all under hell, in that they act. And if it be suggested, that the consequents in the place to the Galath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that what things you would, ye do them not, seem parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what I would that I do not, here, v. 15, 19 and so neither of them signify this carnal state; to this it must be answered that these two are not parallel, but on the contrary that passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what I would, I do not, is really equivalent with the captivation to the Law of sin, (as by the whole Context appears) though indeed there is some obscurity in it, which till by the Context it be explained, may misled one to think otherwise. The truth is evident, these two things are conjoined in both those verses, what I would, that do I not; but what I hate, that I do, v. 15. and the good that I would, I do not; but the evil that I would not, that I do, v. 19 And being so conjoined in the same person, the subject of the discourse, and but equivalent phrases with those other of captivation to the Law of the members, and being carnal, and sold under sin, the meaning must be, that he neglects to do the good that the Law of God and his own mind dictates to him, and doth commit, on the contrary, the evil, that according to his mind and the declaration of God's willing the Law he disliketh and hateth, and so evidently acteth in opposition to conscience, commits the sins of the fl●sh willingly and knowingly, non obstante the contrary dictate and solicitation of conscience. But then this is much more than is contained in that lusting of the flesh against the spirit, Gal. 5. (styled by Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strife of the reason and lust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dissension and emulation betwixt them.) For as there the flesh lusteth, so the spirit lusteth too, and it is not affirmed of either of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it leads the other captive. All the event that is taken notice of is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that what you would that you do not; which being the effect of the double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lusting, must have such a sense proportioned to it as shall be founded in that double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that can be no other than this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will be taken in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lust, and so not for an act of the elective faculty which to one matter is but one, either choosing or refusing, but for an act of some kind of woulding, or appetite, and that is constantly two fold to the same matter; the flesh hath one woulding, and the Spirit hath another: the flesh desires, and would have a man yield to the pleasant proposal, the Spirit would have him resist it; and both these are evidently mentioned in that verse, one called the lusting of the spirit, and the other of the flesh. From the contrariety of which it necessarily follows, that whatsoev●● matters of this nature, good or evil) any man 〈◊〉 doth against one of these wouldings, and 〈◊〉 he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do what he would. Whereas if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty, which we ordinarily call the will of man, it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do what he will, his actings follow his will or choice, and whensoever he doth not so, he acts by violence, or rather is acted, and to that is required, that he be conquered by some other; and yet of any such conquest there is no mention in that place of Gal. 5. 16. which mentions only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides: and so the result is, that Gal. 5. 16. there is no more said but this, that which way soever a man act, he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire, or lusting of his; if he act according to the flesh, he acts against the solicitation of the mind and spirit; and if he act according to the spirit, he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but acts contrary to all its importunities: and he that doth the latter of these is far from being led captive to the law of sin, which is in the flesh, or members, being indeed a conqueror over it, though he have not eradicated or extirpated it. For the yet fuller clearing of this, take the plain importance of those two verses, and set them severally, and then you will soon see how no correspondence there is between them. Gal. 5. 16. the Apostle sets down this plain Aphorism, that the desires of the flesh and spirit are one contrary to the other, and consequently that to whichsoever of them the Will of man consents, it must needs reject the other. But Rom. 7. 15, 19 the Apostle sets down the state of a particular man, which deliberately chooses and acts the evil which he knows he should not do, or which the Law of God in his own mind tells him distinctly he ought not to do; as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ch. 33. speaks of an intemperate man, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his election is contrary to his lust, yet he is overcome by his lust, and acts what that suggests. And so S. Augustine confess. l. 8. c. 5. Lex peccati est violentia consuetudinis, quâ trahitur & tenetur etiam invitus animus, The law of sin (in that place) is the violence of custom by which the mind is drawn and held against its inclination; plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner. What agreement now is, or can there be betwixt these two verses? 'Tis true indeed, that they which do what they hate, and would not, may well be said not to do the things which they would, and so are included in those words, Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel; because Rom. 7. 'tis determined to doing the ill which he hates, whereas Gal. 5. the speech lies open to both parts, to the doing the good which the flesh hates, as well as the evil which the flesh loves. Now this being spoken of men indefinitely, is very distant from defining it on one side, and applying it to a particular person, as it is evidently done, Rom. 7. when he saith, Non quod volo bonum, hoc ago, sed quod odi malum, illud facio, I do not the good that I would, but the evil which I hate that do I: and consequently, though the flesh's disliking the virtuous actions, and liking the vicious, be perfectly reconcileable with walking in the spirit, and so with a regenerate state, and so the place to the Galatians, (though not spoken particularly of the actions of regenerate men, but delivered as an Aphorism indefinitely, appliable to men's actions whether good or evil) may be appliable to the actings of such; yet the place to the Romans being determined to the facio malum, I do the evil, and that evidently against the dictate of the mind, the resistance of the conscience, is 〈◊〉 reconcileable with that spiritual walking, and so 〈◊〉 the regenerate state, Rom. 8. 1. Another notion 〈◊〉, which some of the ancients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what I hate that I do, viz. that it should belong only to 
* Concupiscend●, sed eidem concupiscenti● non consenti●ndo.  desires or thoughts unconsented to. So S. Jerome, and S. Augustine also l. 1. Cont. 2. Epist. Pelag. c. 10. being persuaded by some Doctors, and a conceited advantage against the Pelagian heresy, to retract in some part what before he had asserted, and spoken the most for of any man. And of this opinion is 
* Ap. Epiphan. haer. 64. Basil. Ed. p. 252.  Methodius also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, that which I hate, I do, is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of the doing that which is ill, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only of thinking, or imagining; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of alien imaginations which frequently make incursions on us, and bring us to fancy things which we would not, adding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is not wholly in our power, to think or not to think absurd things, but either to use or not to use such thoughts or fancies; for we cannot hinder thoughts from coming upon us, but we can choose whether we will be persuaded by them, or use them. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How did the Apostle do evil, if he spoke not of absurd thoughts? This interpretation of S. Paul's words, if it were secure from being any farther extended than the authors of it designed, could have no hurt or noxiousness in it, it being certainly true, that every regenerate man is thus infested with fancies and thoughts which he hates, and gives no consent unto. Yet if the words of the text be well considered, this cannot but appear a strange interpretation. For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less, nor other, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do, and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 15. and both those are directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not, v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evil that I would not, v. 19 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one, 'tis not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what I hate, I do, should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil, this being no less than a direct contradiction, to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do, by not do, which neither Methodius nor any other man's authority can prevail with any reasonable man to receive from him. This inconvenience when Methodius foresees, his only answer is, that he desires them who make this objection, to declare what evil it was that the Apostle hated, and would not do, and yet did; whether when he willed to serve God, he yet committed Idolatry. But sure the whole force of this answer (if there be any) is founded in interpreting the words to be spoken by S. Paul in his own person, and so is perfectly prevented by him that understands the Apostle not of himself, but of an unregenerate man. From which process of Methodius, and what he there adds in that place of the Apostles pronouncing against Idolaters, and other such sinners, that they cannot inherit the kingdom of heaven, the conclusion is regular and unavoidable, that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do, and work, be interpreted of actions, or of any more than thoughts unconsented to, than the person that is spoken of by S. Paul, Rom. 7. is one that shall not inherit the kingdom of God, and then sure no regenerate person, by Methodius' arguing: Which therefore is most constringent, and convincing, that this chapter speaks of an unregenerate person; for that 'tis beyond all controversy, that he cannot use those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do, etc. of mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thinking or phansying only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not of consenting, or doing. And so in like manner, that being carnal, and sold under sin, (which is all one with a servant of sin, in other places of the same Apostle, it being then so ordinary to sell servants sub hastae, under his spear, as it were, that had taken or conquered them) and carried captive by the law in his members, (that is, by his own carnal heart) cannot be affirmed of him that lives in, and walks after the spirit. To which this farther evidence may also be added, from the using the phrase the Law of sin, v. 23. the unquestionable importance of which we have from the immediate consequents. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is sure the command or empire of sin, to which he that is captivated, as the person here spoken of is, must be acknowledged to be under the dominion of sin, and that certainly is unreconcilable with a regenerate state. This is farther expressed v. 24. by the body of death, and so bears proportion to what had been said v. 5. when we were in the flesh, as that is there opposed to the spirit, the m●tions of sin did work in our members to bring forth fruit unto death, which concludes that condition which is here spoken of to be a damnable condition. And it is remarkable that ch. 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin & death. From whence the argument is irrefragable; That to which the person Rom. 7. 23. is said to be captivated, is the same from which the grace of Christ hath delivered the regenerate justified person ch. 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of fancy, or thoughts unconsented to (for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such) Therefore, that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated. Against the evidence of this I foresee not what can reasonably be suggested.    

CHAP. VIII.  
1. THere is therefore now no condemnation to them which are in Christ Jesus, 
* not walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who walk not after the flesh, but after the Spirit.]  
Paraphrase 1. There is therefore now no obligation lying on a Christian, to observe those ceremonies of Moses' Law, circumcision, etc. ch. 7. 4, 6. (from whence to the end of that chapter the Apostle had made a digression to answer an objection ver. 7.) nor consequently danger of damnation to him for that neglect, supposing that he forsake those carnal sins that the circumcised Jews yet indulged themselves to, and perform that Evangelical obedience, (in doing what the mind illuminated by Christ directs us to) that inward true purity (which that circumcision of the flesh was set to signify) that is now required by Christ under the Gospel, (see note on c. 7. c.)  
2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death.]  
Paraphrase 2. For the Gospel, which deals not in commanding of carnal outward performances, but of spiritual inward purity, the substance of those legal shadows, and that which was meant by them, and so is proper to quicken us to new life in or through the grace and assistance of Christ, who brought this new law into the world, hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin, from neither of which was the Law of Moses able to rescue any man.  
3. For 
† as to that which was impossible to the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what the Law could not do, for that it was weak through the note b flesh, God sending his own Son in the likeness of sinful flesh, and 
* a sacrifice for sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on 2 Cor. 5. d.  for sin condemned sin in the flesh.]  
Paraphrase 3. For when through the fleshly desires of men, carrying them headlong into all sin, in despite of the prohibitions of the Law, c. 7. 14. the Law of Moses was by this means weak, and unable to reform and amend men's lives, then most seasonably God sent his own. Son in the likeness of flesh, that is, in a mortal body which was like sinful flesh (and differed nothing from it, save only in innocence) and that on purpose that he might be a sacrifice for sin, and by laying our sins on him showed great example of his wrath against all carnal sins by punishing sin in his flesh, that so men might be persuaded by love, or wrought on by terrors, to forsake their sinful courses,  
4. That the note c 
† ordinance  righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.]  
Paraphrase 4. That so all those ordinances of the Law, circumcision, etc. which were given the Jews, to instruct them in their duties, might in a higher manner more perfectly be performed by us (see note on Mat. 5. g.) which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them, and now to perform the Evangelical obedience that he requires, and will accept from us, without being circumcised.  
5. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.]  
Paraphrase 5. For they that are carried by their own carnal inclinations, or by customs and habits of sin, and the carnal affections consequent thereto, do generally mind and meditate on carnal things; but they that are led by the Spirit of Christ, the dust of the Gospel, study and mind those things wherein inward purity and sanctity doth consist.  
6. For to be carnally minded is death; but to be spiritually minded is life and peace.]  
Paraphrase 6. And as the Gospel is of force to free from sin, more than the Law was, so to free from death too, v. 2. For that study or appetite or desire of the carnal man bringeth death, ch. 7. 5. but that will or desire that the Spirit or Gospel infuses into us, or the desire and pursuit of Spiritual things (see Theophylact) brings life and peace, that is, a vital state of soul under God here, and eternal salvation hereafter.  
7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.]  
Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God, too unruly to obey the commands of God: neither indeed can it be brought to that obedience by a bare prohibition of the Law, for the swinge of passions and lusts are much more violent than so.  
8. So then they that are in the flesh cannot please God.]  
Paraphrase 8. And so these men, carnal Jews, though they know the Law, are very far from pleasing God (see note on Mat. 12. e.) from 〈◊〉 acceptable to him: the Law doth nothing to the justifying of them, that are thus far from obeying the true meaning of the Law.  
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.]  
Paraphrase 9 But ye Christians under the Gospel, if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example, are thereby engaged to all manner of sincere inward purity, to mortify the flesh with the affections and lusts; and if ye do not so, ye live not according to the Gospel, and if not so, ye may thereby know that ye are no Christians, Christ will not own you for his, however ye have received the faith, and are admitted into that number.  
10. And if Christ be in you, 
* the body indeed may be a dead body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the body is dead, because of sin; but the Spirit is life, because of righteousness.]  
Paraphrase 11. But if ye be Christians indeed, translated and raised above the pretensions of the Jew, to the purity of the Gospel of Christ, and your lives be answerable thereto, then, though being sinners, the punishment of sin, that is, death, befall you, and so your bodies die, and return to dust, which is the punishment of sin, yet your souls shall live for ever an happy and a blessed life, as the reward of your return to Christ in the sincerity of a new and righteous life, to which the Evangelical justification belongs.  
11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by the Spirit that dwelleth in you.]  
Paraphrase 11. And then even for your dead bodies, they shall not finally perish neither, they shall be sure to be raised again; For the Spirit of God, by which you are to be guided and led, is that divine omnipotent Spirit that raised Christ's dead body out of the grave, and if ye be guided by that, animated and quickened by that, live● pious and holy life, there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's.  
12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.]  
Paraphrase 12. By these so many obligations therefore and interests of yours, the eternal well-being both of souls and bodies, ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands, to live no longer in your former habits of sin, now ye have received the faith of Christ.  
13. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.]  
Paraphrase 13. For if consenting yourselves with the external performances of the Mosaical law, circumcision etc. ye still continue to commit those sins which that was set to prohibit, this will bring all destruction upon you; 'tis not the Mosaical Law will keep you from ruin. But if by the faith and example, and withal the grace and assistance of Christ, ye shall actually mortify all the polluted desires of the flesh, and live spiritually, according to what Christ now requires, ye shall certainly rise to the life immortal, or live eternally.  
14. For as many as are led by the Spirit of God, they are the sons of God.]  
Paraphrase 14. For this being led by the Spirit of Christ, living after Christ's example, and doing what he commands and enables us to do, is an evidence that we, and not only the Jews, who challenge it as their peculiar, are (not only the servants, but) the children of God, and consequently that God will deal with us as with children, bestow the inheritance upon us.  
15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we note d cry, Abba, Father.]  
Paraphrase 15. Nay the truth is, the condition of a Jew (see note on Lu. 9 10.) is so far from making men sons of God, that at the best it is but a slavish condition, to be obliged to those performances, which being external, (as circumcision, etc.) and having nothing of goodness in them, are done merely for fear of disobeying, and being punished by stoning and the like (see Theophylact.) Which is just the condition of servants, who must do what the master commands, or be beaten if they do them not, (and so was fittest for the Jews, an hard stubborn people, and accordingly had effect among them, they observed what came so backed, but what did not, they observed not, which is it that denominates the Law weak through the flesh, v. 3.) But our Christ now hath engaged and drawn us with more liberal bands, the cords of a man, the bands of love, ingenuous commands, such as of ourselves we cannot but judge best to be done, and most agreeable to our reasonable natures, and to them added, as to children, the promise of an eternal inheritance, upon our obeying of him; and for the punishments now left in his Church, they are not those servile of stoning and the like, but paternal, such as toward children, removing them from the Table of the Lord, by such fatherly discipline, frowns, and chastisements to reform them (see Theophylact.) And so his dealing with us is (as with children adopted, and received into the family) paternal and gracious, by which we are allowed to come unto God, as to a father, to expect all fatherly usage from him, grace and assistance to do what he now commands us to do, and the reward of eternal bliss, able infinitely to outweigh all the carnal pleasures and delights of sin, that can solicit us to the contrary. And so this is infinitely an happier condition, than that servile condition of the Jews, of being bound to do things which had no goodness in them, but as they were commanded, and had no promise of heaven upon the performing them, but punishments upon the non-performance.  
16. 
† That same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Spirit itself beareth witness with our spirit, that we are the children of God.]  
Paraphrase 16. And this condition, and manner of God's dealing with us under the Gospel, (see Lu. 9 Note d.) is on God's part a sure evidence to our consciences, if our filial obedience, and being wrought on by these means, be the like evidence on our parts, that we are more than servants, which was the highest that that kind of legal obedience could pretend to, even sons of God.  
17. And if children, than heirs, heirs of God, and joynt-heires with Christ: if so be that we suffer with him, that we may be also glorified together.]  
Paraphrase 17. And if sons, than (according to the customs of all nations, see note c.) heirs of heaven, heirs indeed of God the Father, and coheirs with Christ, coming to the inheritance after the same manner that Christ did, to wit, by sufferings v. 29. which are proper for sons also, to suffer first with Christ, and then to reign with him.  
18. For I reckon, that the sufferings of this present 
* season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time are not worthy to be compared with the glory 
† ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which shall be revealed 
* on us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in us.]  
Paraphrase 18. And when I mention sufferings, (which as filial chastisements must be expected by us from our father) the sufferings which at this time lie upon us Christians, I must not be thought to look upon them with any sadness, even in respect of this present life; for whatever our sufferings are, the deliverance is likely to be so much the more eminent, and illustrious, and glorious toward us that firmly adhere to Christ, (perhaps in this life, in rescuing us, while the Jews that persecute us, and all others that join with them are destroyed, but most certainly in another) that our sufferings will not be thought to bear any the slightest proportion with them.  
19 For the earnest expectation of the note e creature 
† attends the revelation.  note f waiteth for the note g manifestation of the sons of God.]  
Paraphrase 19 For all the Gentile world are now attending or waiting as it were, to see what you Jews will do, who of you be true sons of God, who not, that is, who will now accept and embrace the faith of Christ, who will not, their happiness depending punctually upon the issue of this.  
20. For the creature was note h made subject to note i vanity, not willingly, but by reason of him who hath subjected the same, in hope.]  
Paraphrase 20. For the heathen world hath for these many years been (for the generality of them) enslaved to Satan, and, by him, to that wretched miserable estate of ignorance and Idolatry, and all those vain and unclean bestial worships, and so as many as have gone on in those vile courses have been involved also under that desperate impossibility (as to the eye of man) of recovering to the least degree of bliss: And all this not (absolutely) willingly, or upon their own free choice, but by the devils imposing it on them as an act of religion, a concomitant and effect of their Idol-worships (see note g.) in which he commanded all these villainies. This makes it reasonable to suppose of these heathens, that they are willing to be rescued from lving any longer under these slaveries, and the Gospel was the only means to do that. Thus much of the verse seems to be best put in a parenthesis, that so that which follows may connect the 19 with the 20. verse, thus, The creature attends the revelation of the Sons of God, In hope,  
21. 
† That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because the creature itself also shall be delivered from the bondage of note k corruption into the glorious liberty of the children of God.]  
Paraphrase 21. That they also (the very heathens) shall by the Gospel and the grace of Christ be rescued from those courses of sin, to which they have been so long enslaved, into that glorious condition, not only of free men redeemed by Christ out of that bondage to Satan, to live and amend their lives, but even of Sons of God, to have right to his favour, and that immarcessible inheritance attending it.  
22. For we know that the whole creation groaneth, and 
* is in pangs of child birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  travaileth in pain together until now.]  
Paraphrase 22. For this is visible enough every where in our preaching, that the Gentiles are very forward to receive the Gospel, when they hear it, while ye Jews generally reject it, and so the Gentile world is as it were in pangs of travail, ever since Christ's time till now, ready to bring forth the sons of God, the true children of faithful Abraham, when the Apostles, who must midwife out this birth, shall but preach unto them, Act. 28. 28.  
23. 
† And not only to but they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for note l adoption, to wit 
* the deliverance  the note m redemption of our body.]  
Paraphrase 23. And as the Gentile world do earnestly expect this discovery (v. 19) who of you Jews will receive Christ, who not, that they may reap their advantage by it, have the Gospel freely preached to them; so they that have received the faith, that are already converted, and so have not that want of the preaching or revealing of it, have yet another advantage of this revelation, viz. to have their persecutions at an end, which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry, Mat. 10. 23. and so even we ourselves wait for this season, and groan in the mean while under the persecutions, expecting one kind of adoption, deliverance from servitude and oppressions, the rescuing our outward man out of the afflictions which encompass us at the present (see v. 18.) (and deliverance from which 'tis clear we have not yet attained to) and also from death itself by the resurrection of the body.  
24. 
† For in hope we are escaped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For we are saved by hope: but hope that is seen is not hope; for what a man seeth 
* why doth he also hope? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  why doth he yet hope for?]  
Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in God's time, yet this we have as yet no possession of, save only in hope, which, according to the nature of it, is of things not presently enjoyed, for vision or possession excludeth hope.  
25. But if we hope for that we see not, then do we with patience wait for it.]  
Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lie upon us, being confident that in God's time we shall be, though yet we are not, rescued out of them.  
26. Likewise the spirit also 
† joins in relieving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See note on Lu. 10. b.  helpeth our note n 
* distresses  infirmities: for we know not what we should pray for as we ought; but the 
† same spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spirit itself 
* doth more than intercede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  maketh intercession for us with 
† unuttered groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  groan which cannot be uttered.]  
Paraphrase 26. And for the fortifying and confirming of this hope, and this patience in us, even in the time of our greatest present pressures, we have this advantage from Christ now in the Gospel, his spirit that raised him from the dead, and will raise us v. 11. intercedes and prays for us at the right hand of his father, where he always maketh intercession for us, that not what is most easy, but most advantageous, may be sent us. And so though according to the notion of things under the law, temporal felicity was a very considerable thing, and affliction in this world an expression of God's wrath; now under the Gospel there is a special kind of provision made, by assuring us that God knows best what is for our turns, and consequently that when we pray, but know not ourselves what is best, nor consequently what we ought to pray for particularly, health, or wealth, or honour, than Christ joins his helping hand to ours, joins his alwise and divine prayers (for that which he knows we most want) to our prayers, and so helps to relieve us in all our distresses, not by rehearsing or reciting all our particular requests, and enforcing them upon his father, but (which is far more for our turns) presenting unto him our general wants, interceding, yea more than interceding for us, even powerfully bestowing those things which are truly best for us, though ofttimes they be least for-our palates at the present.  
27. And he that searcheth the heart knoweth what is the mind of the spirit, 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because he maketh intercession 
† perhaps, for holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the Saints 
* according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the will of God]  
Paraphrase 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly, understands also the desire and intention of the spirit of Chr●●● 〈…〉 heed of its being articulately form in words, viz. that interceding for all holy men, it asks for them all those things that tend to the making them better, whatsoever God likes, and thinks best for them, not what they like themselves (and this immediately God grants to us, whatsoever it is, sometimes tribulations and afflictions, as the most proper and agreeable for us.)  
28. And we know that 
† or, God cooperates all to good, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all things work together for good to them that love God, to them who are the called note o according 
* to purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to his purpose.]  
Paraphrase 28. And accordingly this we know and find, that all things that do come to pass, or befall them that sincerely love God, those that cordially adhere to him, or that according to the purport of the Gospel are received and favoured by him (see Rom. 1. 6. and note on Mat. 20. c.) do by the gracicious disposition of God concur and cooperate to their advantage, which sure is a sign that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves.  
29. For whom he did foreknow, he also 
† hath preordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did predestinate to be conformed to the image of his Son, that he might be the first born amongst many brethren.]  
Paraphrase 29. For indeed whatsoever thus befalls us is not to be looked on as the act of man, by some general permission only of God, but as his special decree and choice for us. For all whom God hath foreapproved and acknowledged for his, according to the purport of the Gospel, whom he knew as a shepherd doth his flock, Joh. 10. 14. (that is, the lovers of God, so favoured by him, v. 28. and c. 11. 2.) those he hath also foreappointed to suffer, 2 Thess. 3. 3. after the manner of Christ, Phil. 3. 10. that they might be like unto him as younger brothers unto the elder, Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances, and to glory v. 18. just as he himself hath done before them.  
30. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.]  
Paraphrase 30. And those whom he hath thus predetermined to sufferings, those he hath accordingly called to suffer actually, 1 Pet. 2. 21. and those whom he hath thus called to suffer, those upon such trials sincerely passed, he justifieth, or approveth of, commendeth, and pronounceth them sincere; and those again he either hath, or certainly will reward with eternal glory.  
31. 
* What say we then c. 6. 1.  What shall we then say to these things? If God be for us 
† who shall  who can be against us?]  
Paraphrase 31. What difficulty then can there be in all this? what matter of doubt but that it will go well with us? For if God be a friend, all tends to our good (which was the thing to be proved v. 28. and is proved convincingly v. 29, 30. by an argument called by Logicians Sorites.)  
32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?]  
Paraphrase 32. For he that parted with his own Son in his bosom, and delivered him up to die for our sakes, how is it possible that he should not complete that gift by bestowing all other things that are profitable for us? and either afflictions or deliverances from present pressures, as he sees them most for our real advantage.  
33. Who shall lay any thing to the charge of God's elect? It is God that justifieth.]  
Paraphrase 33. Who shall produce any accusation against those whom God doth approve of? (This the Jews did most bitterly against the Christians, and especially against Saint Paul the Apostle of the Gentiles, judging them for breakers of the Law etc. c. 2. 1. and c. 7. 2.) 'Tis certain that God hath acquitted them.  
34. Who is he that condemneth? It is Christ that died; yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.]  
Paraphrase 34. And than who dares be so bold as to condemn them? As for us, whatever we suffer here, our comfort and sure ground of hope and rejoicing is, that Christ our Lord and Captain hath suffered before us, and, which is more for our advantage, to assure us of delivery either here or hereafter, our crucified Lord is risen again, is ascended to the greatest dignity, and now reigns in heaven, and is perfectly able to defend and protect his, and hath that advantage to intercede for us to his Father (which he really doth v. 26.) to help us to that constantly, which is most for the supply of our wants.  
35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?]  
Paraphrase 35. And then 'tis not in the power of any persecutor on earth to put us out of the favour of God, or to deprive us of the benefits of his love to us, when Christ hath thus fortified us, and ordered even afflictions themselves to tend to our good; we may now challenge all present or possible evils to do their worst, all pressures, distresses, persecutions, wants, shame, the utmost fear, and force, the sharpest encounters.  
36. (As it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter.)]  
Paraphrase 36. (As indeed 'tis the portion of a Christian to meet with all these things in the discharge of his duty, and to have never a part of his life free from them, our Christianity being but as it were the passage to our slaughter, according to that of the Psalmist, Psal. 44, 22. spoken of himself, but most punctually appliable to us at this time, For thy sake etc.)  
37. 
† But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nay in all these things we are more than conquerors, through him that loved us.]  
Paraphrase 37. No certainly; we have had experience of all these, and find these have no power to put us out of God's favour, they are on the contrary the surest means to secure us in it, to exercise our Christian virtues, and to increase our reward, and so the most fatherly acts of grace that could be bestowed on us, through the assistance of that strength of Christ enabling us to bear all these, and be the better for them.  
38. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, 
* nor the present things not these that are to come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nor things present, nor things to come,]  
Paraphrase 38. For I am resolved that neither fear of death, nor hope of life, nor evil angels, nor persecuting Princes or potentates, nor the pressures that are already upon us, nor those that are now ready to come,  
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our lord]  
Paraphrase 39 Nor sublimity of honours, nor depth of ignominy, nor any thing else shall be able to evacuate the promises of the Gospel, or deprive us of those advantages which belong to Christians (according to God's faithful promises) immutably, irreversibly.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. The law of sin] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies, is discernible by the phrase immediately foregoing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the law of 〈◊〉 spirit of life by Jesus Christ, which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospel, which frees us from that which the Law was not able to do. So saith chrysostom and Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The law of the spirit he there calls the spirit, or holy spirit. And then proportionably the law of sin must signify sin itself, which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say they, hath mortified. This those two ancients press, in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues, which interpreted the law of sin to be the Mosaical Law. Of which yet the same Apostle in the precedent chapter, saith that it is spiritual, v. 14. and holy, just, and good, v. 12. spiritual, as given by the spirit of God, and the teacher and cause of virtue; and holy, just, and good, as giving rules of Piety, Justice and Charity, and as they add, Chrysost. t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin, and Theophyl. p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin. And in this sense the phrase is evidently used ch. 7. 23. where bringing into captivity to the law of sin is no more than bringing to the commission of sin, or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. The flesh] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signify the state or condition of men under the Law (mentioned c. 7. Note c.) but that which is the means by which occasionally (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes) the Law became so weak and unable to restrain men, viz. the carnal or fleshly appetite, which is so contrary to the proposals and prescriptions of the Law. So c. 7. v. 18. I know that in me, that is, in my flesh, that is, the carnal part of a man, (such especially as is there represented, and defined v. 14. to be carnal, and sold under sin) dwelleth no good thing: so here v. 1. They that walk after the flesh, are opposed to those that walk after the spirit, and that are in Christ Jesus: and so v. 4. 5, 6, 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mind, or desire, of the flesh is enmity to God, direct opposition to him (viz. that law in the members warring against the law in the mind, c. 7. 23.) and v. 8. 9, 12, 13. And so in this verse, viz. that the carnality of men's hearts was too strong for the Mosaical Law to do any good upon them. And so the Law was weak, not absolutely, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through the flesh, that is, The Mosaical dispensation by the promises and terrors which it proposed, was not able to subdue carnal affections, to mortify lusts, to bring men to inward purity, which to the flesh was more ingrateful than that temporal, promises should persuade any man to undertake it, when there were not temporal punishments to drive them to it, as in case of Concupiscence, opposed to that inward purity, there were not, (see Note on ch. 7. e.) And so 'twas not possible for the Law to bring them to any good, Christ's reformation was necessary thus to call carnal sinners to repentance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Righteousness] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people (see c. 2. 26.) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance, or decree, are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being pleased, or thinking good. It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14, 40, 45. Ps. 119. 12. and denotes those laws which God had given to the Jews beside the Moral Law, or law of Nature to all, the peculiar ordinances of Circumcision, etc. So Heb. 9 1. The first covenant had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theophylact, types, institutions, laws, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worships, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning the Tabernacle, all which were peculiar to the first covenant, the Mosaical oeconomy; so Luk. 1. 6. where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the commandments or Moral Law, is subjoined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances, or Jewish observances. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinances of the Law, or statute-law, as it were, as that of Circumcision, etc. which being designed by God to teach them abstinence from all impurity, but not so made use of by the carnal Jews, is said here to be perfected and completed by Christ by his plain precepts of inward purity. By this perhaps may be explained Rev. 19 8. where of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fine linen pure and white, it is affirmed, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be rendered the ordinances of the sanctuary (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 9 2, 8.) that is, the garment that the Priest, when he entered into the Sanctuary, was to wear, by the Levitical Law. See Note on Rev. 19 a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Cry, Abba, Father] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may perhaps best be rendered crying Abba, that is, Father, so as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Neuter, not Masculine gender, and the abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is by interpretation, or, which is. If that be not it, both here and Gal. 4. 6. then, as Mar. 14. 36. (when it is used by Christ, who spoke Syriack, 'tis certain that it was but the same word twice repeated) so must it be here, and no more than a form of compellation, wherein a son expresseth his confidence and dependence on his father's kindness and goodness to him; or else a form of petitioning, as in Christ it was, Abba, Father, all things are possible to thee, remove this cup from me. And so it signifies no more than to look upon God, as children on a father, as on one that means all good to us, if we be not wanting to ourselves; referring to his rich Evangelical promises, in opposition to the more servile affections of the Jews, which performed those external obediences only that were commanded under penalties, but had no care of purity and uprightness of actions, as slaves, and not as sons. That this should be taken from a Roman form of haeredipetae, suing to a rich man for his inheritance, is but a fancy, sufficiently confuted by this, that the crying Abba here supposes having received the Spirit of adoption, and doth not prepare for it. And so Gal. 4. Because ye are (not, that ye may be) sons, God hath sent the Spirit of his Son into your hearts, crying, Abba Father; where first they are sons, and have the Spirit of Christ in their hearts, that filial spirit, and because they are such, God hath sent, etc. As for that that follows, And if sons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than heirs, that is not peculiar to the Romans neither; for though among them the children of both sexes were admitted to inherit, but among the Jews the females were not admitted, save in defect of males, yet speaking here of sons, he may very fitly refer to sons among the Jews, and from the law of their inheriting the father's goods, conclude of all children of God, and not only of males (for that difference is not at all considered here) that they shall do so too, that is, be heirs also. Besides, it was a law among the Jews, as well as the Romans, that adopted sons, in respect of inheriting, were equal with natural; and that is the thing that is chiefly here meant by, If sons, than heirs, that is, this adoption into sonship is as sure to bring us the inheritance, as if we were the natural sons of God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Creature] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation or creature, being a general word, without a restraint (and likewise with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all joined to it v. 22.) is here set to comprehend all mankind, the Gentiles as well as the Jews, and (having before spoken of the Jews) here the Gentiles peculiarly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, the creature, and the world, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the creation, (as the same is expressed here v. 22.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the world, Mar. 16. 15. which is in S. Matthew in the parallel place, Mat. 28. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nations, and so Col. 1. 15. and so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world simply, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature here, for the heathen world, 2 Pet. 1. 4. and elsewhere. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creature, 2 Cor. 5. 17. is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man, Eph. 4. 24. All by Hebrew idiom, wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature, signifies man among their Rabbins, as when they say of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall come to judge the creatures, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men. And that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. every humane creature, that is, the heathens peculiarly (as far as the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection will extend it, that is, to all heathen magistrates in authority over them, which is the importance of all v. 17. not all men absolutely, but all superiors, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) will appear, 1. by the doctrine which he is there confuting, that of the Gnostics, which taught liberty and manumission of Christian servants from heathen masters, and proportionably of Christian subjects from heathen Kings; and 2dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles, that they might not speak ill of them as of evil doers, which they would be most apt to do, in case they should withdraw their obedience from their lawful Princes, as soon as they were become Christians; and 3dly by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men in the same sense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the Gentiles among whom they lived, Rom. 12. 17, 18. with whom they are there required to live peaceably, and to do nothing but what might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good before them. From which general precept the Apostle there immediately proceeds to (the same particular, which is the matter of S. Peter's command) obedience to the supreme power (than heathen) ch. 13. 1. (see Note on Col. 1. 6.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Waiteth] What is here said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the expectation of the creature, that is, of the Gentile world, must be understood according to the sacred prophetic dialect, wherein men are said to desire, and seek, and hope, and expect that (sometimes) which they do not distinctly know or think of, upon this score, that it is the general, indefinite, though not the particular, determinate object of their desires; that, supposing men to desire that which is best for them, most for their present turn, this being most eminently so, is the only true matter of satisfaction to those their appetites. Thus all men being supposed to desire felicity, are said to expect and desire Christ, because he is the only true way to that: As on the other side, the wicked, that pursue an evil course, are by the wise man said to seek death, though 'tis sure they have no particular design upon it; and so Prov. 8. 36. to love death. Thus when Jacob Gen. 49. calls Shiloh, or the Messias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation of the Gentiles, and on whom the Gentiles shall trust, and so Hag. 2. 7. The desire of all nations shall come, that is, literally the Temple (that should then be re-edified) and under that shadow, Christ, he in whose coming was contained a full satisfaction to all the wants, and desires▪ and thirsts of all the heathens in the world. And so here it is not at all necessary to the verifying of this speech of the Apostle, that the Gentile world all this while, (or even at that time wherein he spoke) should either know Christ, or what 'twas to be the sons of God, or that the revelation of this by the preaching of the Gospel to the Jews tended so particularly to their advantage: But, as the Gospel of Christ was the collection of all those advantages that they aspired to, and as being the sons of God was the believing on Christ when he was preached, so the Apostle, that knew that upon the having preached over all the cities of Jewry (and so made discovery, who of them would repent and believe the Gospel, who would be finally contumacious) the Gospel should immediately be preached to the Gentiles, and so the blessedst thing in the world befall them, the satisfaction to all their desires and groan, may truly say, that the expectation of the Gentile world attended and waited for this. Which interpretation will be more perspicuous, when it is considered, that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the head, or, as Theophylact fetcheth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from holding out and bending forward the whole head to that which is firmly hoped for, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waiting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or attending, that follows, are but phrases noting the approach of any thing, and not their explicit knowledge that it doth so; as when Christ bids them, when such and such things come to pass, lift up their heads, for their redemption draweth nigh, Luk. 21. 28. that is, than your deliverance approacheth, though perhaps many of them that should have their parts in it, knew nothing of it. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being best rendered attendeth, waiteth, notes only this period to be it, before which the Gospel was not to be so freely preached to the Gentiles and after which it was, and is not to be restrained to their looking, or expecting of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Manifestation] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation signifies the explaining or displaying somewhat that was before obscure and covered, and so the revelation of the sons of God will be the discovering who are truly such. This was to be done among the Jews, who all pretended to that title, by the Apostles preaching the Gospel to them, in the power of Christ's resurrection; and they that did not now receive him so testified, 'tis evident they were bastards and not sons, though before, they might have the excuse of ignorance to extenuate their fact, Luk. 23. 34. 1 Cor. 2. 8. Thus it is said by old Simeon of Christ (which should prove for the falling and raising of many in Israel, Luk. 2. 34. a stumbling block to the proud obstinate Pharisee, but a means of raising the humble sinner to new life, and a sign that should be matter of contradiction, a strange person, that should be matter of great dispute and division among the Jews, some believing and others rejecting him) that by this means the thoughts, or machinations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or designs, of many should be revealed, that is, by their dealing with Christ it should be discovered what kind of men they were, truly pious, or no, those obedient children of God which they pretended to be, or else the quite contrary. Now because by the Apostles preaching of Christ to the Jews this discovery was to be made, and so the Gospel first preached to them, before they went to the Gentiles, and upon the Jews rejecting Christ, the Apostles were then to depart and go to the Gentiles, therefore the creature, or Gentile world, are said earnestly to expect, or wait for, this discovery, as a thing by which they were to receive this great advantage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the end of ver. 20. which must connect with this, the former part of that verse so far being but in a parenthesis) in hope that they also ver. 21. that is, the Gentiles, that shall receive the Gospel, as well as the believing Jews, shall be redeemed from their customs of sin, which made them such slaves, and become partakers of that glorious title of sons of God also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Made subject] The only difficulty here is, by whom the heathen world was subjected to that which is here called vanity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption, ver. 21. For though here the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was subjected might be so rendered as to refer to no other Agent but themselves, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spontaneous devil, that most of our mischief and sin is imputable to, yet here follows, in this verse, mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath subjected them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 'tis also affirmed of the creature, that is, the Gentile world, that it was thus subjected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not willingly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of him, whosoever it is, that subjected them. The place is generally interpreted of God, that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if so, it must then be said that he subjected the heathen not by any positive act, but (as he is said to harden) by desertion, & leaving to themselves, to which this slavery to their customs of sin is consequent. But it may also be interpreted of the Devil, who by God's permission (in just punishment for their Idolatries) had, and exercised such power among the heathens, and engaged them in all wickedness. And this is perfectly agreeable with the truth of the fact. For the Devil being worshipped by the heathens, did by that means infuse into their worships all the villainy in the world, made all unnatural sins part of their devotions, in their mysteries, Eleusinia sacrae, Venus and Flora's feasts, etc. and so what they did in that kind they did not willingly, as 'tis here said, but in obedience to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Devil that had gotten such authority among them, and kept them in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slavery, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or servitude, of corruption, doing it. in obedience to his commands. Thus doth Eusebius, l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us of Carpocrates, that it was his avowed doctrine, that there was no other way of escaping or appeasing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worldly princes, as they called them, but by paying them their deuce by all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural filthiness. And we know 'twas most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina, to appease those false gods. Thus are men said to be caught, and held in the snare of the Devil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive, or captive, by him, 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after, till by repentance and reformation they get out of it. And there is no circumstance in the whole Context, that renders this improbable to be the meaning of it, but on the contrary this subjection from whence they hope to be delivered, is opposed to that freedom which Christ gives, and that is, from the hands of enemies, Luk. 1. 74. that is, from Satan, etc. who may therefore be resolved to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that subjected them. That which hath inclined interpreters to apply it to God is, first, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope, which follows, it being not imaginable that the Devil should subject them thus, in hope, etc. But that seems to be a mistake, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope belonging to the end of the former verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, waits in hope, all the rest of the 20th v. being read in a parenthesis, as the reason of their waiting, v. 19 Secondly, the resolving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies the other creatures of God, beside man; but that hath been showed to be a mistake also, Noted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Vanity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity hath a double notion, one as it refers to the heathen Idols, which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothings, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain, or vanities, Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship; and so 'tis Eph. 4. 17. where he warneth them not to walk, as the rest of the Gentiles do, in the vanity of their own mind; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grew vain, Rom. 1. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain by nature, in the Book of Wisdom, speaking of that popular custom of Idolatry, that had generally overrun them all, and so 2 Pet. 2. 18. Another notion of the word there is as it is rendered by Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wretched, miserable. And both these may seem to be here put together, as the course of the Gentiles was an idolatrous, villainous, and withal an unhappy wretched course (to which the Devil had brought them, and God in his just judgements had delivered them up, for their despising the light of nature) of which some of them were so sensible, viz. those that by study of Philosophy, or travail into Egypt (where they might hear of the worship of the true God) came to any knowledge of the truth, that they expressed their dislike of their own ways, and their desires to be rid of these so great burdens, that thus pressed down their Souls. Thus did Porphyry and others lament the impurities of their natures, which they found within themselves, and set up a special project and pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatives, and, when other helps failed, made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magic and sorcery to that end, consulted with the Devil to help to make them pure; and this, as discerning this want of purity to be utterly destructive of that true happiness which, as rational creatures, they could not but seek after. And in this respect it is, that here 'tis said of these heathens, that they were thus subjected not willingly, but through Satan's malice, and God's just judgements upon them, and yet had some kind of dark hope, that they should have some means allowed of rescuing them, and so did in a manner expect Christ, and wait for a reversion of the Gospel, when the Jews had done with it, and so (as 'tis observable in the Acts) when he was preached unto them and the Jews together, did more readily and universally receive him, than the Jews did.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Corruption] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes those abominable unnatural uncleannesses which the Gentiles were guilty of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1. 4. the corruption through lust which was in the world, the unnatural lusts among the Gentiles and Gnostics. So again 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made to corrupt, or good for nothing but to corrupt others, an expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unnatural irrational creatures; and again in the end of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their corruption, which what it signifies may be guessed by the luxury and licentiousness that follows v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living luxuriously in their deceits, or heretical Gnostick practices: so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19 servants of corruption, answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the servitude of corruption, in the same sense clearly, and this very agreeable to Deut. 4. 16. lest you corrupt yourselves, etc. So Wisd. 14. 12. having said that the devising of Idols is the beginning of fornication, he adds that the invention of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corrupting of life. And in Philo de special. leg. praec. 7. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corruption, fornication, adultery, several branches of sin against that law. (See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Adoption] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoption signifies the assuming those into the number of children which are not so naturally. In the 15. v. it is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude, and v. 21. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of the sons of God; for they that are adopted, if they were servants before, are made free men and sons together: and so here it may signify the change of state from servitude to sonship; and because it is spoken of in this verse as a thing not yet had, but expected by Saint Paul and such as he, those that had the first-fruits of the spirit, that is, had received the Gospel, and believed in Christ, and so were already Sons of God, received into his family by adoption, therefore it must here be taken in some other notion, different from that which is ordinary, and in opposition to some other servitude; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, will incline to interpret it an assumption and delivery out of that that then lay upon the body, the persecutions (a kind of Egyptian servitude) which lay then sharply upon the Orthodox Christians, and that partly by rescue here out of them, granting them Haltionian days, as upon the destruction of the Jews, their persecutors, they had, and partly by the resurrection of the body, for those that were not thus rescued in this life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Redemption] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally, and that from pressure or calamity, present or approaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, escaping, release; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lie upon that, and make it groan also (though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of using a word, that had been used before in a different sense) Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption, deliverance from persecutions, draweth nigh; and so it seems to be used here, of which he saith v. 24. that in hope they are escaped, and in the mean time with patience expect, v. 25. And of these distresses, and the advantages of, and deliverance from them, he continues the discourse from hence to the end of the Chapter, (as he had begun it v. 17, 18.) as that wherein our conformity with our elder brother consisted, to suffer, as he did, and wherein their delivery, so glorious and remarkable, would be a first preparative conformity to his resurrection. But this not to exclude, but include also the farther deliverance of the body from death itself, by the resurrection, which is answerable to Christ's resurrection also, and promised as the only means to support their faith, and patience, who should not be delivered here, but lose their lives for the faith of Christ. Thus the word is used 1 Cor. 1. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Infirmities] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weakness, weak, and being weak, in the New Testament oft signifies diseaset, distress, miseries, afflictions, that befall our humane state; so Mat. 8. 17. it signifies the disease that Christ cured, and so Luk. 13. 11, 12. Joh. 5. 5. and 11. 4. Act. 28. 9 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick, Mat. 25. 39 Luk. 10. 9 Act. 4. 9 and 5. 15, 16. 1 Cor. 11. 30. (as on the contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong, Mat. 9 12. signifies the healthy) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9 2. Joh. 4. 40. 5. 3, and 7. so c. 6. 2. 11. 1, 2, 3, 6. Act. 9 37. 19 12. Phil. 2. 26, 27. 2 Tim. 4. 20. Jam. 5. 14. (and very oft for sin the disease of the soul.) And so it signifies here, even all the sad particulars mentioned v. 35. and which, if the Context be observed, will appear to belong unto this place, and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labour, sorrow, is frequently used for disease, distress, and rendered by the word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses; so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching. See note on 1 Cor. 8. b. and on Gal. 4. ●.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. According to his purpose] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by 
* in Praef. Cat. p. 1.  Cyril of Hier●salem thus interpreted, that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man's genuine choice, and resolution of mind, that love of God that casts out fear, that courage that is not daunted with sufferings, (not, as Grodecius interprets it, cujuslibet propriam voluntatem, in opposition to God's, but, I say) every man's genuine, that is, sincere, choice, or purpose, in opposition to the hypocritical, temporary, outward profession of some that enter into Christianity. For as in him it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thy body be present among the disciples of Christ, or the illuminate, but thy mind go not along with thy body, it profits thee nothing. Thus, saith he, Simon had his body baptised with water, but not his heart illuminated by the Spirit; his body descended into, and ascended out of the water, but his soul was not buried with Christ, nor raised again with him. And so he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the purpose of mind when it is genuine, or entire, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. (not, as the interpreter reads, propositum cum adest proprium) renders thee called, that is, puts thee in number of those who are styled the called of God, that is, sincere disciples of his, to whom this Gospel-privilege here belongs, that all things tend to their good, from tribulation to death itself. So in the same author a little before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good purpose and resolution (consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enroled, and their persons entered into the military calling) is used as a phrase to express them to be Christians that had resolvedly taken that calling upon them. And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower, adherent, subject, servant, especially in an army, 1 Kin. 1. 41, 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father, making our sincere embracing of Christ's discipleship (or the being called, that is, wrought upon by Christ's call effectually, and not bringing only the body to Christ, and leaving the mind behind) the condition without which the promises and advantages of the Gospel do not belong to any. In the same sense as 
* Ed. Sylb. p. 325. l. 18.  Clemens Alexandr. Strom. 7. speaking of the one true Church, in opposition to heretical mixtures, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into which those that are just according to purpose are admitted; in the sense that elsewhere 
* p. 197. l. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man's purpose, and 
* p. 200. l. 52.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose, or resolution, of single life is used by him. In like manner Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man becomes called according to purpose, that is, according to his own choice, for, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Calling is not sufficient, for then all should be saved, for all are called, but there is need of our will and choice in obeying the call. But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God, which calls (and not to them which are obedient to the call) than the meaning must be, those that are called according to purpose, that is, those that according to God's counsels revealed in the Gospel, are the men to whom God's favour, and so his promises belong. That the former of these is rather to be embraced in this place, may be conjectured by the nature of the subject, which this phrase called according to purpose, is set to express, viz. those that love God, which are Christians, endued with that grace of charity, or love of God, which will fit them to suffer for, or with Christ, and if it doth so, doth by that appear to be cordial and sincere, not hypocritical. And of such constant resolute lovers of Christ it is here said, that it is one of the privileges of the Gospel, that all things (how sharp soever) that befall them, do tend to their good. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, one that is called according to purpose, one that steadfastly and cordially adheres to God, will be directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be clearly applied to God, and that in the matter of election without consideration of works, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of God that calls the Gentile Idolaters to Christ, when the perverse Jews are left to themselves, yet that which determines it there to God is not only the matter which makes it necessary, but the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose, the purpose of God to call the Gentile world to the knowledge of Christ. And in other places, as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 3. 11. the eternal purpose (of God again,) or God's promise concerning the several ages of the world, so there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose 2 Tim. 3. 10. which demonstratively signifies a grace or virtue among Christians, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience, and sure signifies a general good resolution and purpose of mind, having an influence on the whole Christian life, and so fit to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole conversation next before it.    

CHAP. IX.  
1. I Say the truth in Christ, I lie not, my conscience also bearing me witness note a in the holy Ghost]  
Paraphrase 1. These things being so, that there is no true purity or consequent justification to be had by the Law of Moses, nor any way but by Christ, whatsoever ye think of me, (looking on me, I know, with an evil eye, as if I were your enemy) I protest before Christ, and testify to you, my brethren of the Jewish nation, that truth, of which mine own conscience in the presence of the holy Ghost (that is privy to, and searcher of hearts) is witness to me,  
2. That I have great heaviness and continual sorrow in my heart.]  
Paraphrase 2. That the thought of my brethren the Jews, that depend upon the Law, and confide in their own righteousness, and will not be brought to look after Christ, and that inward purity by him prescribed, in stead of the external circumcision, etc. is matter of great grief and incessant torment to my soul.  
3. For I could wish that myself were 
* an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note b accursed from Christ, for my brethren, my kinsmen according to the flesh;]  
Paraphrase 3. So far am I from deserving to be thought (as I am) their enemy, that I could be content that I were separate or excommunicate from Christ's Church, not only to want the honour of Apostleship, but to be the most abject creature▪ separate from the body of Christ, the communion of Saints, and so delivered up to Satan, (see note on 1 Cor. 5. e.) Or that, as Christ being not accursed, or worthy of any ill, became a curse for us, so after his example, any the saddest condition might fall on me; Or, if it were possible, and if it might any way tend to this end, I could, me thinks, be content to part with all mine own hopes and interests in Christ, even mine eternal heaven and bliss, on condition my brethren and consanguineans, the Jews, would leave their trust in the Law, and in their being Abraham's seed, and come in to the Gospel, and make use of the privileges that are allowed them there. So passionate is my love toward them, that I could endure any loss by way of expiation for them, to rescue them from their infidelity, and the destruction that attends them.  
4. Who are Israelites; to whom pertaineth the adoption, and note c the glory, and the covenants, and the giving of the Law, and 
† the worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the service of God, and the promises;]  
Paraphrase 4. They being the people to whom Christ was primarily and principally sent, the posterity of Abraham, and Isaac, and Jacob (and favoured by God for their father's sakes) and honoured with the privilege of being acknowledged as sons, or people of God, the privilege of having God present among them, his majesty shining, as it did in the ark, 1 Sam. 2. 12. Psal. 83. 3. the covenants, that is, both the word of the covenant, and the sacrament of the covenant, circumcision and sprinkling of blood, Gen. 17. 10. Exod. 24. 8. the giving of the Law to them in tables, the prescript manner of worship appointed by God himself, and the promises of the Messias, etc.  
5. Whose are the fathers, and out of whom as concerning the flesh Christ came, who is over all, note d God blessed for ever. Amen.]  
Paraphrase 5. They coming from the Patriarches, and Christ the (incarnate) Son of God coming from them, taking his flesh, and being born of a Jewish woman, though he were above and over all creatures in the world, God blessed for ever, the title by which the one supreme God was known and expressed among the Jews.  
6. 
* But it is not possible that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Not as though the word of God 
† should have miscarried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath taken none effect: For they are not all Israel, which are of Israel.]  
Paraphrase 6. But whatsoever becomes of these children of Abraham according to the flesh, yet for all this the promise of God made to him doth no way miscarry, the sins of Abraham's carnal seed cannot make God's promise to be frustrated, ch. 3. 3. (from which place to this, the discourse begun ch. 3. 2. had been interrupted, and not resumed again till now, and here resumed and pursued) for the promise was not made to his carnal, but spiritual seed, to believers begotten after the image of his faith; the privileges made to Israelites do not belong to all that are of the stock of Jacob.  
7. Neither because they are the seed of Abraham, are they all children: but in Isaac shall 
* the seed be called to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy seed be called.]  
Paraphrase 7. Nor doth the adoption (the second privilege v. 4.) or the privilege of being received in by God as his peculiar people, belong to all that are come from Abraham, for it was once said to Sarah, Gen. 21. 12. that the promised seed should be confined to Isaac's line (or, from Isaac shall come the blessed seed, or, that shall be the blessed seed that comes from Isaac, see note on Mat. 2. k.) and Ishmael, though he were Abraham's child, should not inherit, nor have any part in it, or (as Theophylact) those shall be the seed of Abraham, who are born after the manner of Isaac's birth, that is, by the word or promise of God.  
8. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.]  
Paraphrase 8. Which signifies that the privilege of adoption belongs not to all Jews, or to men as being born of that stock, but being made over by promise, it belongs to those to whom the promise was made: that is, not to those that expect justification by observation of the Mosaical law of circumcision, etc. or depend upon their absolute election, as Abraham's seed, and so live negligently and securely; but to the faithful regenerate Christians, which are the seed adumbrated in Isaac, and called the children of promise here, & heirs according to promise, Gal. 3. 29. the men to whom the promise belongs which was made to the faithful Abraham, and such as he was, begotten spiritually after the similitude of his faith, though they sprang not from his loins.  
9 For this 
† speech was a speech of promise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the word of promise, 
* According to this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note e At this time will I come, and Sarah shall have a son.]  
Paraphrase 9 For the birth of Isaac was an act merely of God's free mercy, a work of extraordinary providence, for which neither Abraham nor Sarah had any ground to hope, but only that promise made Gen. 17. 21. & 18. 10. in these words, According to this time, (that is, the time of bearing children after conception) I will visit thee and give thee a son; by which 'tis clear, that the birth of Isaac was an effect of God's promise, and nothing else, and so that they to whom the promise belongs, that is, not the natural sons of Abraham, but the spiritual sons, not they that descend from his loins, but they that follow the example of his faith, whosoever they be, Jews or Gentiles, may, (upon obedience to the faith) and shall be accepted for his children, as Abraham was.  
10. And not only this, 
† but also Rebecca conceiving at once  but when Rebecca also had conceived note f by one, even by our father Isaac,]  
Paraphrase 10. Another type, there was, and proof of this, in the children of Rebecca, twins, which she conceived by our father Isaac, to wit, Esau and Jacob.  
11. (For the children being not yet born, nor having done any good or evil, that the purpose of God according to note g election might 
* abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand, 
† not from works, but from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not of works, but of him that calleth,)]  
Paraphrase 11. For before their birth, and when neither had done good or evil (which notes the Jews and Gentiles, the one considered without any respect of their legal services, the other of their Idolatries,) that the intention and resolution of God to prefer one before the other might appear to be not on consideration of their (nor consequently of the Jews and Gentiles) performances, but as an act of his own free disposal, in dispensing that greater measure of his favours as seemed best to him, (for that is meant by calling, see note on Mat. 20. c.) even to the Gentiles which had done a great deal, of ill, and not to the Jews when they rejected Christ, even though they performed some external obediences,  
12. It was said unto her, The elder shall serve the younger,]  
Paraphrase 12. It was revealed to her by God, that the elder of the twins should be inferior to the younger (which signifies by way of accommodation, that the Jews the elder people, who had the privilege as it were of primogeniture, should forfeit and lose those privileges which the Gentile Christians attained to, whom God after begat to himself)  
13. As it is written, Jacob have I loved, but Esau have I hated.]  
Paraphrase 13. According to the prediction of the elder's serving the younger, Mal. 1. 2, 3. which though it had been ●rue in their persons, Jacob getting away the birthright first, than the prime blessing from Esau, yet it had not its primary completion in their persons (it no way appearing probable, that Esau did in his person forsake the true God, and fall off to Idols) but had its principal and full accomplishment in their posterities, of whom Malachi hath delivered it from God, long after the death of both their persons, that God preferred the Israelites before the Edomites, though indeed their progenitors Jacob and Esau were brothers, and Esau the elder of them. By both which typical stories it is plain, that as God binds not himself to observe privileges, to give Ishmael inheritance with Isaac, only because he was born of Abraham as well as he, nor to prefer Esau before Jacob, and the Edumaeans before the Israelites, only because they were of the elder house or line; so neither doth he bestow the promises made in Christ either as a prerogative of Isralites, or a reward of legal obedience, but leaves himself free to receive Gentiles as well as Jews, nay to call Gentiles, and reject the Jews, and to accept of the Christian faith in stead of the Mosaical observances, the internal, sincere, Evangelical, in stead of the external, legal obedience.  
14. 
* What say we then? ch. 6. 1.  What shall we say then? Is there unrighteousness with God? God forbid.]  
Paraphrase 14. But do we not by saying this make God unjust? Is it not injustice in him to accept these, to have mercy on believing Gontiles, and to cast off Jews, that are Abraham's seed, which perform the ordinances of the Law, circumcision, etc. No certainly, we charge nothing on God by this; that which we say is agreeable to his own words, Exod. 33. 19  
15. For he saith unto Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.]  
Paraphrase 15. For there, upon Moses' desire to see his glory, he tells him his name by which he will be proclaimed, I will be gracious to whom I will be gracious, etc. and so again Exod. 34. 6. that is, In showing mercy I will do what I think good, without giving thee or any man any further account of it, than mine own most gracious will and pleasure, (not that I have not reasons to do it, but that I need not, in distributing of mercies, which have no foundation in the merits of men, render any other reason or motive, but mine own will, whereby I may do what I will with mine own.) And accordingly God cannot now be restrained in reason or justice from showing mercy to the heathen world, so far, as to appoint Christ to be preached to them. For what should oblige or lay any necessity on him to damn or reject eternally every one that deserved it? From which declaration of God's it follows, that therefore God may most justly call, and accept, and have mercy on Gentiles, invite them to Christianity, though never so Idolatrous, and then save them upon Christian, without legal, performances.  
16. So than it is not of him that willeth, or of him that runneth, but of God that showeth mercy.]  
Paraphrase 16. From which testimony it is plain, that this mercy is not the merit or due peculiarly of them that most violently pretend to have it so, and strive most for it, (that is, of the Jews, as is implied v. 31. though they strive not as they ought to do,) and again that 'tis not any thing of merit in the Gentile, for which God calls him to Christianity, (now the Jew hath rejected it) as 'twas not all that Isaac could do by willing to bestow the blessing on Esau, nor that Esau could do by running to obtain it, when he came running and crying, Hast thou but one blessing, etc. (see Chrysost. t. 5. p. 775.) but only the free mercy of God to undeserving Gentiles, (when the Jews have first had, and contemned this mercy.)  
17. For the Scripture saith unto Pharaoh, Even for this same purpose have I note h 
† raised thee  raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.]  
Paraphrase 17. And for the other part of the doctrine, against which injustice was objected, viz. that of the rejecting of the Jews, and not justifying them, upon observation of Mosaical external performances, without inward purity preached by Christ, there is as plain a testimony again of God's, concerning his dealing in the like case, viz. showing exemplary punishments on impenitent sinners (and such were the Jews that would not believe on Christ, but depended on the prerogative of their birth and legal performances.) And this is in the case of Pharaoh Exod. 9 10. when after the sixth judgement, Pharaoh having hardened his own heart so long, and over and above frustrated Moses' special last warning, Exod. 8. 29. and hardened his heart that time also, v. 32. (answerable to which was the Jews resisting of Christ also after all the rest of the Prophets, stoning the son after the servants, in the parable, and moreover resisting of the Apostles preaching through all their cities, after Christ's resurrection, upon which God gave them up to obduration, and the Apostles departed to the Gentiles,) God takes Pharaoh in hand, and saith he will harden his heart (v. 12.) this time, though not before v. 14. and adds that he had or would have cut him off with the pestilence (see note i.) and utterly destroyed him from the earth, see v. 15. in the praeter, not future tense, but that he preserved him alive beyond his time, raised him out of that great danger, or pestilential disease, that had been upon the land, for no other end, but to make the divine power more illustriously visible in him, and make all the earth hear of the exemplary punishments of God, in this life, upon one that had thus often hardened his heart against God.  
18. 
* So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore hath he mercy on whom he will have mercy, and whom he will he note i hardeneth.]  
Paraphrase 18. From which speech of God's to Pharaoh 'tis evident, that as God in showing mercy is not bound to render any reason of it beyond his own will, v. 15. so when he delivers up an obdurate sinner to the obduration of his heart, this he may justly do if he please, especially when all that is done in this, is not by infusing any quality into him, but by leaving him now to himself, who had so often held out against God, and by inflicting that judgement on him on earth, which had otherwise been at this time his portion in hell; and this for ends formerly mentioned v. 17. Whereas to many others, not so far advanced in obduration, he continueth his admonitions & chastisements, and by that means brings them to reformation. (And as this was most visibly true on one side in Pharaoh, and on many other men on the other side, to whom God shows himself thus merciful, infinitely beyond their merit, of which no account can be given by us, but only God's free mercy; so in the case in hand of the Jews and Gentiles, 'tis most observable, God's free undeserved grace is his only motive to show mercy to the Gentiles, to call them to the Gospel, and his free pleasure to deal thus with the incredulous obdurate Jews, to leave them at last to themselves (upon their hardening themselves so oft, despising the prophets, crucifying the Son of God, and at last rejecting the Apostles, and in them the holy Ghost coming to them, fortified with that great testimony (as of Ionas out of the whales belly, which converted sinful Ninive) the resurrection of Christ from the dead) and so by hiding from their eyes the things that belong to their peace, by withdrawing the Gospel from them, to harden their hearts, Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 21. 40. Act. 28. 26. Rom. 11. 8.)  
19 Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?]  
Paraphrase 19 But upon this passage of Pharaoh 'tis, or may be objected, If God after the sixth judgement hardened Pharaoh's heart, why doth he then expostulate or child with him after that, as 'tis clear he doth, Exod. 9 17. [As yet exaltest thou thyself?] for then God might be said to will his obduration, which he had inflicted on him as a punishment, and then what possibility was there for him to resist his will, that God should still find fault? (Parallel to this it may perhaps be objected in respect of the Jews, who after God's delivering up the Jews to that obduration, foretold Mat. 13. 14. and intimated (though not yet, at the speaking of those words, come to pass) Luk. 19 42. that after the Apostles departing from them, and preaching to the Gentiles, Act. 13. 46. he yet by himself and his Apostles reproves and chides them, when now the prediction of their subversion and total destruction is irreversibly gone out against them, Luk. 23. 44.) To this objection most clearly and punctually proposed (as it concerns Pharaoh at that time of his life, when God said [As yet exaltest thou thyself?] and by intimation and analogy, as it concerns the Jews, his parallel) and indeed to the whole matter before set down, the Apostle answers, 1. by way of indignation against the objecter, to repel the force of his argument, thus,  
20. Nay but, O man, who art thou that repliest 
* to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against God? shall the thing form say to him that form it, Why hast thou made me thus?]  
Paraphrase 20. In matters that thus belong to the wisdom of God, and his dispensations, what man shall dare object any thing against his proceedings? shall the creature dispute with the Creator, or question him, to what end he hath thus and thus dealt with him? Is there any reason to find fault with God (or so much as to make any reply to him) for ask that question of Pharaoh after that time, or doing any thing proportionable to that, to the Jews after judgement was gone out against them? In matters of just and equal God is willing to appeal to and to be judged by us, Isa. 5. 3. Ezech. 18. 25. but in matters of wisdom, whether he hath done wisely or no, in expostulating with Pharaoh and the Jews, when he hath deserted and delivered them up irreversible to the hardness of their own hearts, there is no reason in the world, that what God hath done should be disputed against by us, or that he should be bound to render, or we be supposed to discern a reason of it.  
21. Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another unto dishonour?]  
Paraphrase 21. Nay we give that liberty to an ordinary tradesman, a potter by name (God using that resemblance in this matter Jer. 18. 3.) of the same lump of clay to make one vessel for an honourable use, to be employed at the table, etc. and while the wheel runs, or the stuff grows worse, or miscarries in the hand of the potter, Jer. 18. 4. and so proves unfit for so good an employment, to make another for an inferior, less honourable use, as it seems good to him; and why may we not give God leave to have mercy upon one, who according to the condition of things laid down in the Gospel, is capable of mercy, and so to bring some Jews (a tithe of them Isa. 16. 14.) and a multitude of heathens to Christianity, and to life, by their performance of those conditions on which God hath promised reception, and on the other side to reject all obstinate contemners of them, to leave them in their obduration, nay to deal with them as he did with Pharaoh, by withdrawing all grace, by hiding from their eyes the things that belonged to their peace, after they have so long shut their eyes wilfully and resolvedly against the Gospel, to harden them irreversibly, to make another kind of vessel of them, to some, though not an honourable use, Jer. 18. 4. and so to fulfil that prophecy Isa. 6. 10. Make their hearts fat, etc. and that till their land be utterly desolate, v. 11. and all this upon their former obdurating their own hearts, Mat. 13. 15. which is meant by the vessels miscarrying in the hand of the potter, that is, while he was doing that toward them which belonged to their peace? This being premised for the repelling of the disputer, he now proceeds to a more punctual, clear, satisfactory answer, by way of question also or interrogation, which may be easily dissolved into this positive conclusion:  
22. 
† 〈…〉  What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?]  
Paraphrase 22. God on purpose to express his wrath visibly in this life upon Pharaoh (and in like manner on the rebellious Jews) and to make other nations to take notice what God is able to do in the punishing of sinners (an effect of which you may see clearly in the Philistims, who took warning by the story of Pharaoh, 1 Sam. 6. 6.) suffered this man to live, when he was fit for nothing but hell (having filled up the measure of his iniquities) by his continuing alive, to show some exemplary judgements upon him: Wherein yet there was longanimity expressed, and mercy to him, this estate on earth being more tolerable than it had been to have been thrown into hell presently; as also to the Jews it was, in not cutting them off presently upon their direful rebellions (as most justly he might,) but suffering them to continue a people some time after the crucifying of Christ, and the Apostles preaching his resurrection to them, nay sending them still to preach over every city of Jewry, as Moses was sent to Pharaoh after God's hardening his heart. All which being an act of long-suffering to them, was designed by God to this end of magnifying his judgements on those who should persist in their obstinacy, and showing forth his power most illustriously in their destruction. Well then, this on Pharaoh and on the Jews was done first to show God's wrath in punishing of obdurate sinners, but that is not all.  
23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?]  
Paraphrase 23. There was another more remote end of it, (see ch. 11. 11, 12.) by this means of discernible severity on them, to illustrate and set forth more notably his abundant goodness to others, to afford the Gospel, and the benefits of the coming of Christ, and his presence here on earth (for that seems to be the meaning of the word [glory] as that notes the presence of God among the Jews, see note c. and on John 1. c.) on some others, whom he had prepared and fitted beforehand for these more honourable purposes, believing in Christ here, and reigning with him hereafter. (And thus that is true also, which was said in the other part of v. 18. He decreed to show mercy on the Gentiles and others believing in Christ, as he hardened the vessels of wrath, the obdurate contumacious Jews.)  
24. Even us, whom he hath called, not of the Jews only, but also of the Gentiles,]  
Paraphrase 24. Even us, to whom God hath vouchsafed this favour of revealing Christ to us, some of us Jews, but the far greater number of the Gentiles, who have made use of that mercy of his, and obeyed his call,  
25. As he saith also in Osee, I will call them my people which were not my people; and her beloved, which was not beloved:]  
Paraphrase 25. According to that prediction in Hosea ch. 2. 23. where God saith, I will say unto them which were not my people, Ye are my people; and I will have mercy on her which had not obtained mercy, which notes God's receiving the Gentiles into the Church, which was an act merely of God's mercy (at which the Jewish believers were astonished Act. 10. 45.) utterly undeserved.  
26. And it shall come to pass, that in the place where it was said unto them, Ye are not my people, there shall they be called the children of the living God.]  
Paraphrase 26. And according to that other saying of Hosea, c. 1. 10. which is thus to be rendered out of the original, And it shall come to pass in stead of that which was said to them, Ye are not my people, it shall be said to them, Ye are the Sons of the living God; which place seems to belong to the Jews (not Gentiles) those of them that should believe at the preaching of the Gospel, (for so the next verse Hos. 1. 11. seems to import, and the place which here follows of Isaiah) now after they had been carried captive so oft, and so severely punished by God for their sins.  
27. Esaias also cryeth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall 
† escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be saved.]  
Paraphrase 27. Whereupon Isaiah also prophesies, and proclaims concerning the Jews, Isa. 10. 22, 23. thus, Though the number of the people of the Jews be as the sand of the sea, the number of earnall Israelites never so great, yet a very few of them shall believe in Christ, (see Act. 2. 47.) or, as it is in the original, return, that is, convert from their rebellions to Christ.  
28. note k For 
* perfecting and cutting of the account in justice, the Lord shall even make a summary account on the land; or, the Lord shall make an account on the land, perfecting and cutting short,  he will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth.]  
Paraphrase 28. For the Lord shall deal in justice with, or upon the land of Judaea (the people of the Jews) as one that perfects or makes up an account, and casts off, that is, which in making up an account of a stewardship, having balanced the disbursements with the receipts, leaves some small sum behind; be there never so many of that people, there shall but few be left, the far greater part being involved in infidelity first, and then in destruction.  
29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrha.]  
Paraphrase 29. And as Isaiah saith again, c. 1. g. of the same people, Unless the Lord of the hosts of Angels and stars in heaven, and of the whole frame of the world, had left to us Jew's a seed, (in which, as other things when they are dead use to revive, so that people, almost utterly destroyed, might have some possibility of springing up again) or, as the original in Isaiah hath it, a very small remnant, we had been as utterly destroyed, as Sodom and Gomorrha were.  
30. What 
† ●ay we then c. 6. 1.  shall we say then? that the Gentiles which followed not after righteousness, have note l attained to righteousness, even the righteousness which is of faith.]  
Paraphrase 30. To conclude therefore, that which all this while hath been a proving (and to the proving of which all that hath been said in this Chapter must be referred, as premises to infer this conclusion and no other) is this, That the Gentiles that strove not for justification, that did not so zealously pretend that they were the favourites of God, did attain to it by receiving the faith of Christ, upon which, though they had formerly been Idolaters, they were justified.  
31. But Israel, which followed after the Law of righteousness, 
* came not foremost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath not attained to the Law of righteousness.]  
Paraphrase 31. But the Jews that did most diligently contend to be justified by the Law, did not yet outrun the Gentiles, attain the goal, or get justification before them, but on the contrary, the Gentiles have gotten the advantage of them very much.  
32. Wherefore? because they sought it not by faith, but, as it were, by the works of the Law: for they stumbled at 
† the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that stumbling-stone,]  
Paraphrase 32. And why not? why, because they sought it not by Christ, or by the Evangelicall way, nay could not endure that, when it was revealed to them, but only by the privileges of being Jews, and performance of external, legal observances, and so fell down in the midst of their race, being not patient to believe that their law should be abolished (or that Christ that was born, lived, and died in a mean condition, should be the Messias of the world, 1 Cor. 1. 23.) but upon that one prejudice, casting off all Christianity,  
33. As it is written, Behold I lay in Zion 
* a stone of offence and a stone of scandal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  a stumbling stone, and a rock of offence: and whosoever believeth on him, note m shall not be ashamed.]  
Paraphrase 33. According to that which is written Is. 28. 16. Behold I lay in Zion a stone tried and precious (see note on Mat. 10. b.) but such an one as the Jews should stumble at, thinking it contrary to the Mosaical way, and so falling off from, and persecuting Christianity; which notwithstanding, the true orthodox faithful Christian will still adhere to, and hold fast, and never forsake or deny Christ (see c. 10, 11. and 1 Pet. 2. 6.) nor consequently shall he ever be denied, or forsaken by him.  
The sum then of this whole chapter will be reduced to these five heads: first, the privileges of the Jews, and among them especially Christ's being born of that stock; secondly, that those of them which resisted and believed not in Christ, were delivered up to obduration by God, and the Gentiles taken in in their stead; thirdly, that 'twas most just in God to deal thus with them; fourthly, that some of the Jews at that time believed in Christ; fifthly, that the cause that the rest believed not, was, that after a Pharisaical manner they sought justification by the works of the Law, circumcision, etc. despising the faith and doctrine of Christ, and that Evangelicall way of justification, and so stumbled at the Christian doctrine which they should have believed, were the worse for him and the preaching of the Apostles, by whom they should have been so much the better.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. In the holy Ghost] This special expression of God in, or by, the holy Ghost, which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places, doth denote the special office and prerogative of that holy Spirit, as to plant purity and sincerity in the heart, contrary to all kind of pollution and mixture, especially that of deceit and hypocrisy, so to be privy to the secrets, to take notice of the motions of the heart. And this in proportion with the spirit of a man, of which as Solomon saith, that it is the candle of the Lord, searching the inner parts of the belly, so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man, so as no man else knows them: by analogy to which he infers, that there is no other way of knowing the things of God, but by his Spirits revealing them to us; For the Spirit searcheth all things, even the depths of God, v. 10. in which respect the spirit of the world, v. 12. is set to denote the means which the world hath to instruct us in any thing, the wisdom of the world, v. 13. which is there set opposite to the spirit of God. Thus Act. 5. Ananias, that had in heart and resolution consecrated his estate to the service of Christ, and broke this resolution, or promise of his heart, is said to lie to, or to have deceived, the holy Ghost peculiarly, v. 3. because he had done contrary to the vow of his heart, which (though not under man's, yet) was under the Holy Ghosts privity. And so here beside the witness of the conscience, the Holy Ghost is appealed to, as he that knows the inmost secrecies, and consequently, that that is the testimony of his conscience, which he pretends to be so.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Accursed] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be a curse, in this place, is capable of many significations, each of which may be appliable to the matter in hand, to express the Apostles fervent affection towards his countrymen. First, it may signify, to be excommunicate and cast out of the Church: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies excommunicate, saith Hesychius. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 22. Let him be anathema, is, let him be removed from the Christian assemblies, deprived of those privileges of Christians, which there are afforded them; and so Gal. 1. 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be excommunicated, turned out with the greatest aversation out of the Church of God, avoided, separated from, whosoever shall teach any other doctrine, though he were an Apostle, or an Angel of God, that did it. 
* To. 6. p. 441. li. 13.  So in S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that excommunicate any man, or make him anathema from the Church. If this be the notion, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Christ must signify from the body of Christ, as by a synecdoche the word Christ is used, 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest, that Christ being the head of the Church, he that is cut off from the body, may truly be said to be cut off from Christ. And then he that was by the Jews accused and persecuted for having made a defection and departure from the Mosaical law, and setting up Christian assemblies, in opposition to their Judaical service, may here fitly express his kindness to them, (and how little pleasure he took in departing from them) in wishing himself ejected from the participation of those most valuable privileges, on condition they might be made capable of them. Secondly, it is known that in those Primitive times this anathematising, or excommunicating, was attended with the delivering up to Satan, and that with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very sharp, severe inflictions on the flesh, diseases, afflictions, etc. And therefore anathema in this notion, may be taken with this improvement, and so contain all temporal calamities that he was willing to endure, or undergo for their good. That this is the meaning of the place, may seem probable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans, where in an expression of his zeal to Christ he hath this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the punishment of the devil come upon me, only that I may obtain Christ: where the punishment of the devil cannot be the punishments of hell, which are no way ordinable to the obtaining of Christ, but any the greatest torments or inflictions in this life, or even death itself, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of the flesh. As when Moses in an expression of the like zeal and kindness to his brethren, wisheth that God would blot him out of his book, that is, I suppose, out of the book of the living, in the Psalmists phrase, so as not to be written among the righteous, in that roll wherein the names of all the people of God are supposed to be inscribed; and to be capable of being blotted out, not noting the state of life, and bliss in heaven, for out of that there is no possibility of blotting but that which belongs to this life, that is, either life simply, or living among the people of God, (answerable to excommunication before mentioned.) And accordingly the Arabic translation is, that my body were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an anathema from Christ. And it is an ordinary form of speech among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may I be his expiation; see Aruch, and Cod. Sanhedrin, c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be we thy expiation, which saith Maimonides, is used to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excess of love or kindness to any. The other notions of the phrase, of which it is capable, and have therefore been mentioned in the paraphrase, may be seen at large in Photius, Epist. 216.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. The glory] That the Ark of God, where he was pleased to exhibit himself, is the thing expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory, is clear by that known place in the Old Testament. The glory is departed from Israel, for the Ark of God is taken. And the reason of the appellation is as clear, because the Cherubims being placed in the Ark on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or covering, God was said to be present there in the same manner as on Mount Sinai, (that is, by the visible apparition of Angels there) Act. 7. 53. Gal. 3. 19 Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory in the New Testament, answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins (from Exod. 24. 16. the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelled, or abode upon the Mount, to which the Apostle refers 2. Cor. 3. 9 where the giving of the Law was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory) as may appear by many places. Thus when Isa. 6. 1. we read, after the LordsLords sitting on the throne, that his train filled the Temple, the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house was full of his glory; and then follows immediately, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Seraphim stood about him: and Saint John retains the Septuagin●s reading, Joh. 12. 41. these things spoke Isaiah, when he saw his glory (see Note on Joh. 1. c. and Mat. 3. k.) so Mat. 16. 27. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come in the glory of the father, is explained presently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his angels; and so Mat. 25. 31. in his glory, and all his Angels with him; and so Mar. 8. 38. the glory of the Father, with his holy Angels, and c. 13. 26. where his coming in the clouds (which belongs to the appearance of Angels, which was wont to be in a bright shining cloud, which we ordinarily call a glory) is said to be in power and great glory; and it follows immediately v. 27. and then shall he send his Angels: and so Lu. 21. 27. So Lu. 2. 9 the Angel of the Lord appeared, and the glory shone round about. So Joh. 1. 19 when he had said of Christ incarnate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he dwelled among us, (that Greek word being of the same Hebrew origination with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it follows, and we beheld his glory, the glory as of the onely-begotten of the father, viz. in the descent of the Holy Ghost (with that satellitium of Angels) upon him after his Baptism; the l●ke to which 2 Pet. 1. 17. is called a voice from heaven, from the excellent glory. See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 'tis said of Stephen, that he saw the glory of God, that is, sure, the guard of Angels about God: so these very Angels in the Ark are called the Cherubims of glory▪ Heb. 9 5. Agreeable to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Job 1. 5. the temple of the inhabitation, o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance, or glory, of the most high; and so 2 Cor. 12. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the power of Christ may inhabit upon me, refers to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to this sense, that the power of Christ should so show itself upon him, as God was wont to exhibit himself in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or glorious appearance in the Ark. And thus in the Gemara Babylonica, speaking of the Highpriest, when he inquires any thing of the Urim and Thummim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he turns his face toward Schechinah, that is, toward the Ark, where God is said to inhabit.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. God blessed for ever] This place is so clear a proof of the Divinity of Christ, that Proclus de fide p. 53. saith of it, that it convinces all the Heresies concerning Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it shuts and walls up all passages for calumny from them that love contumely, or railing at Christ. So Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From hence is Arius confuted and put to shame▪ S. Paul proclaiming Christ to be God over all. This will more appear, if it be remembered that it was a custom among the Jews solemnly observed, that when ever the Priest in the Sanctuary delivered the name of God, the people used some words of blessing or praising him, such as these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benedictum sit nomen gloriae regni ejus in secula seculorum, blessed be the name of the glory of his kingdom for ever and ever. So in Gemara Babylonica, Rabbi said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. when I call on the name of Jehovah. do you magnify our Lord; so said Moses to Israel, Deut. 32. 3. when I mention the name of the blessed God, do you magnify. So saith Solomon Jarchi on Deut. 32. 3. From the command of Moses it is, that after the benediction in the Sanctuary the people answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Blessed be the glorious name of his kingdom. To these forms were after added the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or, to age and age, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ages, here, because (say the Rabbins) of the Heresy of the Sadducees, who said there was but one age. So Cod. Berachoth c. 9 In all the conclusions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedictions, which were in the Sanctuary, they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age, but after that the Sadducees had perverted that, and said there was but one age, they decreed that they should say, from age to age. Many evidences of this custom there are in the Old Testament, especially in the Psalms. And the abbreviate of all these forms was (the words used Rom. 1. 25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who is blessed for ever, Amen; and here somewhat more largely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who is above all, God blessed for ever and ever, Amen. Parallel to this are those other, the Doxology at the end of the Lord's Prayer, Mat. 6. and in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him be glory for ever, Amen. c. 11. 36. and c. 16. 7. and Gal. 1. 5. and Eph. 3. 21. Phil. 4. 20. 1 Tim. 1. 17. 2 Tim. 4. 18. and Hebr. 13. 21. 1 Pet. 4. 11. and 5. 11. and 2 Pet. 3. 18. Judas 25. Rev. 1. 6. and 7. 12. In all which places this giving of glory being an acknowledgement of the eternal God, and in several of them being applied peculiarly to Christ (who is distinctly called God, Act. 20. 28. 1 Tim. 3. 16. Tit. 2. 13.) as here, and Heb. 13. 21. and in all the places in S. Peter, and Revel▪ 1. 6. this is a most convincing proof of the Godhead of Christ testified in all these places. And of this custom of the Jews applied to Christ, the Christian Church hath continued two imitations, one in bowing at the name of Jesus, that other in the Eulogy, Glory be to thee, o Lord, when the Gospel of our Saviour Jesus Christ is named.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  9 At this time] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to this season, will best appear by Gen. 17. 21. and 18. 10. in the former of which 'tis rendered in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to this time in another year; in the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to this season for times, which, I suppose, is corruptly set out for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a season, or time of year, and so the meaning will be, according to this time of the year. The Hebrew reads it c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this season, the word rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying indifferently time, (though coming from a root that signifies constituit, it be ordinarily rendered appointed time) and in c. 18. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it, according to the time of life, the Jerusalem Targum, quasi hoc tempore quo vo● vivitis, as it were at this time wherein ye live (unless perhaps that be capable of an emendation, and should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this time; for so Rabbi Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. secundùm hoc tempus anni futuri, according to this time of the future year, and Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, juxta tempus hoc in anno sequenti, cum Sarah erit viva, about this time in the year following, when Sarah shall be alive, taking in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also.) All this seems to denote, not that time twelve month, but the next year at the time of childbirth, reckoning from that time wherein the promise was made (see Paulus Fagius in Collatine) And so 2 Kin. 4. 16. the like phrase, about this season according to the time of life thou shalt embrace a Son, is by the Hebrews interpreted, after the time wherein the fruit shall be quickened in the womb, and come to a perfect firmness of parts, and so come to birth thou shalt embrace, or have, a son. So that according to the time of life may most fitly signify according to the manner, or course, of children's being form in the womb, quickened & born.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. By one] Some other ways of rendering these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one have been thought of by learned men, which it will not be unfit to mention; as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unigenitus was the title of Isaac among the Jews Gen. 22. 2. Heb. 11. 17. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo Byblius by the Tyrian dialect, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the sense will be, Rebecca having conceived by the only-begotten to wit Isaac, our father, or, by Isaac the only-begotten of our father. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems rather to be taken Adverbially to signify at once, (there being no priority in their conception on which to ground any favour to one above another) and best agrees with the design or argument which that is brought to confirm here. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is but a modest circumlocution to express that which is not wont to be plainly spoken, as we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed used ch. 13. 13. and Heb. 13. 4.  
V. 11. Election] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to choose, and to prefer, and is therefore rendered not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prefer, Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election here signifies prelation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's purpose in respect of this (or for the) preferring one before the other, See Note on 1 Pet. 2. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Raised] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here the raising up, as that notes bringing into the world, but the raising out of some low condition; yet not the grave neither, (though to that the word may properly be applied, where the matter requires it) but disease or danger, as it is often used, but especially Jam. 5. 15. the prayer of faith shall save, that is, deliver, recover, the sick, and the Lord shall raise him up, that is, restore him from that sickness. For the notion of it here, it will appear by the Hebrew word Exod. 9 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made thee stand, which the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised thee (from the danger before spoken of, the pestilential disease, or murrain that had lately been upon the land) and the ancient Latin, sustentavi ●e, I have sustained thee; but the Septuagint expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou wert kept, guarded, not suffered to fall into it, preserved and kept alive; so Isa. 49. 8. to raise up or make stand (the word used there) is an expression of preserving, rescuing from danger, delivering. (See Note on Mat. 22. d.) And so this speech must necessarily belong to that part of Pharao's life peculiarly, where in the murrain fell on Egypt, Exod. 9 3. at which time he, for his many repeated obdurations of his own heart, was fit to have been delivered up to instant ruin, had not God for the illustrating of his glory in this vessel of wrath, (thus fitted by himself for destruction) kept him alive a little longer. Theophylact renders it a little otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have set thee in the midst, brought thee out as a person to be exemplarily punished.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Hardeneth] God's hardening of Pharaoh's heart in this place, is that which befell Pharaoh Exod. 10. 1. when God sayeth of him, I have hardened his heart. This was indeed foretold by God from the first of his sending Moses to him, c. 4. 21. Do all the wonders before Pharaoh, which I have put into thine hand, but I will harden his heart, that he shall not let the people go; and again c. 7. 3. I will harden Pharaoh's heart, and multiply my signs, and, etc. But this foretelling it so early is no argument that it was immediately done, but on the contrary, his own hardening his own heart is also foretold Exod. 3. 19 I am sure that the king of Egypt will not let you go, no not by a mighty hand. And accordingly so the story proceeds, God shows miracles and signs before Pharaoh, Exod. 7. 10. and because the Magicians of Egypt did the like with their enchantments, it follows, Pharaoh's heart was hardened (not, he (as if it were God) hardened Pharaohs heart, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed hard, or strong, was hardened, or, by an ordinary acception of Kal for Hithpahel, Pharaohs heart hardened itself. And so it follows, v. 14. the Lord said unto Moses, Pharaohs heart is waxen hard, he refuseth, etc. (and so the very same words are rendered by our English c. 7. 22. and ch. 8. 19 was hardened, in the passive, or, hardened its self in the Reciprocal (not Actively, he hardened) and he harkened not unto them.) After his hardening his heart thus against this first sign and command, God proceeds to a judgement of turning their water into blood, Exod. 7. 16, 17. and this as a sufficient conviction to Pharaoh; for so saith God, Hitherto thou wouldst not hear, but in this thou shalt know that I am the Lord, behold I will smite, etc. And yet after this, Pharaohs heart was hardened, or hardened itself, v. 22. neither did he set his heart to this also, v. 23. because the Magicians did the same things also by their enchantments. Then c●mes the plague of the Frogs on him, Exod. 8. 4. and into the King's chamber, saith the Psalmist; and to deliver him from them he calls for Moses and promises fair, v. 8. and Moses to work some good upon him bids him choose his time when, v. 9 and it should be done for him, that thou mayst know that there is none like unto the Lord our God, v. 10. But this had no effect on him neither, for when he saw there was respite, not yet discerning God's purpose of vengeance on him for his contumacy, he hardened his heart. Whereupon saith 
* in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kimchi, that God hardens hearts by concealing his counsels of judgement from them, as in Pharaoh and Sihon; and it is 
* Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  S. Basils' observation, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's long-suffering, giving him respite, was the cause, or occasion, of his obduration of heart, He hardened his heart, and harkened not, v. 15. And this was a third wilful act of his own obduration, agreeable to what God had foretold of him, c. 3. 19 as the Lord had said. Then comes the plague of Lice, v. 17. and the Magicians are posed with that, and confess the finger of God; and yet for all this his heart was hardened, or hardened its self, v. 19 and he harkened not, as the Lord had said. Then 5 lie, comes a swarm of flies, and with it a sign, as well as a miraculous punishment, no flies swarming in Goshen, but in all the land of Egypt besides, by the division and particularity of the punishment, to make him sensible of his sin, to the end that he might know, v. 22. on purpose to soften his heart. By this Pharaoh was wrought on a little, and gives leave first, that they should sacrifice, then that they should go into the wilderness, only not very far away, Exod. 10. 28. and upon this promise Moses will entreat for him, v. 29. But seeing Pharaoh had already hardened his heart four times, and at one of those times over and above dealt falsely, promised fair ch. 8. 8. and broke his promise, therefore now after this fifth judgement though Moses promise to pray upon his promise to mend, yet he doth it with a particular admonition or warning, more than any time before, But let not Pharaoh deal deceitfully any more, v. 29. intimating that if he did, it would be worse with him then before; and yet v. 32. as soon as the judgement was removed, Pharaoh hardened his heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this turn, this time also. Upon this God sends the sixth plague, that of Murrain upon all the cattle of Egypt, c. 9 6. and the heart of Pharaoh was hardened, v. 7. and so still, all this while, for these six judgements together, though Pharaoh were obdurate, yet this was not God's hardening his heart, but Pharaoh hardens his own heart, and will not let Israel go, as the Lord commanded. Upon this God sends another judgement, that of Boyles and Blains v. 10. and then 'tis said in a new style, The Lord hardened Pharaohs heart, v. 12. which as it was the very time at first referred to by the prediction of God to Moses, c. 4. 21. so was it the judgement implicitly threatened in that special warning, c. 8. 29. and this God never did till then; and therefore as after that warning 'twas said, that Pharaoh hardened his heart this time also, so 'tis here said v. 14. that this time, this turn, now, though not before, God would pour out all his plagues upon his heart, viz. this obduration, or the effects of it. Upon which follows that passage wherein our common translation hath so much mistaken, c. 9 14, 15. not, as we read, For now I will stretch out my hand that I may smite thee and thy people with the pestilence, for the event proves there was no such matter, Pharaoh was not smitten with the pestilence, nor cut off by that means, but drowned in the red sea, some time after; but thus, And, or, For now I had sent, or stretched out my hand, and I had smitten thee and thy people with the pestilence, and thou hadst been cut off from the earth. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense, sent, or had sent, as Mr Aynsworth confesses, and the learned Paulus Fagius out of the Chaldee Paraphrase, Nunc prope erat coram me, ut misissem plagam, & percussissem te, & deletus esses, I was near stretching out my hand to have sent the plague, and have struck thee, and thou hadst been blotted out, referring probably to the plague of the Murrain at the beginning of the chapter (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here, and v. 3. and that falling on the cattle might have fallen on him and the people also,) or else to the Boils ver. 12. which might be plague-swelling, and so proper enough to have cut him off: But (not, And) in very deed for this cause I have made thee stand, kept thee alive, to show, or make to be seen (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies) my power in thee; as when, saith 
* Tom. 5. p. 781.  chrysostom, a man condemned to death is cut up, and anatomised alive, that others may be instructed and benefited by that dissection. By this then 'tis visible, what was the point of time wherein 'tis truly said of God, that he hardened Pharaeohs heart; then when 'tis said he kept him alive, that is, after the sixth judgement, and a special warning before that, both contemned by Pharaoh, when he had filled up the measure of his obduration, and in ordinary course was to be cut off by death: and so 'tis here added in reference to this example of Pharaoh v. 22. God willing to show his wrath, and make his power to be known (to other men that might see or hear of this) endured with much long-suffering the vessels of wrath fitted to destruction; which notes that he was by himself fitted to destruction, when God thus reprieved him, at which time also 'tis said that he, that is, God, hardened his heart. By this observation of the time when God hardened Pharaoh, not till after his hardening his own heart six times against God's signs and judgements, will appear what this hardening signifies, the total withdrawing of God's grace of repentance from him, in the same manner, as when one is cast into hell, which Pharaoh at that time had been, had it not been more for God's glory to continue him alive a while, in that desperate irreversible condition, which sure was no whit worse to him, but somewhat better and more desirable, then to have been adjudged to those flames all that time. To this may be added what the Greek Fathers observe, that God's giving his respite, removing his punishments, was all that God positively did toward the hardening of him, (as saith Theophylact, when a Master forbears to punish a wicked servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked) as on the other side the great mercy of reforming sinners lives, is most effectually wrought by chastisements. See Origen, Philocal. c. 26. This was a notable, and withal (as far as we find in Scripture) a singular example of God's dealing with an impenitent, that had filled up his measure, keeping him alive, but without all grace, and consequent possibility of amending. And by this example appears, how justly God might now do the like to the Jews of that age, (if so he pleased) those who, contrary to all his mercies and long suffering, continued obstinate, resisted all God's methods by Prophets, by Christ himself, by the Apostles, testifying the Resurrection (and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28.) and now are justly left to themselves, the Gospel taken from them, and preached to the Gentiles, and this upon ends of infinite wisdom, first in mercy to them (above the proportion of that to Pharaoh) that the Gentiles coming in might stir them up to emulation, and so, if 'twere possible, work upon them; and 2ly, that if this also prevailed not, God might be glorified in their destruction, that as Pharaoh by pursuing the Israelites after this came to that most remarkable, illustrious destruction in the Red sea, so these hardened Jews (persecuting the orthodox Christians) and all the false impious professors joining with them herein, might be involved in one common destruction, viz. that by Titus and the Roman Eagles, the most eminent and notable that ever was in the world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. For he will finish—] This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 'tis in the ordinary copies here, only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here, it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following, unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense, for an Expletive, or scilicet, not a Causal. But the truth is, the ordinary reading here, beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to be the true one so far, but in the process of it to have some words put in out of the Septuagint, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For without those the King's MS. reads it perspicuously thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the Lord shall do upon the land, perfecting and cutting short the account (that is, shall perfect and cut short) or, the Lord shall make up an account, perfecting and cutting it short upon the land. Where the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an account, is agreeable to what was observed c. 3. l. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is upon the balancing of accounts, (receipts on one side, and expenses on the other,) to cut off one from the other, and to set down the remainder, which is ordinarily (in a steward's account) a very contemptible low sum; and so is it, that the Prophets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which remains of a far greater sum, and so is fit to denote that small number of the Jews which received the faith of Christ (at the preaching of the Gospel then unto them) in proportion to, and comparison with the far greater number that stood out against it. So c. 11. 4. out of 1 Kin. 19 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have left, or reserved, to myself 7000 men, etc. And accordingly here v. 27. they that thus believe are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remainder, and generally in the Prophets are expressed by that and the like words, fetched from this Metaphor of accounts.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  30. Attained too] Three words there are here together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to follow after, to attain, to be foremost, which are all Agonistical, referring to the customs of the Grecian exercises in their Olympian, Nemaean, Isthmian, Pythian games, which are often alluded to in these Epistles. Five of these games there were, Cuffing, Wrestling, Running, Coiting, and Leaping. That of running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in reference to which in Homer Achilles is so constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swift-footed, to denote his excellence above all in that kind of exercise) is here specified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or striving to overtake, as any did in that exercise when he was behind another. In this, as in the other, there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward or prise proposed to the racers, which he that came first to the goal was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judge adjudged to have, and it was ordinarily a Crown of leaves, 
(〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Anthol. l. 1.) called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fading crown, 1 Cor. 9 25. and this generally set over the goal, that he that came thither foremost might catch it off, and carry it away with him, but so, as that the judgement of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judges of the game did first intervene; for so saith Aelian, Var. Hist. l. 9 c. 31. of the conqueror, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, going to the judges of the game that he might receive the crown. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attain, 1 Tim. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to apprehend and receive 1 Cor. 9 24. which Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to catch the crown that hangs over the goal, from whence the conquerors are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bear away the reward. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be foremost, that is to conquer in this race, to come foremost thither, according to that of Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the victory is his that comes first. So is the word used Phil. 1. 16. and is to get before other men, so that (as to the victory) the prize shall belong to him. Justification then, the approbation and mercy of God, was the prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all ran for, Jews and Gentiles, ver. 30, 31. but the Jews running for it, or pursuing it by a wrong rule or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. by that of the external, legal performances, did not get foremost thither, nor consequently had the reward, but the Gentiles had the advantage of them, and so got it. Where of the Jews 'tis said particularly, that they met with a block in the way, stumbled and fell at that, as racers sometimes do, and by that means utterly miscarried.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Shall not be ashamed] The Hebrew in Isa. 28. 16. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make haste, but the Greek are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which signifies most obviously erubuerunt. So Cappellus citeth it as the opinion of a learned man, and so Grotius' Notes have it. But Mr. Pocock seems to have hit upon the right (and then there is no need of that conjecture) that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had anciently three significations of some affinity one with another, which are all retained in the Arabic Haush and Hish which answers it; 1. to make haste, 2. to fear, 3. to be ashamed: and it may well be here used in that sense that comprehends all three; for he that is in a fright or consternation turns this way and that way hastily, & is in confusion of face or shame. In the first of these senses the Syriack interpreter and Chaldee Paraphrast understood it; the former read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not fear, the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be troubled, or in commotion; in the second the Vulgar, non festinet, shall not make haste; in the third the Greek (as also the Arabic) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be ashamed: and this last is here made use of by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 1 Pet. 2. 6. where the Syriack and Arabic and Vulgar are all to the same purpose. And this is capable of a double sense, either as shame signifies bashfulness, inconfidence, which keeps us from confessing of Christ, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, he will never be cowardly or bashful, he will boldly and confidently confess Christ; or else it may signify being put to shame, as any man is that finds himself deceived, that hath miscarried in a matter on which he hath depended, and so it belongs to Christ's not forsaking him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never be destituted by Christ, never miscarry or be disappointed in that hope which he hath reposed in him: and so it will most fitly be rendered in all the three places, here in opposition to the fate of unbelievers, they shall bruise themselves at this stone, be the worse for Christ, but the believer shall be sure never to be frustrated in his expectation of all good from him. So c. 10. 11. as a proof that a man is justified by faith, v. 10. this testimony is produced, he that believeth shall not be ashamed. And so the word signifies c. 5. 5. Hope maketh not ashamed, the christians hope will never miscarry, he shall never be in danger to fail in his trust reposed in Christ; and so in S. Peter, it is as a demonstration of the pretiousness of that stone, that whosoever depends on it, it will never fail him; he shall never miscarry that lays all his weight on that foundation.    

CHAP. X.  
1. BRethren, 
* the good pleasure of my heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My heart's desire and prayer to God for Israel is, that they might 
† escape  be note a saved.]  
Paraphrase 1. And as before c. 9 1. so now again I must confess to you, (my brethren, the Christian Jews) that whatever the Jews believe of me, as though I were their enemy, there is none more passionately and tenderly affected to them, than I am. From this it is, and nothing else, that I do so heartily desire and pray to God for all that people, that they may timely believe and turn unto Christ, that so they may be delivered at this time and escape, (and not be involved in the fatal destruction that attends that people) and withal be saved eternally by so doing.  
2. For I bear them record, that they have a zeal of God, but not according to knowledge.]  
Paraphrase 2. For I must testify this of them, that they are, very many of them, great zealots for their Law, as that which is commanded them by God, and so in their way zealous to have God obeyed; but for want of true knowledge, which the Gospel offers them, and they will not receive, they are mistaken in their zeal, are not such zealots as they ought to be.  
3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.]  
Paraphrase 3. For they being not satisfied in the truth of what we teach them, particularly of God's way of justifying men under the Gospel, and desiring and intending to be justified by the Law, their external legal observances, they will not part with them, and thereupon have refused that Evangelical way of justification, which is so much better than that.  
4. For Christ is the end of the Law for righteousness to every one that believeth.]  
Paraphrase 4. For Christ hath consummated and reform the Law of Moses, requiring internal in stead of external obediences, and hath set up a new way of justification, which belongeth to all those that believe and obey him, though they do not perform the Law.  
5. For Moses describeth the righteousness which is of the Law, that the man which note b doth those things shall live by them.]  
Paraphrase 5. For Leu. 18. 5. the way of being justified under the Law is set down by Moses, to be a task of strict performances required of us, that he that will be justified by that, must never offend against any part of it, for upon those terms only justification is promised there, and he that offends once is guilty of all, (that is, hath lost all pretence of justification by that) and this every man doth, and so this is not so excellent and happy a course, that ye should be so fond of it, and withal it consisteth of a great burden of ceremonies and external performances, all required to justify a Jew, before the coming of Christ; and Christ that requires the substantial duties required by those shadows, hath done you no injury to free you from them.  
6. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? that is to note c bring Christ down from above:  
7. Or, Who shall descend into the deep? that is, to bring up Christ again from the dead.]  
Paraphrase 6, 7. But that justification which is to be had by the Gospel is not on such strict, difficult terms, above the reach of our knowledge or our strength; that description of the perspicuity and intelligibleness of God's commands (given then by Moses to the people, and setting life and death before them) Deut. 30. 12. being very fitly appliable to the Gospel, viz. that it is neither obscure, not such as depends on any difficult performances of ours, but on that which Christ hath done for us: The Christ by which we are to be justified, is not by any pains of ours to be fetched down from heaven, he came down himself and died for us; nor is he to be fetched out of the abyss by us, he is risen again of himself for our justification (to obtain pardon for our past sins, upon our reformation for the future, and to give us grace to do so:) and these two being the two main parts of our faith, signify this truth, that all that is required of us, is by him made very plain to be known, and possible to be performed, all the difficult part is performed by himself, and the easy required of us.  
8. But what saith it? note d The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach:]  
Paraphrase 8. But thus the Evangelicall justification is described, That which is required of us toward it is within the reach of any ordinary understanding to conceive, being proclaimed by us to all that will believe, and within the compass of a Christian to perform through Christ that strengthens him. A sort of precepts so agreeable to humane nature, and so familiar to our knowledge, that thou mayst without much pains learn them thyself, and teach them others, and (for thy practice) with pleasure and felicity perform them; which character cannot so fitly belong to any thing, as to the way of faith and new obedience set down in the Gospel, which we now preach unto you in opposition to that other of legal performances, which had so much of unprofitable weight, and even impossibility in it.  
9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.]  
Paraphrase 9 And this but of two parts, as it were, one for thy mouth, the other for thy heart, v. 8. For thy mouth, that if in spite of all persecution and danger, that shall attend the profession of the Christian faith, thou shalt yet venture all, and make profession of it; and in thine heart, as the principle of Christian practice, believe the resurrection of Christ, and conform thy practice to that belief in forsaking of sin, and arising to new life, in imitation of Christ's rising from the grave; thou shalt escape this huge judgement impendent on the Jews, and withal be justified and saved eternally.  
10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.]  
Paraphrase 10. For the justifying faith is only that practical of the heart, which must have confession of the mouth go along with it, and that shall give you your part in that great delivery (see v. 13.) and in that eternal rest hereafter.  
11. For the Scripture saith, Whosoever believeth on him shall not be ashamed.]  
Paraphrase 11. For to that is appliable that of Isa. 28. 16. made use of here c. 9 33. and 1 Pet. 2. that whosoever believeth on him shall be certainly owned and saved by him. See note on c. 9 m.  
12. For there is no difference between the Jew and the Greek, for 
* he is the same Lord of all, ●ich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same Lord over all is rich unto all call upon him.]  
Paraphrase 12. And in this 'tis not being circumcised, or of the stock of Abraham, that will do any man any good, or the wanting of it, that will hurt any: There is no difference of Jew or Greek, so that one should be more acceptable to God than the other, for he is the common Lord and father of both, abundantly merciful unto all, both Jew and Gentile, that give up their names unto Christ sincerely, live obediently and faithfully in his family.  
13. For whomsoever shall call upon the name of the Lord shall be saved.]  
Paraphrase 13. For to these times peculiarly belongs that promise in Joel 2. 32. (see Act. 2. 21.) that when the great calamity befalls the Jewish nation, and all other confidences fail and prove treacherous, they that should constantly confess, pray, and adhere to Christ, should be delivered from it, and this as a pledge of eternal deliverance, or salvation.  
14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?  
15. And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things?]  
Paraphrase 14, 15. But here the Christian Jew objects against Saint Paul, in the name of the unbelievers, that be the condition of Evangelicall justification never so easy (but the acknowledging of Christ, giving up their names to him) yet how is that believing possible for those that hear not of him, which 'tis clear they cannot do, except they be preached to? and when the Apostles have left the Jews and gone to the Gentiles, and yet there is no preaching to be had, but by them, either personally, or by some sent by them, how now shall the Jews do? how is it possible for them to believe? or well done of the Apostles thus to leave them?  
16. But they have not all obeyed the Gospel: for Esais saith, Lord, who hath believed our report?]  
Paraphrase 16. This objection may easily be answered, that if all to whom the Gospel hath been preached, had received and obeyed it, there would have been no place for this objection of the Jews. For the Gospel hath been preached through all the cities of Jewry before the Apostles left them, but the only fault is, they have not believed it, nay not any considerable number of them; and that was foretold by Isaiah, that when the Jews should have the Gospel preached to them, they should generally give no heed to it.  
17. 
* Faith indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So then, faith cometh by hearing, and hearing by the word of God.  
18. But I say, Have they not heard? yes verily. note e Their 
† voice is gone out into all the land  sound went out into all the earth, and their words unto the ends of the world.]  
Paraphrase 17, 18. And therefore although it be most willingly granted, that preaching is necessary to receive the faith, and that none can preach but he that is sent and appointed by God, (see note on Joh. 10. 34.) that mediately or immediately hath received commission from heaven; yet this objection is of no force, for the Jews through all their cities have certainly had the Gospel preached to them by the Apostles, according to Christ's command, that they should go over all the cities of Jewry, Act. 1. 8. before they went to the Gentiles: and to this may be accommodated that of Psal. 19 4. as if by that were foretold, first, that their preaching should be afforded to all the land of Judaea, and then, that they should proceed and preach also to the whole world beside.  
19 But I say, Did not Israel know? First Moses saith I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you.]  
Paraphrase 19 On the other side can the Jews be ignorant, that upon their provoking God, God will cast them off, and prefer even the heathen before them? ' I is impossible they should be ignorant, if Moses or the Prophet's writings be heeded by them: For of them first Moses saith, Deut. 32. 21. by way of prediction of these (as story of those) time's, they have moved me to jealousy with that which is not God, angered and provoked me by preferring Idols before me, and I will make them jealous with a no-nation, give the Philistine victory over them then, and now take the Gentiles, and prefer them before them, and make them angry (as now they are) to see them taken in their stead, more savoured by God then they.  
20. But Isaias is very bold, and saith, I was found of them that sought me not: I was made manifest to them that note f asked not after me.]  
Paraphrase 20. Then by Isaiah, 65. 1. who saith in plain words that the heathen world, that was far from thinking of such a dignity, should have the Gospel preached to them, and receive it.  
21. But to Israel be saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.]  
Paraphrase 21. Whereas v. 2. he saith to the Jews, that though he shall most diligently have called and sent Apostles unto them, never giving over, till their measure of iniquities being filled up, their destruction was now at the door, as a night at the end of a long day, yet they will continue refractory, and not believe the Gospel of Christ; which sure is a testimony both that the Jews have had, and rejected it, and that this dealing of the Apostles was in all reason to be expected by them.  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Saved] According to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be saved, or delivered, Lu. 13. 23. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most pr●●ably signify the Jews converting to the faith of Christ, escaping out of that deluge of unbelief and obduration which had overwhelmed that people; for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ. So c. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to the Gentiles, is the Gentiles coming in and believing on Christ, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 12. is to complete, or perfect their Christian course, in resolving, and acting accordingly, (proportionably to God's giving them to will and to do v. 13.) So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation, to Jew and Gentile, and that proved by that saying of Habakk●k, the just shall live by faith, that is, return from captivity, and live peaceably, and that as an emblem of his returning from sin and living an holy life, it will be most reasonable so to interpret salvation, as may best agree with that notion of life, that is, for repentance and reformation. So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life. So 2 Pet. 3. 15. where he bids them count that the longanimity of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation, that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry, they might yet timely return, and repent, and believe on him, and so escape in that great approaching destruction. Yet this still not excluding but including also the reward of our faith, the eternal bliss in heaven. Of another acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on c. 13. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Doth these things] These things signify the several branches of the Judaical Law, which being required by Moses under severe penalties of excision to those that contemned or despised them, and all the promises of long life in Canaan depending on the observance of them, and the Law affording no place of repentance or pardon for any presumptuous sin committed against that Law, it is from thence consequent, that he that lives not in all those commands to do them, could not have life by them, even that temporal life, or what ever else were typically contained or included in that: And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law, and indeed nothing but a curse; for that it was also written, Deut. 27. 26. Cursed is every one that continues not in all things that are written in the book of the Law to do them; and only he that doth them shall live in them, v. 12. All this while supposing that no man did all his life thus do, or continue, so as not to incur this curse. And herein doth the difference of the Law and the Gospel consist, that the Law promises life only upon doing all that was required of them to do, and pronounced a curse to them that did not continue in all; he that wilfully offended in one, was guilty of all, that is, was involved as irreversibly under the curse for tha● one breach, according to that covenant, as if he had broken all, and repentance or reformation would not relieve him: But now under the Gospel the condition was changed; first, many things were not required at all now, which were then enacted under the highest penalty, as Circumcision, etc. only the inward purity is now called for, which had been always typified by that; secondly, place was allowed for repentance, and by the satisfaction of Christ, sure mercy and pardon for the sinner, whatsoever his sins were, upon his return to new life; and for frailties and weaknesses, for which only there were sacrifices admitted under the Law, now there was without those sacrifices free pardon to be had for all those that sincerely obeyed Christ, and laid hold on his sacrifice for their expiation. And so faith is said to be the condition of our Justification, and not the doing these things; the law of faith, not of works, that by which the Christian must live.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Bring Christ down] The two phrases here used of going up to heaven, or descending into the deep, or abyss, are certainly proverbial phrases to signify the doing, or attempting to do, some hard, impossible thing; and consequently to say in the heart, Who shall do this? is to be prescribed some hard impossible task, that neither by ourselves, nor by any body else we know how to set about, as they that are at their wit's end, (know not which way to turn themselves) are wont to cry out, or say within themselves, Who shall do it for them? These phrases had been of old used by Moses in this sense, Deut. 30 12. For this commandment which I command thee this day is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may see it and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us etc. Which words being used by Moses to express the easiness and readiness of the way which the Jews had to know their duty, and to perform it, are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law. The righteousness which is of faith saith thus, that is, this is the style or language of the Evangelical law, the law of faith v. 8. Say not in thy heart, that is, the Christian hath no need to say, or think within himself, Who shall go up to heaven? that is, that he hath any weighty, impossible condition required of him. This part of the words of Moses, the Apostle, as in a parenthesis, applies to one of the most difficult things on which our salvation depends, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. Christ's coming down from heaven to earth. This indeed if it were required of us to contribute any thing toward it, would be a weighty task for us; but when Christ hath himself done it for us without any contribution of ours▪ this is an evidence, of the easiness of the Christians task. As for the second part of the words in Moses, the Apostle reads them with some change, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over the sea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the Septuagint now reads it, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who shall go down into the abyss? which variety of readings may possibly be reconciled by the various signification, and use of the Hebrew propositions. And accordingly that which is here used by S. Paul, will be found to agree to the paraphrase which we have in the Jerusalem-Targum, in these words, utinam esset nobis aliquis Propheta, Jonae similis, qui in profundum maris magni descenderet, Would we had some Prophet, like Ionas, that might descend into the deep of the great sea, and bring it up to us. And this seems to be the ground of S. Paul's application, which here follows, that is, to bring Christ from the dead, that descending of Jonah into the deep (being devoured first, and then vomited up by the whale on dry land) being by Christ himself made the presignification of his death and resurrection. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so this again will be the meaning of the second part of the speech, one style, or language of the Gospel. The resurrection of Christ from the dead, the great ingredient in our Christian religion, and which tends so much to our Justification, c. 4. 25. is that to which we contributed nothing ourselves but was wrought for us by the power of Christ: And as it follows here v. 9 our believing it now it is done, and abundantly testified to us, is the great fundamental act of faith required of us, and that is no very weighty task to be required of us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. The word is nigh thee] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh is best to be understood by the opposition of it to hidden and far off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weighty and heavy, and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible. So Gen. 18. 14. (and from thence transcribed Lu. 1. 37.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no word, or thing, shall be impossible, this word is used in the Original. This is there farther expressed by those proverbial speeches of being in heaven, or (beyond, or) in the bottom of the sea, and being fetched from thence, all noting some special difficulty, or impossibility, above our knowledge, far off, removed out of our reach; and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh, must be feasible and easy, to be known first, and then to be practised, in thy mouth, and in thy heart, (the Septuagint adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in thine hands) that thou mayst do it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Their sound] This place is cited out of the Psalmist, Psal. 19 4 but so as it lies in the Greek translation, not as in the Original; for in stead of their voice here, 'tis rendered out of the Hebrew their line, or rule, or direction, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies. The Psalmist there speaks of the heavens v. 1. The heavens declare the glory of God, and the firmament showeth his handy work, and so on, v. 2, 3. and then v. 4. their line is gone out through the land, and their words unto the end of the world, that is, in a poetial style, (wherein the Psalms are written) though the heavens stand in one place, keeping one constant motion, equidistant from the earth, yet the commands and words thereof are heard every where that is, their virtue and efficacy are understood and admire by all. Here the Septuagint seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing different from the meaning of it, as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words, that immediately follow, for by that 'tis plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commands, (as it were,) or rule, or direction delivered by them, such as may agree with words, and that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice. Others rather think that the Septuagint, respecting the sense and not the word, did thus render it paraphrastically. But Mr. Pocock conceives from the Arabic use of the word, that the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was anciently used by the Hebrews for vociferation. See his Miscellan. p. 48. And S. Paul according to his manner writing to those that used the Greek Bible in their assemblies, recites it as he finds it there, and applies it by accommodation (frequent in these writers) to the Gospel that voice, or doctrine, of heaven, that is, of God himself; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and when he saith it was gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all the land, that seems (as frequently it doth) to belong to the land of Judaea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bounds or extreme parts of the earth may well be the Gentile world; and this to convince the Jews (and repel their objection, supposed v. 14. and now answered) that the Gospel was amply revealed to the Jews, both within and without Judaea, wheresoever they were in the Gentile cities: for being by the Apostles preached not only in Jerusalem, and over all the cities of Jewry, but also in Caesarea, Joppa, Antioch, Ephesus, Corinth, Philippi, Thessalonica, Galatia, Laodicea, and Rome itself, and first to the Jews in every of those places, it must needs, as the influences of the heavens, to which the comparison is here made, be dilated and extended to all other parts, wherever the Jews were dispersed; so that the Apostle may (as he doth) appeal to their own consciences (but I say, Have they not beard?) whether they did not believe that the Jews had universally heard of it, and consequently did out of obstinacy reject, and not remain ignorant of it, which was a full answer to their objection of how shall they hear without a preacher? and an account of the reasonableness of the Apostles dealings in forsaking of them that had been thus obdurate. But withal it may denote, that having begun, and so fully performed their duty to them, it is now by consequence to be expected from them, that they should lift up their voices to the Gentile people themselves, and preach the Gospel to them also over all the world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Asked not after me] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendered enquiring of, not after, making God the terminus, or person to whom the address is made, and not the matter of their question, whom they asked, not concerning whom, appeareth 1. by the nature of the word, which literally denotes it: and 2dly by the use of it in all other places; as Mat. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they asked him, saying, Is it lawful, etc. and ch. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they asked him a sign, and Mar. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will ask you a question, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being asked, Lu. 17. 20. and Joh. 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why askest thou me? ask them that heard: and also 3dly, by the Hebrew, which from Isa. 65. 1. is rendered by it, for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaesivit, consuluit, as when one consulteth the Oracle, asks counsel of God. Agreeable to which is that of Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendering it by that word which is ordinarily used for consulting the oracle, and from which Apollo, that gave the oracles, is called Pytho. For so the place belonged in that Prophet to those that were delivered out of Antiochus' hands, at a time when they despaired, and hoped not for such a mercy; and that despairing, or not hoping of theirs, is there expressed by not seeking of God, nor consulting him, nor applying themselves to him at all for that purpose. So Hos. 4. 12. where we read, my people ask counsel of their stocks, the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they asked at their images. By this, I conceive, may be discerned the meaning of that phrase, 1 Pet. 3. 21. where Baptism is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is ordinarily rendered, the answer of a good conscience toward God, and otherwise, a promise, or stipulation, or bargain, because those consisted, saith Theophilus, 
l. 3. & l. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a question, and an agreeable answer, and were wont to be made in this form by way of answer to a question, thus, Spondes? Spondeo, Dabis? Dabo. Dost thou promise? I do promise. Wilt thou give? I will: and so the Catechumenus, Dost thou forsake the devil, & c? I do forsake. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dost thou believe? I do believe. This interpretation of some learned men depends upon a presumption, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an answer, not a question; the pretence of which is, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Glossary, promitto, spondeo, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stipulor, which indeed will reasonably be admitted by a Metonymy, 
l. 3. c. 19  as in Seneca de beneficiis, interrogatio is used for stipulatio; and so it may be appliable here, because he that thus comes to God or any to desire directions or counsel from him, is presumed to promise on his part to perform what shall be required of him. But then still this sponsio is not an answer, but rather a question, the answer being responsio a return to this sponsio, that is, an agreement between parties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theophilus; whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally the question, and it is not any more according to analogy, that it should be the answer, then that the Latin inquiro or interrogo should be the answering of a question, which we know is only the ask of it. It may, I suppose, more regularly be rendered, the question, or address, of a good conscience to God, as enquiring signifies, in our present notion, consulting with, seeking to, 
p. 782. ●  ask counsel of God, (as in Dorotheus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I never permitted my own conceit to persuade me, 
Ibid. C.  without ask some others counsel; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be careful to ask others counsel, and not to be directed by yourselves) when the true penitent believer comes to God, as to the oracle, to inquire of him for the whole future life, with a Lord, what wilt thou have me to do? or, Good master, what shall I do to inherit eternal life? applying himself to God for his directions of all his future actions, and that with a sincere, upright conscience, resolving firmly to do what is there required of him; which resolution of universal sincere obedience is that which is there set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the washing of the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rinsing of sullages with the water, which is but the ceremony that signified that other, and was not to be thought to avail any, but those that performed what was signified by it, any more than the circumcision of a Jew, without the inward purity. According to this it is, that as Tertullian calls Baptism, sponsio salutis, an undertaking of salvation, that is, of the way laid down by God to it, l. de Bapt. and l. de Resurr. Carnis, Anima non lavatione sed responsione (I suppose again it should be read sponsione) sancitur, the soul receives its sanction, not by washing, but by undertaking (for that is the meaning of sponsio, and accordingly sponsores and susceptores are all one;) so Cyprian expressly calls it interrogatio Baptismi, Ep. 76, and 80. the ask, or enquiring of Baptism. And this is indeed the peculiar nature of Baptism, the ceremony of the Christians Proselytisme (his initiation and admission into Christ's family) which is (according to the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) his coming unto God as a disciple, and accordingly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 28. 19 make disciples baptising: Baptism is the ceremony of their entrance on discipleship.    

CHAP. XI.  
1. I Say then, Hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.]  
Paraphrase 1. Here it will be objected again, that by this it seems to be concluded, that then God hath utterly cast off the Jews his ancient people, having cast them off from the preaching of the Gospel. To this I answer that the objection is utterly causeless and groundless, for that the Jews are not utterly cast off, I myself am a visible example, who had not only the Gospel revealed to me from heaven by Christ, but am employed as an Apostle to preach to others, who yet am an Israelite, as lineally descended from Abraham by Benjamin, as any can be supposed to be.  
2. God hath not cast away his people, which he foreknew. Wot yet not what the Scripture saith of Elias? how he note a 
* brings a charge.  maketh intercession to God against Israel, saying,  
Paraphrase 2. God hath according to his threats, Deut. 29. 28. cast off the rebellious Israelites; but those whom he did foresee to be such, whom he might according to the rules which in the Gospel he hath prescribed, approve and love, his honest faithful servants that have any kind of probity in them, those sheep that hear his voice he hath not now cast off, or passed any decree against them: Of which kind, though they seem but few, yet are there not so few. In like manner as in the story of Elias, 1 Kin. 19 10. when he comes to God and complains of the wickedness of that people, their murdering God's prophets, and throwing down his altars (then built by pious men of the ten Tribes to serve God with, when they were not permitted to go to Jerusalem, in which case the prohibition of building private altars is by the learned Jews said to have ceased,) and doing it in so universal a style, as if he were the one only pious man left in the land, and that that was the reason that they now plotted and attempted to kill him also.  
3. Lord, they have killed thy prophets, and digged down thine altars, and I am left alone, and they seek my life.)  
4. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.]  
Paraphrase 4. To this complaint he receives answer by the voice from heaven, 1 Kin. 19 12. in these words, I have reserved, or left for myself out of that deluge of sin, wherein the ten Tribes are involved, or, (as the Hebrew may be rendered) I will reserve a remnant of seven thousand men, which have not, or shall not bow the knee to Baal, (as there were some that observed the Law, and so were exempt from the destruction wrought on the Jews by Nabuchadnezzar, Ezek. 9 4.)  
5. Even so then at this present time also there 
* hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is a remnant according to the election of grace.]  
Paraphrase 5. So at this season some, though a few in proportion, have been preserved, such as, according to the rules of the Gospel, God hath determined to receive, humble obedient servants of his, which have readily received the faith of Christ (answerable to those v. 4. that bowed not the knee to Baal) and from their former sins did now, on Christ's call, turn to him, and so were capable of that justification brought in by Christ, which consisting in pardon of sins to all penitent believers, and not in rewarding of works, belongs to those which thus return to him. See note on 1 Pet. 2. 6.  
6. And if by grace, than it is no more of works; otherwise grace is no more grace:] 
* the Kings MS. omits these words to the end of the verse, and so doth the ancient Lat. Translation & Origen, chrysostom and Ambrose.  But if it be of works, than it is no more grace; otherwise work is no more work.  
Paraphrase 6. And if this means of reserving of them, and of their escaping out of that deluge, were by the mercies of God in Christ and their embracing the Gospel, the only condition required on their part to make them capable of it, then sure is it not by adhering to the Mosaical performances, nor by special merit of their own, imputable to themselves, for then the Gospel were not the Gospel.  
7. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.  
8. According as it is written, God hath given them the spirit 
* of senlesnesse, eyes not to see. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of note b slumber; eyes that they should not see, and ears that they should not hear until this day.]  
Paraphrase 7, 8. The short then is, that the generality of that people have not attained that justification that God will crown, but the election, the remnant (see note on Lu. 13. b. and 1 Pet. 2. c.) that being called by Christ did not neglect to make use of it, these have attained it; but all the rest, that made not use of that grace (resisted Christ when he was preached to them) these have grown obstinately blind, and in them is performed what Isaiah ch. 29. 10. spoke of those who had first hardened their hearts against God, God gave them up to absolute obduration, and blindness, and deafness, and so they continue unto this day.  
9 And David saith, Let their table be made a snare, and a 
† gi●●e and trap, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trap, and a stumbling-block, and a recompense unto them.  
10. Let their eyes be darkened that they may not see, and 
* bow 〈◊〉 down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bow down their back always.]  
Paraphrase 9, 10. And so what David said prophetically of some in his time, Psal. 69. 22. (by way of retribution to their sins) that the things that were for their good, their very necessary food and refreshment, should turn to their mischief; so doth the preaching of the Gospel now to their obduration. As he said that they should be blinded and go stooping, not able to look up to heaven; the like is now fallen on the Jews, the preaching of the Gospel hath been their obduration, they are the worse, not the better for it, they are blinded, and able to see nothing of heavenly things.  
11. 
* Do I say then, 〈◊〉 they not stumbled that they might full? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I say then, Have they stumbled that they should note c fall? God forbid. But rather through their fall salvation is come to the Gentiles, for to provoke them to jealousy.]  
Paraphrase 11. But here 'tis again objected, that this doctrine of ours concludes us to think that the Jews are utterly cast off, by this their not receiving the Gospel, and that now they are passed all hope of recovering. To this I answer again that this is not our doctrine, or duly concluded from it, but this only, that, as by their obstinacy the Gentiles have received an huge advantage, the Gospel preached to them by us, when we were driven away by the Jews; so the Gentiles receiving the Gospel hath been made use of by the infinite wisdom of God, to make the Jews jealous and emulous, and troubled to see themselves so outstripped by those whom they so contemned, so to make that emulation an instrument to bring them in to Christ also.  
12. Now if the fall of them be the riches of the world, and 
* their p●city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the diminishing of them the riches of the Gentiles; how much more their note d fullness?]  
Paraphrase 12. And if by thus punishing of their unbelief and obduration, so much advantage have accrued to the Gentiles, and so the multitude of the Jewish unbelievers hath been the means of converting many heathens; how much more shall the addition of the multitude of Jewish believers, if they shall yet repent and come in, be matter of confirmation of the faith to the Gentiles, and a means to bring them all to receive it, to convert the Gentiles over all the world?  
13. For I speak to the Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office,]  
Paraphrase 13. This of the multitude of the converted Gentiles I speak with some reflection on myself, and therein I proclaim the success I have had in preaching to the Gentiles, (many of whom have been converted by me.)  
14. If by any means I might provoke to emulation them which are my flesh, and might save some of them.]  
Paraphrase 14. To this end, that I may work some emulation or jealousy in my brethren the Jews, and bring some of them to repentance and belief in Christ.  
15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?]  
Paraphrase 15. For if the casting off the contumacious Jews be a means of sending and spreading the Gospel to the Gentiles, and so of bringing them into the Church, and obtaining pardon for them upon their repentance, what a miracle of mercy will it be for these Jews now to repent, and to be actually reassumed into God's favour, and to receive the faith of Christ? Even as great a miracle, as fit to work upon the Gentiles (both to make them all believe on Christ, when his crucifiers do so, and rejoice at this happy turn) as if they should see them raised from the dead again.  
16. 
† And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For if the first fruits be holy, the lump is also holy: and if the root be holy, so are the branches.]  
Paraphrase 16. And sure they are not yet so totally rejected, the whole nation of them, but that God hath still some respect unto them, if more of them will believe, and come in to Christ also, as some have done; for as when the cake of the first of the dough is offered up for a heave-offering, Num. 15. 20. the whole lump or mass of dough is by that means hallowed, so if the Patriarches, Abraham etc. were persons so favourably looked on by God, then there is no doubt of it, but that the rest of the whole nation, that sprang from them, are so looked on also, if they be believers, and so capable of God's mercy, as Abraham was, or if now they shall return, and repent, and come in to Christ: And therefore in the mean time they ought not to look on themselves with desperation, nor to be looked on with despising and censure by the Gentiles.  
17. But if some of the branches be broken off, and thou, being 
* wild-olive branch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a wilde-olivetree, art graffed in amongst them, and with them partakest of the root and fatness of the olive tree,]  
Paraphrase 17. But on the contrary if God, in his just judgements on the Jews, have broken off some of them, as branches from a tree, and ingraffed thee (the Gentiles) as a Cien is wont to be, in that place where the branch was cut off, and so made thee partaker of the juice of the root, and the fatness of the good Olive-tree, that is of Abraham, made thee partaker of the promises to his seed, remission of sins, and justification (see v. 24.)  
18. Boast not against the branches: but if thou boast, thou bearest not the root, but the root thee.]  
Paraphrase 18. Do not thou triumph over them, and for those of them that have received the faith, but stand zealously for their ceremonies of the Mosaical Law, do not thou despise or reject them for that; or, if thou be apt to do so, then for thy humiliation, remember that Abraham, being the root from which the Jews naturally spring, and the Gentiles only graffed in, you being now but branches at most, and not the natural seed of Abraham, must not think higher of yourselves then of Abraham, and that natural seed of his, all Christian Jews, that lineally descend from him, and by being believers partake of his faith also as well as of his flesh. See c. 14. 1.  
19 Thou wilt say then, The branches were taken off, that I might be graffed in.]  
Paraphrase 19 Or if thou that art a Gentile shalt, for the magnifying thyself, and despising the Jew, think fit to pretend that the Jews were rejected on purpose that the Gentiles might be taken in in their stead;  
20. Well, because of unbelief they were broken off, and thou 
† hast stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  standest by faith. Be not highminded, but fear.]  
Paraphrase 20. The answer to such is ready, that if this be true, yet there is little matter of security or boasting for them, for 'twas their pride, and contumacy, and infidelity, that provoked God (v. 21.) to break them off, and 'tis thy faith, by which thou wert received, and still continuest in; and if thou become guilty of the same sins, thou art to expect the like fate with them, and therefore art not to boast of thy condition, (which is quite contrary to the nature of justification by faith, for that is not founded in any merit of thine, but only upon the promise of God through Christ to accept thee upon thy repentance and sincere reformation, and practice of Christian virtues, of which humility and charity are the chief, and those most contrary to boasting over, and despising of other men) but with all humility to work out thine own salvation.  
21. For if God spared not the natural branches, take heed lest he also spare not thee.]  
Paraphrase 21. For if God proceeded with so much severity against his own people the Jews, ye are in reason to expect no less severity to you Gentiles, if ye do not obey the Gospel, and live regularly, according to the dictates of Christ.  
22. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness: otherwise thou shalt also be cut off.]  
Paraphrase 22. Two things then there are in this matter most visisible and remarkable, the abundant kindness of God, and withal his severity; severity on the Jews that stand out contumaciously against the faith of Christ, but infinite mercy on the Gentiles, if they make that use of his mercy afforded them, which is fit, if having received they obey the Gospel, and walk worthy of it, for otherwise they must expect severity also.  
23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graft them in again.]  
Paraphrase 23. And so likewise nothing can keep the Jews in this state of rejection or excision, but their wilful continuing in unbelief, which when they break off, God can, and certainly will, receive them in again.  
24. For if thou wert 
* cut off from the wild Olive tree which was natural to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  cut out of the Olive tree, which is wild by nature, and wert graffed 
† beside nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  contrary to nature, into a good Olive tree; how much more shall 
* these which are according to nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these, which be the natural branches, be graffed into their own Olive tree?]  
Paraphrase 24. For if ye Gentiles, which were a kind of wild Olive branch, were taken off from the wildness natural to you, and ingraffed into the stock of Abraham, received into the Church, graffed into the stock of a good Olive tree, from which the Jews were cut off, which is not only against the custom (see note on 1 Cor. 11. f.) of the Jews, grounded on Leu. 19 19 who use not to graft one tree upon another of another kind, but more generally against what could be expected in reason, and against all laws of graffing (for, First, the good Olive being the fattest of trees admits no engraffing, graffs will not prosper in any fat tree or stock, no Olive graft prospers, unless it be in an hungry stock; Secondly, no graft converts into the nature or quality of the stock, but still retains its own; and therefore, Thirdly, men always graft a good fruit into a wild, an apple into a crab, etc. they never graft a wild fruit into a good one,) how much more shall the Jews, which are branches of this stock, and of the same kind, branches of that very tree into which you Gentiles are now ingraffed, be now, if they shall yet believe, graffed in also, according to that custom of graffing most ordinary among the Jews, to graft one tree upon another of the same kind?  
25. For I would not, brethren, that ye should be ignorant of this mystery (lest ye should be wise in your own conceits) that 
† obduration is in part befallen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blindness in part is happened to Israel, 
* so long till the fullness of the Gentiles do come in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  until the fullness of the Gentiles be come in.]  
Paraphrase 25. For I shall declare this mystery to you, this great secret of God's providence, (which may keep the Gentiles from being proud, v. 18. 20.) viz. that a great part of the people of the Jews are now at this present become blind, and that that is made use of by God, that, by occasion of that, the Gospel may (by departing a while from them) be preached to and received by the generality of the Gentiles, and they compacted into Christian Churches (and this in very mercy to those Jews, that they by seeing the Gentiles believe might at length be provoked to do so too, by way of emulation, v. 11, and 31.)  
26. And so all Israel shall 
* escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be saved, as it is written, There shall come out of Zion the deliverer, and shall note e turn away ungodliness from Jacob.]  
Paraphrase 26. And so all the true children of Abraham, Jews and heathens both, but particularly the remnant of the Jews, shall come in, and repent, and believe in Christ: and this agreeably to that prophecy, Isa. 59 20. There shall come to Zion a redeemer, some powerful means shall be used, to bring the Jews to repentance, and reformation of their impieties; or a deliverer to them that turn from iniquities in Jacob, who shall rescue all the penitent believing Jews from the approaching evils.  
27. 
* And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For this is my covenant unto them, when I shall take away their sins.]  
Paraphrase 27. And so by this means God's covenant shall be made good to them, in bringing them to reformation and amendment, and then accepting and pardoning as many as shall come in, after all this.  
28. As concerning the Gospel, they are enemies for your sakes; but as touching the election, they are beloved for the father's sakes.]  
Paraphrase 28. 'Tis true indeed, and observable to you Gentiles, that in respect of the present preaching of the Gospel, they are now laid aside as persons utterly rejected, on purpose that ye may receive the benefit of it. The Apostles having preached throughout all their cities, and succeeded so ill among them, are now departed to you Gentiles, and have given them over; but yet for as many of them as any means will bring in, in respect of the promises made to that people for Abraham's sake (see note on 1 Pet. 2. b.) and the special favour of God to them, they are still so far loved by God, that if they will come in, and be capable, they shall be received by him, and to that end this dispensation of mercy and providence, the calling and converting the Gentiles, is now made use of, as the last and only probable means to work on the Jews, v. 11, 14.  
29. For the gifts and calling of God are without repentance.]  
Paraphrase 29. For God's special favours allowed to this people, and his promises made to their fathers are such, as that he will never change, or repent of them, v. 1. and consequently will still make them good to them upon their repentance, and to that end doth, in his providence, use a most excellent way to bring the obdurate Jews to repentance, by showing them the issue of the Gospel among the Gentiles, that that may provoke them by way of emulation, not to fall short of such heathens whom they have so long despised.  
30. For as ye 
* for ●nly were disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in times past have not believed God, yet have now obtained mercy through their unbelief;]  
Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry, have now, upon the Jews rejecting the Gospel, had the Gospel preached to you;  
31. Even so have these also now not believed, 
† to the showing mercy upon you, that they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that through your mercy they also might attain mercy.]  
Paraphrase 31. So the Jews of this age having been contumacious, and from whose disobedience it is that this mercy hath come to the Gentiles, shall by this very means (this mercy upon you in suffering the Gospel to be preached to you) reap some considerable benefit also; viz. be stirred by emulation to look after the Gospel, thus believed on by the Gentiles, and count it a shame to them, a people so favoured by God, if they be not as wise or pious as the Gentiles, which from their Idolatry they now behold to come in, and believe on God.  
32. For God hath concluded them all under unbelief, that he might have mercy upon all.]  
Paraphrase 32. All this serves to illustrate the grace and mercy of God both to Jews and Gentiles, that both may attain salvation by his grace, without which neither of them can be saved. For God hath permitted the Gentiles first, and now the Jews, and all sorts of men, to wallow in disobedience and contumacy, that by that means he might reduce both. The Gentiles being Idolaters had Christ preached to them, which was occasioned by the Jews rejecting of him, for thereupon the Apostles left them, and preached to the Gentiles: The Jews thus contumacious see the Gentiles believe in Christ, and receive the Holy Ghost, Act. 10. and are in any reason by that means to be stirred up to emulation, not to be behind them in piety; that so, many of them may come in, and believe on Christ: and so (by this means thus wisely disposed by God) God hath fulfilled his great counsel of goodness toward all, in showing undeserved mercy upon each of them, Jews as well as Gentiles.  
33. O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways 
* not to be traced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  past finding out!]  
Paraphrase 33. O the depth of the abundant goodness of God (in bearing the contumacy of the Gentiles first, and then of the Jews) and of his wisdom, in making the desertion of the Jews a means of calling the Gentiles, and of his knowledge, in knowing how (probably) towork upon the most obstinate Jews, viz. by envy and emulation toward the Gentiles (as also by those heavy calamities that according to Christ's prediction fell upon them, see note e.) how unsearchable are his determinations, and how admirable his ways of bringing them to pass!  
34. For who hath known the mind of the Lord, or who hath been his counsellor?]  
Paraphrase 34. According to that of Isa. 40. 13. that his ways are in wisdom so much above ours, that no thoughts of ours are fit in any degree to be taken into counsel with him. It is impossible all the men upon the earth could have foreseen these methods, or ever have thought to have advised them.  
35. Or who hath first given to him, and it shall be recompensed to him again?]  
Paraphrase 35. And the justice is such also, that no man can speak any thing against the equality of his proceedings herein: for first, 'tis a matter of mere bounty and goodness, and every man may with his own do what he lists, no man can claim any thing that hath not been allowed him, and therefore there can be nothing of injustice objected to him, if others have been more bountifully treated; and yet farther secondly, the Jews themselves thus deserted of God, have their ways of mercy also, if they do observe it.  
36. For of him and through him and to him are all things: to whom be glory for ever. Amen.]  
Paraphrase 36. For the whole dispensation of grace, call, and salvation both of Jews and Gentiles, is to be imputed to God's free undeserved mercy, the mercy of the call is from him, all good is received by him, and the honour of all belongs unto him; and therefore to him be ascribed all the glory of this and all other things for ever and ever. Amen.  
The sum then of this Chapter being the setting forth the great mercy and wisdom of God toward Jews and Gentiles, but particularly toward the Jews, (who though for their crucifying of Christ, and contumacy against the Spirit in the preaching of the Apostles, they were so far forsaken, as that, leaving them the Apostles departed to the Gentiles, yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles, and so themselves brought to believe also, great multitudes of them) is said to be a great mystery v. 25. and so intimated again v. 33. etc. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity, deferring and delaying his execution on his enemies (foretold Mat. 24.) on purpose, that as many Jews as possibly might, should before that be brought in to believe, and so escape their parts in that judgement. This is the plain meaning of what S. Peter expresses by [account the long-suffering of our Lord, deliverance:] too which he saith that Paul had written parallel in many places, and withal tells us that what he had written on that subject, was much mistaken, and wrested to very distant doctrines in those first times, and so hath been ever since, as to that of the Millenaries of both sorts, and some other matters.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ver. 2. Maketh intercession] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to commence an accusation against any man, 1 Mac. 8. 32. and chap. 10. 61, 63. and chap. 11. 31.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Slumber] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to nod, as that is an effect either of sleepiness, or of old age, or again of stupor, lethargy, senslesness, and is accordingly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deep sleep, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Isa. 29. 10. (from whence this place is cited) so Ps. 60. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the stupifying wine used to be given to them that were to be put to death. And so in Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 948. A. speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking of wine, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pain of stupidity, or intoxication, from it: but otherwhere it signifies not only a deep sleep (deeper then that which is noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and from thence also, stupor, lethargy, among the Rabbins, but also astonishment, and is by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 26. 12. (where yet it should be a deep sleep, and so the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong sleep) and again a trance or ecstasy, and so Gen. 2. 21. 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecstasy, and so Act. 10. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecstasy is set for a deep sleep or trance, wherein visions are received; Aquilae renders it in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transportation, Theodotion ecstasy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal 68 29. the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amazement. By all which it appears, that the word in its latitude signifies such a supine habit of mind as is usual in the state of lethargy or stupidity, a state of senslesness, a spirit of stupidity saith the Syriack, however acquired, whether from a sleepy lethargic humour (and so it follows here, Eyes that see not, etc.) or else from a trance. O● which second notion see Note on Act. 10. d. The word, saith Theophylact, properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being nailed and fastened to any thing, and so denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an incurableness and immutableness of mind. But this refers to the Attical notion of the word as 'tis rendered compunction, which is not it which the Hellenists understood, or used it in.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Fall] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall, often signifies to lie along in the posture of one that is fallen, and accordingly Exod. 21. 18. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lie along; and so Verbs are often taken in a sense noting continuance or duration, as to be born of God, is to live a regenerate or new life. And so the Context here inclines it, where it cannot be denied that they did fall, and that that was the effect (he speaks not of the intention or design) of their stumbling. All that can be denied therefore is, that this fall of theirs is to continue forever, and accordingly he adds, that this their stumbling and falling was, if made use of, a very proper means as yet to recover them; for the Gentiles being preached to by this means, might very fitly move the Jews to emulation, and so recover them from their fall: and this God foresaw, and had that, among other reasons, in his wisdom, why he did permit them to deny Christ, and reject the Gospel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Fullness] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullness is a known famous word, used by the ancients for the whole body of the congregation or Church compacted together, in opposition to Schisms and breaches in it. So in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 2.  Meletius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Governors and priests with all the fullness, that is, Church, that bears the name of Christ. So in 
* 〈◊〉 adv. Paul. Sam●s. p. 293. C.  Dionysius Alexandrinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the fullness of the congregation of Israel, from Exod. 12. where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude. So in S. Basils' Liturgy, p. 43. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preserve the fullness of the Church. And accordingly being admitted into the Church is by S. Basil, Ep. 197. ad Diodor. and the fathers expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be received into the Ecclesiastic fullness; either according to the Hebrew idiom, which uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be filled) for collecting and congregating, or perhaps according as Mat. 9 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the piece that being put into the garment, the garment, which was before torn, is made whole again. In this sense, I conceive, the word is here to be taken, for the Jews being added to the Church, their coming in, or being gathered, and laying hold on the faith (being provoked thereto by seeing the Gentiles believe) and so filling up the vacuity, as it were, which was formerly in the Church, by their standing out impenitently. That this should now still belong to any (yet future) return of the Jews in a visible remarkable manner, is no way necessary, the circumstances of the Context applying it to those first times, wherein the Epistle was written: and therefore Origen against Celsus, speaking of the Jews, saith distinctly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We affirm confidently that they shall not be restored. And S. chrysostom, in his discourse against the Jews, denies that they shall ever be returned to their country; and citys Josephus for that opinion, that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or desolation shall be perpetual. And so Caesarius, Gregory Naziarz●n's brother, being asked of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revocation of the Jews about the end of the world, answers resolutely, 
* Dial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 195.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I will never be persuaded that the Jews shall be recalled, nor indeed doth the Apostle ●each any such thing in the words that are well and truly delivered by him, but not rightly understood or applied by others. And all this seems to have foundation in the express words of Daniel, ch. 9 27 he shall make it desolate even to the consummation. And the Jewish writing called Seder-Olam affirms the same, viz. that after their second ejection out of Canaan, the Jews shall never return thither again. Others indeed have seen of another opinion, that there shall be a visible calling of the Jews, and some of the ancients have joined thereto the thousand years' reign of Christ upon the earth, and pretended Apostolical tradition for it, but have not by the Church of God been judged to have any just plea to it, undoubtedly cannot deduce it from this place, any farther than this, that if they shall repent and believe in Christ, they shall yet be received into mercy. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews fullness is their coming in to the faith, or the Church of Christ, so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fullness of the Gentiles, v. 25. is the Gentiles coming in to the Church, receiving the faith, they then becoming one part of the body of the visible Church, as the Jews another. See Note on Lu. 21. c. And so Eph. 1. 23. the Church, as the body of Christ, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fullness in the same kind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church's greatness and body, is used by Ignatius in Epist. ad Smyrnenses, of 〈◊〉 restoring the assemblies of the Church, by a calme● which had befallen the Christians in Syria.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Turn away ungodliness] The Hebrew, Isa. 59 20. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, and to them that turn, or even to them, the being often Expletive, or noting Apposition. In stead of this the Septuagint read, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall turn iniquities from Jacob; and S. Paul, as his manner is, citys the words of their translation, wherein they have a sense very commodious, and most agreeable to the Context here, that many of the Jews shall by God's grace, and wise methods used toward them, be reform and converted. But beside this, it will be most reasonable to enlarge them also, and interpret them according to the original notation of the Hebrew, that God will take care for the delivering of them that thus return and repent. As for the truth of that which is here concluded from this citation, that as yet many more Jews should repent, and receive the Gospel, that hath been demonstrated by the event, 1. when the Jews saw Christ's predictions Mat. 24. manifestly fulfilled in the Roman armies sitting down before the city; for then many turned Christians, and went out of the city, and were delivered from the following evils: and 2dly, after that, when the Temple and the city were destroyed, and they brought in subjection by the Romans, than many were humbled and turned Christians: and 3dly, after that also, in Justin Martyr's days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every day there were some that came in to be Christ's disciples, which is the cause of the sealing so many of every tribe, Revel. 7. 4. (see Notes on that Chap. c. d. e.) answerable to Ezech. 9 4. and is the meaning of their escaping here.    

CHAP. XII.  
1. I Beseech you therefore, brethren, by the mercies of God, that ye present your 
* I exhore you by the compassions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bodies a living sacrifice, holy, acceptable unto God, which is your note a reasonable service.]  
Paraphrase 1. Seeing then the Gospel, without any addition of legal performances, is the only way to salvation (which is the thing on the proying of which all the former part of the Epistle was spent) and that the Gospel is the spiritualizing and perfecting of the Law, (which he shows by going ethically through the several parts of it, the ritual or ceremonial in this chapter, the judicial chap. 13. 1. the moral v. 8. etc.) I do therefore exhort you, brethren, by the bowels or exceeding great mercies of God, that (in stead of the impure Gnostick practices that are so rise among you, and which pretend to be grounded on their mystical understanding of the Law and scriptures of the old Testament,) you preserve yourselves in all purity and holiness, and so offer up unto God (as a kind of heave-offering) your bodies (the work-houses and shops of action and practice) a living sacrifice (in opposition to their dead ones under the Law) an holy pure one (in opposition to those external, carnal, legal ones, which had no kind of intrinsecal goodness in them, but only as they were commanded them for a time by God) acceptable to God (whereas the other were not so, whensoever they were not joined with holy life, nor are now any longer so, having been abolished by Christ) your rational worship of him, (in opposition to that wherein the irrational creatures, the cattle, etc. were offered up to God in his worship.)  
2. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God.]  
Paraphrase 2. And suffer not yourselves to be ensnared with the filthy sensual practices of the Gnostics of this age, that by joining with the Jews against the orthodox Christians, avoid persecution themselves, and bring it upon others, and by that means seduce many; but by undertaking the Christian faith, and that renovation of mind and actions, wherein repentance (required of you at your baptism) consists, let your Christianity appear in the new form and shape of your lives, that ye may be able to discern and approve and practise (see note on ch. 2. f.) what 'tis that God now commands us christian's, even those Evangelical commands of his, which are good (as all the Judaical law cannot be said to be, there being many things permitted for the hardness of their hearts, which must not be permitted now) and well pleasing (as now their ceremonial performances, sacrifice, etc. are not, nor ever were, but when joined with good lives) and perfect (as even the moral part, as it was understood by the Jews, was not, till it was enlarged, or at least interpreted by Christ Mat. 5. and as the practices of the Gnostics certainly are not, which yet pretend to the highest perfection.)  
3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.]  
Paraphrase 3. For I, in respect of that Apostolical authority which, by the favour and commission of Christ, is given unto me, take upon me to admonish every person among you, that be do not exalt himself above that which belongs to him, (as the Gnostics do, who pretend to such heights of knowledge and perfection, as to despise the Governors of the Church (see Judas 8. d.) and consequently run into such extravagances) but every man in sobriety to possess the graces which God hath given him, to the benefit of the Church, and not the despising of others, especially those that are placed over him by Christ.  
4. For as we have many members in one body, and all members have not the same office;]  
Paraphrase 4. For as in the body of man, where there are many members, they have not all offices or 〈◊〉 of the same esteem or dignity, which some have;  
5. So we being many, are one body in Christ, and every one members one of another.]  
Paraphrase 5. So all we Christians make up one body, of which Christ is the head, and are fellow-members in respect of one another, but yet have several functions and offices in his Church.  
6. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith:]  
Paraphrase 6. And having such peculiar functions to which we are designed, differing one from another, according to our several designations, let us exercise them to the edification of one another: If a man be designed to the office of expounding the Scripture, let him take care that he do it according to that form of faith, or wholesome doctrine, by which every man, which is sent out to preach the Gospel, is appointed to regulate his preaching, according to those heads and principles of faith and good life, which are known among you:  
7. Or ministry, let us wait on our ministering: or he that teacheth, on teaching:]  
Paraphrase 7. If to the office of a Deacon, one designed to do some inferior services in the Church, let him set himself to the discharge of that: the Doctor, or he that teacheth the doctrine of the Gospal where it is already planted, let him busy himself about that:  
8. Or he that exhorteth, on exhortation: he that giveth, let him do it with 
* liberality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. see Mat. 6. k.  simplicity: he that ruleth, with diligence: he that showeth mercy, with cheerfulness.]  
Paraphrase 8. He that, when the doctrine of the Gospel is taught and planted, is appointed to preach to them the practical use of it, and exhort them to live accordingly, let him employ himself thus: he that distributes his goods, or perhaps the goods of the Church, to the poor, let him do it liberally: he that is to govern in the Church, let him be very careful and diligent in government: he that gives alms (which is the duty of every private Christian that is able) let him do it merrily, not fearing or doubting that he shall impoverish himself or his posterity by that means.  
9 Let love be without dissimulation. Abhor that which is evil, cleave to that which is good.]  
Paraphrase 9 Let your love of God appear to be sincere, and such as will abide the trial, Ephes. 1. 4. Lu. 1. 6. and so also your love to one another let it be unfeigned, detesting and flying from every impious practice, such as are observable among the Gnostics, and for the true Christian course both toward God and men, cleave fast and zealously to it.  
10. Be kindly affectioned one to another in brotherly love, in honour preferring one another.]  
Paraphrase 10. Made up of nothing but perfect, kindness to one another, contrary to the envying, etc. ch. 1. 29. in the Gnostics; humble, contrary to their fastidiousness and pride, ch. 1. 30.  
11. 
† in respe● of diligence not slothful: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Not slothful in business; fervent in spirit; 
* or, serving the season, so other● copies read  note b serving the Lord;]  
Paraphrase 11. Industrious and nimble to do any thing that belongs to your calling, and having that earnest affection to God's service that shall inflame and set you most ardently about it and accordingly doing those things that in respect of the circumstances of time and place, wherein now you are, may most tend to the honour of God, and building up of the Church.  
12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;]  
Paraphrase 12. In the midst of those afflictions that now fall upon you, rejoicing in respect of that bliss which we hope for in another world, and consequently never renouncing the faith (as the Gnostics profess to do) in time of persecution, but persevering constant to the end, and in order to that observing your set times of prayer with all zeal and importunity.  
13. Distributing to the necessity of saints; 
† pursuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  given to hospitality.]  
Paraphrase 13. Showing liberality to all that want, as earnest in it as in any thing that brings in most advantage to yourselves, or in stead of pursuing others v. 14. doing them as much kindness as you can.  
14. Bless them which persecute you; bless, and curse not.]  
Paraphrase 14. Repay nothing to contumelies, but friendly and kind usage.  
15. note c Rejoice with them that do rejoice, and weep with them that weep.]  
Paraphrase 15. Comply with the condition and state of other men, affected with all the good and evil that belongs to them.  
16. Be of the same mind one towards another. Mind not high things, but 
* following along with the lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  condescend to men of low estate. Be not wise in your own conceits.]  
Paraphrase 16. Very affectionate and compassionate in your kindness one to another, pretending not to mysterious knowledge, as the Gnostics do, but behaving yourselves as the modestest sort of Christians do, not persuading or concoeiting yourselves that you are wiser than the rest of your brethren.  
17. Recompense to no man evil for evil. Provide things honest in the sight of all men.]  
Paraphrase 17. Never acting any revenges upon them which you think have done you injuries; taking care beforehand that whatsoever you do, it be that which is fit for you to do before the heathens, and which may not disgrace the Christian profession before them, or alien them from it, by seeing your lives and actions vile.  
18. If it be possible, as much as lieth in you, live peaceably with all men.]  
Paraphrase 18. And particularly (as far as lieth in you, and is possible for you by all actions of meekness and charity to procure) living peaceably among them.  
19 Dear beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the lord]  
Paraphrase 19 To that end (as ver. 17. so again) not taking the matter of avenging the injuries done to you into your own hands, but referting it to the punishment of God, or the magistrate under him, to whom, as he himself saith Deut. 32. 25. it belongs to punish offences.  
20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire upon his head.]  
Paraphrase 20. It being the Christian's duty, and his only prudent method of overcoming enemies, to do them all acts of kindness and charity, whereby thou shalt melt them at length, be they never so hardhearted (as when an artificer that deals in metals cannot melt any metal by putting fire under it, he pours live coals on the top of it, and by that means melts any thing that is hardest to melt. This figure must be made use of to interpret this place, which if it were literally understood, might seem to command that foul crime of wishing mischief, saith S. Augustine de Doct. Christ. l. 3. c. 6.)  
21. Be not overcome of evil, but overcome evil with good.]  
Paraphrase 21. Let not another man's injustice to thee bring thee to that vileness of doing the like to him, for than hath he conquered the most divine precious part of thee, enslaved thy soul to so vile a sin; but let thy way be (that which of all others is most likely to thrive) by doing good to him, by fair words and deeds to overcome him.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Reasonable service] What notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we have rendered rational service, is here to be fastened on, is not easy to determine. It may possibly be such a● will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word, as it signifies Christ, and then 'tis the Christian service. It may be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the word or scripture, and then 'twill be that worship which is prescribed us in the Scripture; and so the Syriack seems to understand it, setting down for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùmos verbi, according to the mouth of the word, that is, such as the word prescribes. It may be also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law, and then 'twill be the Evangelical worship. And once more, it may note such a worship of God as is most agreeable to reason, and such as a rational man will resolve to be most agreeable to so excellent and pure a Deity. But the circumstances of the place, and opposition to the sacrifices of the Law, the beasts that were offered there, seem to restrain it to the vulgar and ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational, in opposition to the irrational sacrifices under the Law, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living, before, to the dead bodies among them. Thus is the Table of Christ called by Theodores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationalis missa, Serm. 6. the Provide. that is, the table, or altar, where we offer up ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto God, in stead of those tables or altars on which the beasts were offered. Thus in Hermes in P●●andro, in the Hynne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which closes the book, this prayer is to be found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive these rational sacrifices. Thus, I conceive, may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk 1. Pet. 2. 2. be rendered also, not that milk of cattl, which men's bodies are wont to be fed with, but this rational milk by which men's souls are improved, to wit instruction, or Christian doctrine. And thus the ancient Latin translation hath rendered it in both places.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Serving the Lord] The authority of those copy, is great which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, serving the time, or the season, which being written short thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might easily be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One argument that it is here to be retained is Ignatius' Epistle to Polycarp, where he joins two precepts together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Become more diligent than thou art, observe, or consider, the seasons, or times: that is, the times being times of great corruption first, and then of persecution also (both mentioned in the former part of the period, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let not the heterodox, or false teachers, move thee, or terrify thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stand firm, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must beyond all persevere and endure all for God's sake) he must not be slothful, but very diligent to defend his flock against all false infusions, and sustain them constant in sufferings. And this is exactly agreeable and parallel to this exhortation here thus set, and may well seem an imitation of it. In respect of diligence, not slothful; zealous in spirit, serving the time, or season, which was in like manner a season of great corruption from the Gnostics, and of persecution also from the Jews, with whom these Gnostics complied, and stirred them up against the Orthodox Christians. See Note on Eph. 5. d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Rejoice with them that do—] This verse seems to refer to the two gates of the Temple, one called the gate of the Bridegrooms, and the other, of the mourners, into which two sorts of men all kinds of persons are divided: under the first are contained all those that continue unblemished members of the Church, under no kind of censure; under the other are the excommunicate of any the lowest kind, those under Nidui, which though they might come into the Temple, yet were to come in at that door of mourners, with some difference upon them, & discrimination from other men, that they that saw them might pray for them in this form, Qui inhabitat domum hanc consoletur te, indatque animo tuo ut obtemperes. He that dwells in this house comfort thee, and give thee a heart to obey. See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men, to be very much afflicted, which 2 Cor. 12. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning, or bewailing such as are (for their faults) justly fallen under the censures of the Church, and to do the utmost we can toward their recovery; and on the other side to rejoice at the spiritual good and proficiency of all others.    

CHAP. XIII.  
1. LEt every soul be subject unto the 
* supreme  note a higher powers: for there is no power but 
† from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of God. The powers that be are ordained 
* by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of God.]  
Paraphrase 1. Then for the judicial laws, that great supreme one ought to be taken into special care of all Christians, that of obedience to the supreme powers rightly established and constituted, although they be not Jews but Romans. Nothing in Christianity ought to be pretended or made use of, to give any man immunity from obedience, which from all subjects, of what quality soever; Apostles, teachers, etc. is due to those to whom allegiance belongs, (contrary to the Gnostics doctrine and practice Judas 8.) but on the contrary, every person under government, of what tank soever he be, is to yield subjection to the supreme governor legally placed in that kingdom, as to him which hath commission from God, as every supreme magistrate must be resolved to have, though he be an heathen.  
2. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves note b damnation.]  
Paraphrase 2. From which divine commission it is directly consequent, that he that makes any violent resistance or opposition to the supreme magistrate, opposes that violence to God's commission, and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy, the wrath and judgement of God belongs to him.  
3. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise 
† from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the same.]  
Paraphrase 3. And certainly if thou hast not some wicked purposes in thine heart, thou wilt never be tempted to do this, for they that do not design any ill, have little reason to be afraid of magistrates; or consequently to desire to prevent their ill usage of them by taking up arms against them. For though it be possible Governors may be tyrants, yet this possible fear is not in any reason to move any to certain sin; but on the other side every one is to look on the magistrate as God's officer, and to trust himself in God's protection, and count that Princes do not use to punish men for doing well, but for doing ill, for seditions, conspiracies, etc. and therefore if thou wouldst make a prudent provision for thyself, if thou dost desire to be secure from being punished by the magistrate, do not offend against his laws, and thou shalt, in all probability, receive nothing but reward for it from him.  
4. For he is the minister of God to thee for good: but if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger 
* for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to execute wrath on him that doth evil.]  
Paraphrase 4. For that is as considerable a part of the magistrate's office (to which he is designed by God, and for which thou art to count thyself happy in him, to assist, and not resist him) that God hath set him over thee, to secure and defend thee, and help thee to a peaceable possession of all God's other benefits, which are all worth nothing to thee, if thou mayst not enjoy them peaceably. And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates, and not to cast off their yoke on every remoter fear of it, but to take the possible dangers and certain benefits together, and from thence to conclude, that 'tis for the subjects good, that Princes are s● over them. And generally 'tis our own fault if there be any thing formidable in them. In that case indeed the Magistrate hath a sword put in his hands by God, and 'tis his office to be God's executioner of punishment on malefactors, and he is obliged to do so by conscience toward God, whose officer and commissioner he is.  
5. Wherefore ye 
† aught is be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must needs be subject, not only for wrath, but also for conscience sake.]  
Paraphrase 5. And consequently our obedience is due to him, not only for fear of punishment from the magistrate, for 'tis possible a cunning o● a prosperous offender or rebel may avoid that, but in obedience to the constitution of God, whose officer he is, and to the command of honouring and paying subjection, etc. to him.  
6. For, for this cause pay you tribute also: for they are God's ministers attending continually upon this very thing.]  
Paraphrase 6. For this is the distinct reason why tributes and customs are paid to Kings, viz. because they are commissioners sent from God; who having full power over all we have, as the free donor of all, may assign his commissioners what proportion he please, and that a liberal one, as he did the double portion to the elder brother; and this but very reasonable, seeing, in the discharge of their office, they spend themselves with an unwearied patience and constancy, attending on it, as the hardest and heaviest task that any man in a kingdom undergoes, and is therefore in proportion the most richly to be rewarded of any.  
7. Render therefore to all their deuce: tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honour, to whom honour.]  
Paraphrase 7. This therefore lays all obligation on you to render to Princes (as a debt due from subjects) all extraordinary or ordinary payments, as also that reverence and honour which by the Law of God belongs to them, as well as obedience and diligent subjection, v. 1.  
8. Owe no man any thing, but to love one another: for he that loveth another hath 
* filled up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fulfilled the Law.]  
Paraphrase 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man, inferior or superior, that is, either of justice to ordinary men, or subjection to those whom God hath set over you: One debt only ye must owe all (and yet pay that too, as oft as occasions are presented) that of charity, which must be so paid that it be always owing; and if this be discharged as Christ requires, not only to friends, but to all, even those that have behaved themselves as enemies to us, the persecuting heathen Emperors, etc. this is that perfection of the Law which Christ requires, Mat. 9 48.  
9 For this, Thou shalt not commit adultery, Thou shalt not kill. Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.]  
Paraphrase 9 For all the six commandments of the second table, the five here named, and the sixth that hath all this while been insisted on, that of Honour thy parents, Kings, etc. v. 1. all these, I say, are but parts of that great duty of charity, or loving thy neighbour, etc. so strictly now commanded by Christ, and so far from being now evacuated or abrogated, that it is rather heightened in each branch, and improved by the Gospel, and consequently every of those six, and particularly that of duty to Kings, is still required under Christianity, let the Gnostics advocates, and patrons of liberty (or rather licentiousness) under that pretenc●●each what they please to the contrary.  
10. Love worketh no ill to his neighbour, therefore love is the 
† filling by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fulfilling of the Law.]  
Paraphrase 10. That charity that is required of us Christians, is so far from depriving any other of his right, that it gives rules of all abundance of mercy and goodness to all, for in that consists that perfection of the Law which Christ requires, Mat. 5. see note on Mat. 12. e.  
11. And 
* this, knowing the season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that knowing the time, that now it is high time to awake out of cep: for now is our 
† deliverance.  note c salvation nearer than when we believed.]  
Paraphrase 11. And that exhortation to keep close to all Christ's precepts, to discharge to all, men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be pressed, because of the particularity of time, which should make us watchful to the performance of all duties, the time of our deliverance, or escaping, by Christ promised, and by us so long expected (see note on Mat. 10. 9 and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3.) being now ●igher at hand (which may encourage us to be diligent and persevere to the end) than it was when we first received the faith.  
12. The night is 
* past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  far spent, note d the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.]  
Paraphrase 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnostics among you, is now well over, and the more joyful lightsome state of quiet and calm is now, as the day; approaching, (see 2 Pet. 1. 19 1. Joh. 2. 8.) which is a mighty obligation to us to perform the deeds or the day, all actions of Christian purity, casting off the doctrines and practices of the Gnostics, and all the corruptions crept in among you.  
13. Let us walk 
† modestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honestly as in the day; not in note e rioting and drunkenness, not in 
* une●cannesses and filthnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (note on c. 9 e.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chambering and wantonness, not in strife and envying.]  
Paraphrase 13. And particularly let chastity and all manner of purity, contrary to the night-works or deeds of darkness and secrecy, be most carefully preserved in all kinds; and think it not tolerable to go on (as they would have you, and tell you it may lawfully be done by you) either in revel and pursuits of lusts, or in sins of luxury and excess, apt to hinder your watchfulness (see Lu. 21. 34.) or in venery, men with women in unlawful embraces, or in lasciviousness against the laws and differences of sexes (see note on 1 Pet. 4. d.) or any of those other sins so familiar among the Gnostics, or finally in factions, divisions, contentions, hating and persecuting your fellow Christians, as the Gnostics and Judaizers do.  
14. But put ye on the Lord Jesus Christ, and make no provision 
† of the flesh for lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the flesh, to fulfil the lusts thereof.]  
Paraphrase 14. But set yourselves to the practice of all Christian purity, and do not entertain yourselves with carnal, sensual designs, such as the divinity of the Gnostics is too full of, which tends to the advancing of lusts of all kinds, and nothing else.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Higher powers] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power here signifies will appear sufficiently by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Rulers, etc. v. 3. for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being a rational or causal particle, applies the speech to that which had gone before, and so expresses the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers v. 1. to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers, v. 3. and so again the annexing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power v. 3. doth confirm the same. Nor indeed can the power, abstracted from the person of the magistrate, be able to do what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. commend, or encourage v. 3. avenge and punish v. 4. And the matter is clear, for v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the powers being feared, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers are a fear, or terror, in the beginning of the verse, and v. 4. immediately upon the mention of the power, and the praise which they that do well shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. from the power, it is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For he (that must needs be the person of the magistrate) is a minister of God to thee for good; and, He bears not the sword in vain, or, for no end, for he is the minister of God, an avenger of wrath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Lu. 12. 11. when the disciples are said to be brought before principalities and powers, that is, without question, princes and men in authority, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions 2 Pet. 2. 10. all that are in authority; and so in this Epist. c. 8. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principalities and powers, are certainly persons (heathen magistrates) who persecute Christians; and so Ephes. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are persons to whom somewhat was to be made known. And so Col. 1. 16, & 2. 15, 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joined with Angels, and all said to be made subject to Christ. And that it may not seem strange that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power should be set to note a person, it will be worth observing, not only that the Latin, magistratus, which signifies magistracy, signifies the person of the magistrate also, and is most commonly so used, not for the power, but for the person invested with that power; but which is punctually for the point in hand, that the Latin Potestas, which is directly answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a ruler or Governor in good and ancient authors, as in Juvenal Sat. 10. speaking of the unfortunate end of Sejanus, after all his greatness, he asks, 
Hujus, qui trahitur, praetextam sumere mavis,  
An Fidenorum Gabiorúmque esse Potestas?  which had you rather choose? to succeed Sejanus, that was thus used, that is, have that great preferment and dignity of his (assumed by the Emperor of Rome into the participation of his supremacy) and pay so dear for it, or else to be quietly and peaceably the power, that is, ruler or governor, of those mean people, the Fideni or Gabii? Then for the word which is here added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that that is to be rendered, the supreme (not the higher) pours, will appear, not only by comparing it with 1 Pet. 2. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King, or Emperor, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme, and all others said to be sent by him, he having his commission from God (as here also 'tis said in the end of this v. 1.) and all others are not from God immediately, but from him; but also by the nature and use of the word; the nature of it confining it to those that are over, and not under others: and so in Simplicius upon Epictetus p. 2. 14, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first causes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which must therefore be rendered supreme, are joined together, and said to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the exempt, absolute, independent principles, viz. the gods, saith he, or, in his stile, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom worship is due; and so in proportion speaking here of men, it must belong to the supreme in any kingdom, who, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exempt, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accountable to any man or men upno earth: and for the use of it, beside that which hath already been said, it may be observed, that Gen. 49. 3. in the description of that condition which had belonged to Reuben, (if he had not forfeited it) by his primogeniture, viz. that he should have been the King (as, upon his sin, Judah was,) it is said of him, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of principality, and the excellence of power, that is, the excellent principality and excellent power; which seems to me to be the very phrase here used, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is there spoken personally of that elder brother.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Damnation] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to 'tis literal importance, signifies judgement, and no more, and is applied to humane judgements sometimes, either going to law, contentiones in foro, 1 Cor. 6. 7. or else sentences of temporal punishments on malefactors. So Lu. 23. 40. where one thief saith to the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou art in the same judgement, or sentence of death, capital punishment, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. 20. judgement of death temporal. Otherwhere it as clearly signifies divine, and that eternal punishment; as Act. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement to come, that is, certainly at the end of the world, at the day of doom; and so Rom. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of God, and so again v. 3. which v. 5. is explained to be wrath, or punishment, against the day of wrath; so Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgement joined with the resurrection of the dead. So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundant judgement, which they should receive in another world (when this world affords none) for their Hypocrisies; and Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose judgement (or punishment eternal) is just; and 2 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose judgement, that is, destruction, (temporal here by the hand of God, preparatory and prooemial to) eternal lingreth not, as appears by the next words, whose destruction sleepeth not. So 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation of the devil, that sentence that befell Lucifer for his pride presently after his creation, and so may befall the novice lifted up with pride there. And therefore Hesychius, from the more general usage, renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's retribution, or payment, or rendering according to works, which is sure his eternal punishment. Three places there are, which belong certainly to this sense, which yet have been questioned by some men, and denied to do so. First this in this place, They that resist, that is, by force or violence oppose the supreme power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall receive judgement to themselves. That this signifies temporal punishment, which the magistrate may inflict, and no more, they think appears by the following words, for rulers are a terror to evil works. But if that argument were of force, it would conclude also, that no more but temporal punishment belonged to any other crime which was punishable by the magistrate; for of him it is said, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minister, or officer, of God, his executioner for wrath, that is, punishment temporal, to him indefinitely that doth evil, that is, every visible malefactor. And so if this would conclude for the resister or rebel, it would also be privilege or protection to all other sins, which the magistrate is wont to punish, the chief, the murderer, etc. he that were hanged should not for that be damned, whatever his crime were. And 2dly, if that resister should escape the hand of justice here, by flight, etc. or if he should prosper in his rebellion, so that the magistrate should not be able to punish him, or yet farther, so as to get into the throne, what judgement or punishment is that man likely to receive, if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgement here signify none but the magistrates wrath or punishment? 3dly, 'Tis here v. 5. concluded from hence, Wherefore ye must be subject, not only for wrath, but also for conscience sake: where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then could it not be true, much less concluded from hence, that men must be subject not only for wrath. Certainly he that resists is not subject (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both directly contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being subject, v. 3, 5.) and therefore if we must be subject, not only for wrath, as that signifies temporal punishment, than he that resists shall receive more than wrath, as that signifies temporal punishment, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgement, or condemnation, which must be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also for conscience sake, viz. that if he do it not, it will be sin to him, wound his conscience, and so bind over to that punishment that belongs to an accusing conscience, or the breach of that divine law (which is the rule of conscience) the command of obedience v. 1. to a damning sin, if it be not timely repent of. The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily, eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement to himself. That it doth not there signify damnation is attempted to be proved by 3. arguments: 1. by that which follows v. 30. For this cause many are weak and sickly among you, and many sleep; which belonging only to temporal punishment, is conceived to be the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement precedent, and consequently that that is so also. 2dly, Because the Apostle speaks there of any one single act of this sin, which being not an habit or custom, the objectors conceive not to be actually damning under the second covenant. 3dly, Because v. 32. 'tis said, When we are judged, we are chastened of the Lord, that we should not be condemned, etc. To the first of these the answer is clear, 1. that sickness and death, though they be temporal punishments, are yet divine, inflicted by the hand of God, not of the magistrate, and 'tis acknowledged that it doth seldom signify eternal punishment, exclusively to God's temporal punishments, but eternal, and sometimes temporal too (as was said of 2 Pet. 2. 3.) or eternal if he repent not, and perhaps temporal if he do, or to bring him to repentance: 2dly, that these temporal do not exclude eternal punishments; they may be sick, and die, and be damned also, or else some being reform by these temporal chastisements, others may be damned also that do not reform; and that this is just with God, and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily, shall be guilty of the body and blood of the Lord, that is, shall be thought guilty of the greatest violation of Christ, to profane and tread under feet his body and blood. To the second, it need not here be disputed whether one act of mortal or wilful sin bring damnation, it being as much to the present purpose, that customary or frequent sinning doth; for whatever mercy may belong to him that commits only one act, yet, if he that customarily or frequently doth it, incur damnation, this will be the Apostles meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, who speaks indefinitely of the sin (as when he saith, the drunkard or adulterer shall not inherit the kingdom of God,) and descends not to that minuter consideration, what 'tis that contracts the guilt of that sin. As for the third objection, 'tis an evident confirmation of this rendering; for if those that were sick, etc. were chastened of the Lord, that they should not be condemned, then sure if they had not been so chastened, or not reform by that chastning, they should have been condemned with the world, which is no argument that eternal judgements are not due to them on their impenitence, but an evident intimation that they are. The third place thus doubted of (and brought to countenance the former interpretations of these two) is 1 Pet. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the season of judgement's beginning from the house of God, where that that befalls the house of God cannot be condemnation. To which I answer by granting the objection, and consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its latitude must not there be applied to the house of God, but only one part of it. For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that verse there are specified two parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first part, and the end or last part of it. The first part of God's revenge on sin may be in this life, and befall the godly, who hath sin to be punished also, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly escapes v. 18. or (as that phrase is in the original Prov. 11. 31.) is recompensed on the earth; but the second sadder part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the contumacious, that obey not the Gospel of Christ, and it seizeth on them here, and sweeps them away, and then continues to them eternally: and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's punishment and retribution to sin, wherever it is, both here and in another world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Salvation] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance here signifies (somewhat different from the notion of it ch. 10. a.) may be guessed by what hath been oft mentioned of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospels, Mat. 10. h. Lu. 13. b. etc. the deliverance of the believing Jews or Christians out of persecutions, which (after the example of Christ) befell them in the first age, and from which they were delivered partly by the great act of vengeance from Christ upon the Jews the crucifiers of him, and persecuters of his followers (see Lu. 21. 28.) and partly by their departing generally out of Judaea, before that destruction befell the Jews (see Rev. 7. d. e.) and partly by the Haltionian days, which under Vespasian were allowed the Christians after this time in all places. The approaching of this is every where used, as an antidote or cordial consideration, to arm them in time of affliction; and so here the considering that this is now nearer than when they first embraced the faith, and that therefore now 'twere unreasonable to fall off, and lose all their past faith and sufferings, when now a little while more will land them safe at their expected haven, the deliverance so promised. This probably is the meaning of the phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliverance ready to be revealed in the last time, and perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9 the saving of their lives, (antecedent to that of their souls) the delivering them from those imminent dangers that the Christians were under from the Jews, till that their destruction, (for that that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 15. Mar. 8. 35. Luk. 9 24. saving, or finding, his life; see those places, and Note on 2 Pet. 1. e.) That 'tis there to be thus understood may be probable by v. 10. where, saith he, the prophets enquired concerning this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sal●●tion, or deliverance, what time it was likely to come v. 11. which seems to confine it to some eminent event or passage in this world, and that, it seems, now ready to fall out in that present age, v. 12. So. 2 Pet. 3. 15. where he bids them count the longanimity of God (that is, his sparing or deferring the punishment of the Jews so long) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance, viz. that the Jews might come in to the faith, and all the believing Jews might have time to go out of Jerusalem (see Note on Mat. 24. g.) and so be rescued out of that common destruction. To this, I conceive, belong these words in the Epistle of Barnabas p. 227. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In his (that is, Christ's) kingdom there shall be evil and foul days, in which we shall be saved, or escape; and that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to us there shall be light some, but to them dark black events. This is set down most plainly 2 Pet. 2. 6, 7, 9 by the example of Sodom and Lot; Sodom destroyed, and Lot and his family preserved: and so also of the old world, v. 5. when Noah and seven more were preserved, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And 'tis observable that this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this story in Genesis, when the Angel bids Lot esc●● and fly for his life, or save and deliver his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And because this is the prime matter of S. Jude's Epistle, as well as of that of S. Peter's to the dispersed Jews, that also may probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  common salvation, or deliverance, Judas 3. that deliverance that the believers should generally meet with. This use of this word, how agreeable it is to the Scripture style, may yet farther appear by the notion of a Saviour in the Old Testament, for a deliverer, such as Joshua was said to be, of whom there is a notable place to this purpose, Ecclesiasticus 40. 1. Jesus, etc. according to his name, was made great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the saving, or delivering, the elect of God, and taking vengeance on the enemies, etc. And so Obad. 21. the Saviour's shall come to judge the mount of Esau, the kingdom, &c and so all those others, of whom 'tis said in general, Thou hast sent us Saviour's, that is, the Judges which were sent or raised up by God to fight the battles of God's people against their enemies; in which two respects, first of avenging them on their enemies, secondly, of delivering them, those two titles of Judges and Saviour's are bestowed on them. And agreeable to this, this act of Christ's so remarkable on the Jews is called both the kingdom of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance, or salvation: kingdom in both respects, as a King is an avenger and protector both; and deliverance in the second only. Other like words we find to the same sense. See Note on Act. 3. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. The day is at hand] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day draweth nigh is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching Heb. 10. 25. and shall there be explained, which that it may belong to the destruction of the Jews, and whatever inseparable attendants of that, may appear Ezech. 7. 10. Behold the day, behold it is come, the morning is gone forth; which is clearly the approaching of this day (and so other of the phrases, used in the New Testament for that destruction, are to be met with in that chapter, An end, the end, etc. v. 2, 3, 6.) and yet more perfectly v. 12. The time is come, the day draweth near, and these spoken clearly (as that whole Chap.) of the final destruction of that whole people. The approach of which being here mentioned, as a motive to encourage the Christian Jews to hold out, and not to fall off to the Gnostics impure courses (who, by helping them to escape persecutions, corrupted and inveigled many) this phrase is here by way of accommodation applied to that time, as a time of light, unfit for the works of darkness. See Heb. 10. a. and Lu. 21. 34.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Rioting] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, is not so commonly observed. Theophylact defines it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, songs with drunkenness and contumely. In which definition, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely is oft used in an impure sense, to denote unlawful loves and pursuits, so in all probability doth it therere, for the night-amorous revels are they that are peculiarly signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Wisd. 14. 23. where speaking of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret mysteries, he joins with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad revels, and as the effects thereof adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they keep neither lives nor marriages pure. So 2 Mac. 6. 4. when he saith the Temple was filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dallying with harlots, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— And he that doth this, is in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So say the Scholiasts on that Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is used for those that go by night to their sweetheart's. This they used to do with torches and fiddles, singing amorous ballads at the doors of their beloved, (from thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a pattern of which is set down in Plautus Curcul. Act. 1. Scen. 2.  
Quid si adeam ad fores, atque occentem?  
Pessuli, heus pessuli, vos saluto lubens.—  
To this belongs that of Aristophanes in Pluto, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  He looks as if he were going to a revel, having his crown and his torch; and more fully in the right reading of the verse in 
* Curcul. Act. 1. Seen. 1.  Plautus, Tute tibi praeis lotis, luces cereum. You go before yourself with the fiddle, you ar● your own torchbearer: some body else it seems they were wont to have, to perform these offices for them; so saith the Commentator of Hermogenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Pythagoras studying the stars at midnight, saw a young man with a fiddler revelling with a torch— Agreeably the word is here to be interpreted, the night-revels, or pursuits of their unclean designs; and so it is, Gal. 5. 21. and 1 Pet. 4. 3. Commissationes, which some have mistaken for Comessationes, as if it were from comedo, and so render it surfeting, whereas the Latin word is but a light derivation from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

CHAP. XIV.  
1. HIM that is weak in the faith, 
* receive to you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  receive ye; but not 
† to the judging of thoughts  to doubtful note a disputations.]  
Paraphrase 1. And for the preserving of that Christian charity among all, mentioned solemnly c. 13. 8, 9, 10. I shall enlarge to give these rules. Great dissensions and divisions are already gotten into the Church of Jewish believers (not only against the Gentiles, but) among themselves, some Jewish converts discerning their Christian liberty and freedom from the Judaical yoke, others conceiving themselves still to be under that obligation. The latter of these is zealous for the Mosaical Law, and observances of circumcision and meats, etc. and condemns all others as breakers of God's Law, that do not observe all these. On the other side they that are instructed in the knowledge of their Christian liberty, seeing others stand on such things as these, that had never any real goodness or virtue in them, and now are abrogated by Christ, are apt to despise and contemn them that continue under that yoke, and resolving to maintain that liberty which they have purchased by Christ, freedom from such obligations, are apt to separate from the Judaizers, ch. 2. 18. and so betwixt one and the other, the communion is likely to be broken. To both these therefore I apply myself at this time. Those of you that do not think yourselves obliged to keep the Law, do not ye reject the scrupulous or erroneous Judaizer, that thinks himself bound to observe those Laws, of obstaining from many meats, etc. but receive him to your Communion: yet not so, that he thereby think himself encouraged or authorized to quarrel with other men's resolutions for the directing their own lives, what is lawful or unlawful for them, and to condemn others that do not think themselves so obliged.  
2. For one believeth that he may eat all things; another who is weak, eateth herbs.]  
Paraphrase 2. He that is sufficiently instructed in his liberty, makes no scruple of eating any thing, thinks not himself obliged to be circumcised, etc. makes use of his Christian liberty to that purpose: but the Judaizer being not sufficiently instructed in the nature of the liberty allowed him by Christ, and remaining in that error concerning the obligingness of the Mosaical Law, abstaineth from all flesh perhaps, (for so some did, saith Theophylact, that they might not be taken notice of to abstain peculiarly from swine's flesh) or else from some sorts of meats, as unclean and forbidden.  
3. Let not him that exteth, 
* set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  despise him that eateth not: and let not him which eateth not judge him that eateth; for God hath received him.]  
Paraphrase 3. Now to begin with the latter first (see note on Mat. 7. b.) The Jewish believer, that discerns his liberty and eateth all meats indifferently, must not despise the scrupulous erroneous, which is also a Jewish believer: And on the other side the scrupulous Judaizer must not reject and cast out of his communion that other, who being instructed in the nature of his Christian liberty doth not think himself obliged to abstain from all those meats, from which a Jew under Moses religiously and Judaically abstains; for God hath admitted him into the Church, (without laying that yoke upon him,) as a servant into his family, and he is not to be excluded by the Judaizer for such things as these.  
4. Who art thou that judgest another man's servant? to his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.]  
Paraphrase 4. What commission hast thou, O Jewish Christian, to judge God's servant, received and owned by him, v. 3. to exclude him out of the Church? (see ch. 2. 1. and note a.) To his own Lord he stands or falls, that is, he, by his (not thy) sentence or judgement, is either cleared (judged to have done nothing amiss) or condemned. But he certainly shall be cleared, for God is able to clear him, if he please, and he certainly will, having, by receiving him into his family, given him this liberty.  
5. One man 
† preferreth one day before another another approveth every day  note b esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded 
* by, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his own mind.]  
Paraphrase 5. The Judaizing Christian observeth some special days appointed by Moses his Law, the sabbath or other Jewish festivals; but the other which is no Judaizer, but knows his own liberty, makes not that difference of days that Moses requires: and in such things every man must act by his own, not by another man's judgement or conscience (see note on Lu. 1. a.) what he is verily persuaded he ought to do, (and therefore unity and charity ought not to be broken by you for such things.)  
6. He that regardeth a day, regardeth it unto the Lord: and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks.  
7. For none of us liveth to himself, and no man dieth to himself.]  
Paraphrase 6, 7. He that makes a difference betwixt days, thinks it is God's will he should do so; and he that doth not make that difference, thinks it God's pleasure now under Christ that he should not make any difference. He that makes no difference of meats, thinks it acceptable to God that he should do so, and in testimony that he thinks so, constantly blesseth God, when he eats, for giving him that food, to the eating of which he conceives God hath also given him liberty; and the Jewish Christian thinks it obligation of conscience to abstain, and for that command of restraint, and for the grace of doing such an act of self-denial, he giveth God thanks also. And this sure is well done on both sides; for no man of us is to do what he himself likes best, but what he thinks is most acceptable to God.  
8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords.]  
Paraphrase 8. For our life and death are very unconsiderable, but as by them we may serve God; and therefore much more all other things.  
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.]  
Paraphrase 9 And all the fruit of Christ's death, and suffering, and resurrection, which accrues to him, is only this, that he may have power and dominion over us all, to command or give what liberty he pleaseth.  
10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? we shall all 
† be set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand before the judgement-seat of Christ.]  
Paraphrase 10. But why dost thou that observest the Law, condemn thy fellow Christian? or exclude him from thy communion, because he uses his Christian liberty, etc. or thou that usest thy liberty, why dost thou think it a piece of senseless stupidity in the Jew to abstain, and thereupon despise v. 3. and vilify him, which is also a kind of judging him? whereas indeed neither of you is to be the judge of the other, but Christ of you both, (see note a. on Jam. 3.) being by his Father sent and commissionated to that office.  
11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.  
12. So then every one of us shall give account of himself to God.]  
Paraphrase 11, 12. According to that of the Prophet, Isa. 45. 23. I have sworn by myself that unto me every knee shall bow; which being a Prediction of somewhat then future, was to have a completion in Christ incarnate (see Phil. 2. 9, 10, 11.) who is now constituted the one supreme judge of all, to whose judicature every one must submit and give account for his own actions, and consequently 'tis most unreasonable that any man, but he to whom Christ this supreme judge hath delegated and committed that power, the Apostles and Governors of the Church, endowed with the power of the Keys and Censures, should thus censure, and reject others from their communion.  
13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block, or 
* a scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an occasion to fall, in his brother's way.]  
Paraphrase 13. And therefore let this fault be mended by you, do not any longer censure and separate from one another's communion, for such things as these; only be careful that you do not scandalise any Christian brother, that is, put in his way a stumbling-block to hinder his coming to Christianity, or a gall-trap in his progress to wound him and make him go back, as the Judaizer is in danger to do, when he sees those liberty, used among Christians which he deems utterly unlawful.  
14. I know and am persuaded 
† in i●  by the Lord Jesus, that there is nothing unclean of itself; but to him that esteemeth any thing unclean, to him it is unclean.]  
Paraphrase 14. I am confident, and make no question, but that Christ hath so removed that yoke of the Mosaical law, that to a Christian Jew no kind of meat is unlawful to be eaten; but yet for all that, it is unlawful to him that esteems it to be still prohibited: the persuasion of its being forbidden him is, as long as he is so persuaded, sufficient to make it to him unlawful to use that liberty, which otherwise were lawful.  
15. 
* But if because of meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But if thy brother be note c grieved with thy meat, now walkest thou not charitably: destroy not him with thy meat for whom Christ died.]  
Paraphrase 15. But if for a matter of this nature, his not daring to eat what thou eatest, thou despise and cast off thy fellow Christian that knows not his liberty, and by so doing discourage or alien him from going on in Christianity, v. 13. sure this is contrary to the rule of Christian charity, of drawing all to piety, and driving none away, Mat 18. 6. and it will be a great fault in thee, for so light a thing as meat is, to drive from Christianity, and consequently to destroy him for the saving of whom Christ was content to lay down his life, see v. 20.  
16. Let not your good be evil spoken of.]  
Paraphrase 16. Ye may use your Christian liberty, but shall not do well so to use it, as that it may tend to others hurt, for that will be the defaming of that which is in itself indifferent or innocent.  
17. For the kingdom of God is not meat and drink, but righteousness, and peace, and note d joy in the holy Ghost.]  
Paraphrase 17. For Christianity consists not in such external matters, eating or not eating such of such meats, but in the practice of Christian virtues; such are mercifulness and peaceableness and delight to do good one to another, to build up and advance one another in piety, not dividing and hating, and excommunicating one another, v. 19 or delight to do good, or that joy which results from unanimity, saith Theophylact.  
18. For he that in these things serveth Christ, is acceptable to God, and approved of men.]  
Paraphrase 18. These indeed are acts of obedience to Christ, that are sure to be accepted by God (without Judaical performances) and to be of good report among all men.  
19 Let us therefore follow after the things that make for peace, and things wherewith one may edify another.]  
Paraphrase 19 And therefore let us most zealously attend to those things which may thus preserve peace between all sorts of Christians though of different persuasions, Judaizers or those that are instructed in their liberty, and which tend to the drawing men to Christianity, not aliening them from it.  
20. For meat 
* dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destroy not the work of God: all things indeed are pure; 
† but the evil is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but it is evil for that man who eateth with offence.]  
Paraphrase 20. Do not thou for so unconsiderable a matter as eating is, or because another will not, or dares not make use of that Christian liberty which thou dost most innocently use, disturb that peace, that unity, which God hath wrought among believers of different persuasions about indifferent things. 'Tis true a man may eat any thing simply considered; but if by eating he alien others from the Gospel, by despising and avoiding them v. 3. that dare not do so, this is a sin in him.  
21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is 
* scandalized, or is sick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offended, or is made weak.]  
Paraphrase 21. 'Tis not charitable to make use of any part of Christian liberty, when by thy so doing any other man is kept from receiving the faith, and so falls by some occasion of thine, or is galled, and discouraged, and driven from the profession, (as the Jewish believer is by seeing others cast off the Mosaical yoke, whom they think obliged by it) or any way wounded, or hurt, that is, brought to any kind of sin (see note on 1 Cor. 8. b.)  
22. Hast thou faith? Have it 
† by thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to thyself before God. Happy is he that 
* judgeth not himself in that which he approves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  condemneth not himself in that thing which he alloweth.]  
Paraphrase 22. If thou hast a clear understanding of thy Christian liberty, it is well for thee, and thou mayst use it betwixt God and thyself, but not always before men, as when it may be in danger to hurt them, and when 'tis not necessary to reveal thy practice in such matters. He is an happy man that, when he knows a thing lawful, doth so manage the practice of it, the use of his liberty, that he hath therein no reason to accuse or condemn himself: see note on c. 2. f.  
23. And he that doubteth is damned if he eat, because 
† it is not of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he eateth not of faith: for whatsoever is not of faith, note e is sin.]  
Paraphrase 23. And indeed for the scrupulous Judaizer there is little reason he should be so ill used for his not daring to eat, when he thinks himself otherwise obliged; for it were a damning su●e, for which his own conscience already condemns him, should he eat, or do any indifferent thing, as long as he thinks in conscience that it is not so, because it is contrary to persuasion or assurance of the lawfulness of his action: and whosoever doth any thing without that persuasion (called faith here, and knowledge 1 Cor. 8 7.) so far at least as to judge that which he doth lawful for him, he certainly sins in so doing.  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Disputations] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to signify the arguings, or reasonings, and consequently resolutions of men concerning themselves, to the managing their whole course of life, what is lawful or unlawful for them, and particularly here (as the Context enforceth it) the reasonings and resolutions of those, that from the liberty of disusing the Mosaical Law given by Christ, conclude the lawfulness of eating any thing, v. 2. A fuller instance or example of this notion of the word I have not met with, then in Epicurus' his Epistle to Idomeneus, speaking of the torments he was then under ready to die, as great as were imaginable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The joy that he had in his mind, upon the remembrance of the reasonings which he had in his life-time, stood in battle array against all those torments of the strangury, etc. what those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reasonings of Epicurus were, appears in his Epistle to Menaeceus in Diog. Laert. wherein, as in an apology for himself, and a declaration of the truth of his opinions, he confesses 'tis not eating or drinking, or any other of the sensualities of the world put together that beget a pleasant life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a sober discourse, or reasoning, and such as searches out the causes of all choice or aversation, and drives away those false opinions, from which the greatest perturbation, that seizeth on our mind, doth proceed. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. this sober reasoning what are the true causes of choice and aversation, that is, what is to be chosen or rejected upon true rational grounds, done or not done, was Epicurus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remembrance of which brought him so much inward pleasure in the midst of his torments. This 
* l. 3. Ep. 35.  S. Ambrose (reciting part of that Epistle of his) renders sobria disputatio, a sober disputing, & by and by repeating the same again, continens vita, a continent life, and in 
* l. 1. de Abr. c. 1. 2.  another place, sobrietas mentis, sobriety of mind. And Cicero Tusc. Quaest. l. 5. mentioning his cheerfulness at his death, translates this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inventorum suorum memoria & recordatio, the remembrance of the moral rules which he invented. So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there, (and so most probably here also) that reasoning of men's hearts by which they resolve and determine what they may and may not do, and accordingly regulate the actions of their lives; that special act of their judicium practicum, which hath the governing of their practice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, the judging, or condemning, of other men's courses. Which practice was not to be approved of, or encouraged in the Judaizer on one side, as on the other side he that made use of his Christian liberty was not to reject, but receive him to his communion, though he were erroneously and unnecessarily scrupulous in point of the Mosaical observances. And so this first verse is the breviate of the whole chapter, which is all on these two heads, that the Jewish Christian that understood his own liberty must not despise and reject the Judaizing scrupulous believer, and that the Judaizer must not judge or condemn the other. See v. 3. etc. and c., 2. 1. Note a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Esteems] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, must be resolved by the special, not vulgar use of the word among authors. It is used sometimes for approving, giving the suffrage in a competition; so 
* Tom 4. p. 435. l. 27.  S. chrysostom useth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gives his suffrage, and his sentence, or judgement, to this. So in Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hated them that did not adjudge the victory to him. So Aristotle l. 1. de An. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every of the elements but the earth, had some Philosopher or other that gave his suffrage to it, that it was the soul, or principal of all things. So Plato in Philcho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we prefer any before it. So when of Epicurus 'tis said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he defends, or gives his vote to, pleasure that it is the summum bonum. And in the Epigram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the soul rejoiceth not as preferring eating before all things. And so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one prefers one day before another, but another approves every day, that is, prefers not any before any.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Grieved] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to be grieved, as that notes being wounded or galled in his course, and by that means driven off from the profession of Christianity. That it signifies so, appears by the Context, comparing this verse with v. 13. where the brothers having a scandal, that is, gall-trap (see Note on Mat. 11. c.) put in his way, is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being grieved here, answerable to both which together is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is scandalised (or galled) and made weak, or sick, or faint, or wounded, v. 21. For it is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief or sorrow is oft taken for the cause of sorrow, disease, or wound, or gall, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclus. 30. 12. is one that causeth grief to the soul; and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning is by Hesychius rended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamity, which is the cause of mourning; and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear signifies (the cause of fear) danger; according to an Hebraisme observable in these writers, where for want of the conjugation Hiphil which in Hebrew signifies to cause to do any thing, the Greek language is fain to use the Active to do. So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies infirm or sick, Lam. 1. 22. is by the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where we read, is faint, as Isa. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole heart is faint, that is, very sick, which is the cause of grief; and therefore the same word is in other places rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 7. 15. pain or disease. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies destruction, and is frequently rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Prov. 31 6. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in sorrow, for which our English have, ready to perish, agreeably to which S. Paul here joins (as the interpretation of grieving the brother) destroying him. This is far distant from that notion which is ordinarily had of this phrase, as if it signified sorrow or trouble or grief for the other man, or rather anger or displeasure against him; which being (in this matter) without cause (for 'tis said ver. 14. that that which the brother ears is not unclean in its self, and therefore he may lawfully eat it in that respect) is wholly to be charged on him that is so causelessly displeased or angry, and would not devolve that guilt of scandal on him that eats, that here lies on him by the brother's being grieved or wounded.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Joy] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy, Gal. 5. 22. signifies not the natural passion, but the Christian virtue, and that again most probably that which is exercised toward our brethren, appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity before and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace etc. after it, and therefore it must be understood in that notion which shall be agreeable thereto, either to signify the rejoicing at any good that befalls another, but especially at the virtuous actions performed by him (which 1 Cor. 13. 6. is rejoicing in the truth, that is, integrity and sincerity of another, opposite to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing amiss precedent) or else the desire or delight of doing good to others, which as a thing very pleasant to him that hath it, and as the cause of joy to them that receive benefit from it, may perhaps be called joy. And though the former of these notions is the more easy and prompt, yet that this latter is the more proper to that place may appear probable, by comparing it with the like phrase here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joy in the holy Ghost, which is here also joined with righteousness and peace, (and all of them, by the matter in hand, the care of not offending the weak brother, appear to be branches of duty to the neighbour) and seems contrary to the grieving and wounding the brother, v. 15. that is, the betraying him to any sin; and is expounded v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  19 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pursuing those things that belong to edification toward one another, that is, building up in piety, bettering one another, which is here joined with pursuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that belong to peace (as there the joy is with peace itself) and ch. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  15. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleasing the neighbour to his good for edification, that is, gratifying or causing joy and pleasure to him in improving his spiritual weal, and so 1 Cor. 10. the not giving scandal to others, v. 32. is exemplified by his pleasing of all men in all things, not seeking his own profit, but the profit of many, v. 33. and so not to seek his own but that which is another's, v. 24. as it is said of charity that it seeketh not her own, 1 Cor. 13. 5. that is, takes care of others safety, not only of her own, doth nothing that may scandalise another, and rather than do so, abstains from that which the man himself approves of. By all which it seems probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy, and joy in the holy Ghost, that grace of the Christian, flowing from the sanctifying Spirit of God, or which is according to the will of God, a holy Christian joy (as rejoicing in the Lord, Phil. 4. is rejoicing in those things (afflictions there) which God would have us rejoice in) is the seeking and advancing the spiritual weal and good of others, as the grieving of them is the contrary, the wounding of their consciences, and occasioning their sin. 'Tis true, the joy of the holy Ghost 1 Thess. 1. 6. is the rejoicing in afflictions, contrary to the joy of the world, and so rejoicing in hope, Rom. 12. 12. but that hinders not but these phrases, being otherwise inclined by the Context, may signify otherwise.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Is sin] In this place, 'tis certain the ancient Copies generally added that Benediction which we now find, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ch. 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now to him that is able to establish you according to my Gospel, and so on to the end. Thus we find it in S. chrysostom and Theophylact, etc. And from thence the Posthumous notes under Grottus' name infer that the Apostle first designed to end his Epistle there. But there is no ground for such conjectural inference. 'Tis certain, Doxologies may be seasonable in other places, and not only by way of conclusion; and so we find in the like style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now to him that is able, etc. Eph. 3. 20, 21. in the middle of the Epistle; and so incidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom be glory, Gal. 1. 5. and more solemnly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now to the incorruptible King of Ages etc. 1 Tim. 1. 17. almost in the beginning. And it is S. Chrysostom's Note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is customary with S. Paul to conclude an exhortation with prayers and praises. And Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After an exhortation he always useth to pray. The petitory part of this Doxology is contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a praying that God who alone is able, will establish them; and this so proper to the whole business of the precedent chapter, that it cannot without great injustice be taken from it: and therefore without examining the reason of its removal (for which we have only probable conjecture) it is all reason that it should be fetched back from ch. 10. 25. and placed here, as it ought to be.    

CHAP. XV.  
1. WE then that are strong aught to bear the infirmities of the weak, and not to please ourselves.]  
Paraphrase 1. They that know the nature and extent of Christian liberty, aught to help and relieve those that do not understand it, to be watchful to keep them from falling into sin, and not please themselves too much in reflection on their own strength and knowledge, and neglect or despise others that have not so much.  
2. Let every one of us please his neighbour for his good to edification.  
For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me.]  
Paraphrase 2, 3. Let us rather do what good we can to the edification of other men, after Christ's example, who did not consider the pleasing of himself, but had the same common concernments, with the Father, that whatsoever befell God, fell on him, was as tender of God's honour, as if it were done to himself. Psal. 69. 9 see Joh. 2. 17.  
4. For whatsoever things were written aforetime, were written for our learning; that we through patience and comfort of the Scriptures might have hope.]  
Paraphrase 4. And if ye think or pretend that those words spoken by the Psalmist belong not to you, ye must know, that generally such sayings in the old Testament were meant to be our instructions and documents; and one principal use of them is, that by the examples which we find there of the patience of pious men, and of God's relieving and comforting those that want relief, we might be confident that God will relieve us also in due time.  
5. Now the God of patience and consolation grant you to 
* mind the same thing among one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be like-minded one towards another, according to Christ Jesus,]  
Paraphrase 5. And that God, for whom we ought to suffer, and who will give you that relief, give you also the grace of unity and charity, such as Christ commanded and expects from you,  
6. That ye may with one mind and one mouth glorify 
† the God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God, even the Father of our Lord Jesus Christ.]  
Paraphrase 6. That ye may join unanimously, Jew's and Gentiles, into one, and assembling together worship and serve the Lord, who is both the God and Father of our Lord Jesus Christ, (Eph. 1. 3, 17.) in all unity of affections and form of words.  
7. Wherefore receive ye one another, as Christ also received us to the glory of God.]  
Paraphrase 7. Wherefore in all humility of condescension and kindness, embrace and succour one another, help them up when they are fallen, in stead of despising and driving them from your communion, after the example of Christ's usage toward men, who came from heaven, and kid down his life to relieve us, and there is nothing by which God is more glorified than this.  
8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:]  
Paraphrase 8. And that ye may not think fit to despise the Jewish believers, let me tell you, that Christ came to them, was by God constituted a means or instrument of good to the Jews in preaching to them the truth of God, calling them to repentance, and so exhibiting and making good to them the promises made of old to that people beyond all others.  
9 And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.]  
Paraphrase 9 And on the other side, that the Jew may not condemn and reject the Gentile Christian, or him that makes use of his lawful liberty, let him know, that God hath been most wonderfully merciful to the Gentiles, and made Christ also an instrument of this mercy to them, after that the Jews had rejected him, and so hath given them occasion to magnify his name, according to that of Psal. 18. 49. I will praise thee, and sing unto thee among the Gentiles, signifying thereby, that the Gentiles have cause to give thanks and praise him.  
10. And again he saith, Rejoice ye Gentiles, with his people.]  
Paraphrase 10. And so Deut. 32. 43. the Gentiles are bid to join with the Jews in rejoicing and praising God.  
11. And again, Praise the Lord all ye Gentiles, and laud him all ye people.]  
Paraphrase 11. And so Psal. 117. 1. all the nations and all the people of the world are called upon to praise God.  
12. And again Esaias saith, There shall be a root of Jesse, and he that shall rise to a reign over the Gentiles, in him shall the Gentiles trust.]  
Paraphrase 12. And Isaiah prophesying of Christ, ch. 11. 10. that should come from David's family (under the type of Hezekiah a king of Judah lineally descending from David) saith that he shall be for a standard to the Gentiles, to whom they may and shall come, and trust and rely on him.  
13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Ghost.]  
Paraphrase 13. Now that God, in whom all our trust is reposed, and from whom all good things are to be received, bestow on you that cheerful quiet (in stead of the contentions that have been among you) and that union and concord in the Christian faith, (or without any receding from it) that thereby ye may have that hope, (which the Gospel bestows on you on condition of charity, etc.) increased unto you into all abundance, through the working of the holy Ghost in you.  
14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.]  
Paraphrase 14. And though I doubt not but ye, that are full of virtue and charity, and perfectly know what your Christian duty is, are also without my help able to advise one another to do what I now say, that is, to abstain from contemning and condemning one another.  
15. Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God,]  
Paraphrase 15. Yet I have thought good to write freely to you, to stir you up to the practice of that which you know already, this being a branch of my office and authority Apostolical, as well as that of making known the Gospel;  
16. That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, 
* that there might be as offering of the Gentiles accept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost.]  
Paraphrase 16. That office, I say, to which I was sent by Christ Act. 9 15. to preach the Gospel to the Gentiles as well as the Jews, that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him, sanctified, not as other sacrifices, by any priest on earth, but even by the holy Ghost, that is, that they might be brought to obey the Gospel.  
17. I have therefore 
* glorying in Jesus Christ as belonging to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereof I may glory through Jesus Christ in those things which pertain to God.]  
Paraphrase 17. And for my success herein I have ground or matter of great rejoicing, not in myself, but in order to God the author of this success.  
18. For I will not dare to speak of any of those things which Christ hath not wrought by me, 
† towards the obedience of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to make the Gentiles obedient by word and deed,]  
Paraphrase 18. And herein I shall not need to be so vain as to mention any thing that can be questionable, wherein, as an instrument in Christ's bands, I have wrought, and had this success to my work, in bringing the Gentiles to receive and obey the Gospel; A work which hath been done by miracles, and preaching,  
19 
* By the power of signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Through mighty signs and wonders by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have 
† fulfillied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fully preached the Gospel of Christ.]  
Paraphrase 19 Proving and manifesting my commission, and the truth of what I should say by greater evidences than any prophet of old, by doing all kinds of miracles, as also by speaking of strange languages, 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem, and taking a circuit through Phoenicia, and Syria, and Arabia, Act. 19 20. etc. I have discharged this my office, and preached the Gospel to the Macedonians which join upon Illyricum.  
20. 
* And such an ambition have I had to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Yea, so have I strove to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation;]  
Paraphrase 20. By which course it appears that I have not only been careful not to preach where some other had been before me, upon which it might be said that I did only superstruct where others had laid the foundation, but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ,  
21. But as it is written, To whom he was not spoken of, they shall see; and they that have not beard, shall understand.]  
Paraphrase 21. To fulfil that glorious prophecy Is. 52. 15. that they should be brought borne to God, that were never preached to before, as the events of Jeremy's prophecies should be made good to them to whom the prophecies had not come.  
22. For which cause also I have been much hindered from coming to you.]  
Paraphrase 22. By this means of preaching to some new people or other, I have been hindered unexpectedly from coming to you, when I have several times designed it.  
23. But now having no more place in these parts, and having a great desire these many years to come unto you.]  
Paraphrase 23. But now having no more occasion to detain me in these parts, that I yet foresee, and having for many years had an earnest desire to visit you,  
24. Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way thitherward by you, 
† if I may first in some measure have my fill of yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if first I be somewhat filled with your company.]  
Paraphrase 24. In my journey to Spain I am resolved to do it, taking you in my passage, and expecting that you will accompany me some part of my way thither, after I have stayed a while, and satisfied myself with the pleasure of being among you.  
25. But now I go unto Jerusalem, to minister unto the saints.]  
Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them  
26. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the 
* poor of the saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  poor saints which are at Jerusalem.]  
Paraphrase 26. By the Christians of Macedonia and Achaia.  
27. It hath pleased them verily and their debtors they are: for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.]  
Paraphrase 27. This they have done, and 'twas but due from them: for considering that these Gentile provinces have been beholden in an higher respect to the Jews, have received the Gospel from them, as indeed from Judaea it was that 'twas first preached to Macedonia and Achaia, 'tis but reasonable they should make them those poor returns, contribution to their wants.  
28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.]  
Paraphrase 28. When therefore this business is dispatched, and I have delivered to them safely this fruit of the Gentiles liberality, I intent then to begin my journey to Spain, and take you in my way thither.  
29. And I am sure that when I come unto you, I shall come in the fullness of the 
† or blessing of Christ, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to Origen, and Ambrolt, and the Latin.  blessing of the Gospel of Christ]  
Paraphrase 29. And I am confident, when I come, I shall give you such evidences of the great mercy and glorious dispensations of God, and the good successes which I have had, that you will be much confirmed in the Christian faith by my coming and telling you what I have been able to do, and consequently that I shall bring as much blessedness to you, and be cause of as much Christian joy as is possible.  
30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me,]  
Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake, and upon that obligation of Christian love, which he requires, and his Spirit works in your hearts, that you will with great earnestness and intention join your prayers with mine to beseech God,  
32. That I may be delivered from them that do not believe in Judaea, and that my service which I have for Jerusalem, may be accepted of the saints,]  
Paraphrase 31. That I may be delivered from that danger which I foresee in Judaea, from some refractory men, that though they have received the faith, are violently bend against me, as an opposer of the Mosaical Law, and that the relief which I bring to the poor Christians at Jerusalem and Judaea, may be taken by them in good part, though it come from those Gentile provinces.  
32. That I may come unto you with joy by the will of God, and may with you be refreshed.]  
Paraphrase 32. This would be a means to make me come cheerfully to you, if it please God to grant it to our prayers, and to have a cheerful being with you.  
33. Now the God of peace be with you all. Amen.]  
Paraphrase 33. And the God of all unity and concord bless you, and preserve unity among you all. Amen:  

Annotations on Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Reign over the Gentiles] That which is out of the Hebrew rightly rendered, for an ensign, is by the Greek translators rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear rule, or dominion; because it being the office of the King to defend, and by arms to protect the people, and the power of war being, as the power of the sword, a branch of imperial authority, and that no way compatible to any, but either to the supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch. 13. 1, 2. power or prince, or to him that is sent by him, that is, hath commission from him, this being for an ensign is all one in effect with ruling, and one is but a phrase to express the other, and the Apostle, according to his manner, maketh use of the Greek translation, not of the Original.    

CHAP. XVI.  
1. I Commend unto you Phoebe our sister, which is 
* one that ministers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a note a servant of the Church which is at Cenchrea,]  
Paraphrase 1. I pray take special notice of the bearer hereof, Phoebe, a pious person, who relieveth those Christians which be in want at Cenchrea,  
2. That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.]  
Paraphrase 2. And entertain her Christianly, as she is wont to do others, and give her your best assistance in the dispatching the business which she hath at Rome, for she hath been very liberal to divers Christians, and particularly hath assisted me in an eminent manner.  
3. Greet Priscilla and Aquila my 
† fellow labourers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  helpers in Christ Jesus,]  
Paraphrase 3. Mention my love to Priscilla, who though a woman, hath joined with Aquila a man, to promote the Gospel of Christ, and done their best to bring many to the faith,  
4. (Who have for my life laid down their own necks, unto whom not only I give thanks, but also all the Churches of the Gentiles.)]  
Paraphrase 4. (And have ventured their lives to save mine, for which cause I am not only bound to thank them, but all the Churches of the Gentiles, who were obliged by them.)  
5. Likewise greet the Church which is in their house. Salute my well beloved Epaenetus, who is the first fruits of Achaia unto Christ.]  
Paraphrase 5. And all the Christians that belong to their family (see note on 1 Cor. 16. c.) My love to Epoenetus, the first convert I had in all Achaia.  
6. Greet Mary, who [bestowed much labour] on us.  
Paraphrase 6. See note a.  
7. Salute Andronicus and 
* Junias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Junia my kinsmen, and my fellow-prisoners, [who are of note among the note b Apostles,] who also were in Christ before me.  
Paraphrase 7. who are, either known men, of great estimation with other Apostles, as well as me; or else themselves Apostolical men.  
8. Greet Amplias my beloved in the Lord.  
9 Salute Urban our 
† fellow-labourer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  helper in Christ, and Stachys my beloved.  
10. Salute Apelles [approved in Christ.] Salute them which are of Aristobulus household.  
Paraphrase 10. who hath showed himself a faithful sincere Christian,  
11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, [that are in the lord]  
Paraphrase 11. that have received the faith.  
12. Salute Tryphaena and Tryphosa, who [labour in the lord] Salute the beloved Persis, which laboured much in the Lord.  
Paraphrase 12. do good offices in the Church, see note a.  
13. Salute Rusus [
* the elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on 1. Pet. 2. c.  choose in the Lord, and his mother and mine.]  
Paraphrase 13. a choice person, a sincure Christian, and his mother, which is to me as a mother also.  
14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the [brethren] which are with them.  
Paraphrase 14. Christians  
15. Salute Philologus and Julia, Nereus, and his sister, & Olympias, and all the [saints] which are with them.  
Paraphrase 15. Christians  
16. Salute one another [with an note c holy kiss.] The Churches of Christ salute you.  
Paraphrase 16. with that Apostolical form of benediction 2 Thess. 3. 17, 18. of which a kiss was wont to be the ceremony.  
17. Now I 
† exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beseech you, brethren, mark them which cause divisions and 
* scandals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offences, 
† b●side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  contrary to the doctrine which ye have learned, and 
* turn aside from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  avoid them.]  
Paraphrase 17. Now of this I warn you, brethren, to watch diligently, and (as out of a watchtower men are wont to observe the enemy approaching, so) to observe and take notice of them which teach new doctrines, either contrary or different from what we have taught you, and so break the pe●●e of the Church, and discourage or drive away others from the faith; from such heretical teachers ye are to separate, that others may not be deceived by taking them for men as orthodox as any. See note on 1. Cor. 5. g.  
18. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.]  
Paraphrase 18. Such are the Gnostics, who in stead of serving of Christ, serve their own lusts and interests, and by plausible pretences and undertake, corrupt and seduce those who are of a temper ready to follow and obey, and so become easy and seducible, contrary to wise, ver. 19  
19 For your obedience is come abroad unto all men. I am glad therefore on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil.]  
Paraphrase 19 As for you, your purity of faith is generally taken notice of; and therefore I do not speak to you as to those that are thus corrupt already, but rejoicing that as yet you are immaculate, I exhort you to be watchful, and not so simple as to be cheated into heresies, but only so as to keep yourselves innocent.  
20. And the God of peace shall bruise Satan under your feet 
* suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shortly. The grace of our Lord Jesus Christ be with you. Amen.]  
Paraphrase 20. And to encourage you to continue your watch, let me tell you, that it is not now many years to that coming of Christ so oft spoken of in the Scripture, that spiritual, not corporal or personal, coming of his, 2 Thess. 2. 1, 2, 3. wherein he shall not only work his revenge on his crucifiers, and your persecutors the Jews, (after which time there shall be an eminent discernible tranquillity for the Christians for some space, see Mat. 24. 13. and Rome, 13. 11.) but wherein he shall also cast out the oracles of the Gentiles, and make their delusions appear, and plant the Gospel, and root out Idolatry over the whole Gentile world, Phil. 2. 11. The abundant goodness and mercy of Jesus Christ continue with you. Amen.  
21. Timotheus my work-fellow, and Lucius and Jason and Sosipater my kinsmen, salute you.  
22. I Tertius, who wrote this Epistle, salute you in the Lord.  
23. Gaius [mine host, and of the whole Church] saluteth you. Erastus the 
† steward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chamberlain of the city saluteth you, and Quartus a brother.  
Paraphrase 23. one that hath used great liberality to me and all the Christians.  
24. The grace of our Lord Jesus Christ be with you all. Amen.  
25. Now to him that is of power to establish you according to my Gospel, and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began,  
26. But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith,]  
Paraphrase 25, 26. Now to him that is able to keep you from falling into any noxious error, and to establish you in the constant practice of all that I have preached to you, the same that was the preaching or doctrine of Jesus Christ himself, when he was here on earth, according to that which we now see revealed, and discern to be that which was foretold in the old Testament, but not till now taken notice of by men, viz. that the Gentiles should have the Gospel preached to them, which secret, and all other Christian truths, which have been in the purpose of God from all eternity, are now made known or revealed to the Gentiles, that they might believe the Gospel;  
27. To God only wise be glory through Jesus Christ for ever. Amen.]  
Paraphrase 27. To him, I say, who is the only wise disposer of all this, and who hath managed all by his son Jesus Christ's assuming of our nature, etc. be all honour and praise through the same Jesus Christ our Lord. Amen.  
Written to the Romans from Corinthus, and sent by Phoebe, servant of the Church at Cenchrea.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Servant of the Church] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to minister, signifies in the New Testament hath formerly been noted at large (see Lu. 8. a.) viz. to relieve the poor, either out of the stock of the Church, as administrators and dispensers of others liberality and alms, or, as hospitable charitable persons, out of their own substance. So the women that administered to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own estates, and so Phoebe here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reliever, or patroness, of many, see Lu. 8. a. and of Paul himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 2. and in all probability is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9 5. the sister, or believing Christian woman, which either did, or, if Paul would have accepted it, would have helped him and Barnabas to eat and drink, ver. 4. without labouring with their hands v. 6. Such as she accompanying the Apostles in their journeys to preach the Gospel (as of her it appears by S. Paul's sending this Epistle from Corinth to Rome by her, as 'tis in the subscription) and furnishing them with all things, which they wanted, from whence they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour in the Lord v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6, and 12. whereupon saith the Scholiast, that the Apostles carried about with them some matrons of good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that made provision for their necessary uses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Apostles being free from those cares might be at leisure for preaching only; and Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rich women followed the Apostles, and provided them necessaries, and eased them of all that care, etc. See note on 1 Tim. 5. a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Apostles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle signifies primarily that office whereunto the Twelve were set apart by Christ immediately, and so that of S. Paul and Barnabas, sent immediately by appointment of the holy Ghost, Act. 13. 2. Secondarily it belongs to some others after, that received the like Commission from the Twelve, or from S. Paul; thus is James the Bishop of Jerusalem often called an Apostle. And so saith Theodoret of those first times, that those which were after called Bishops, were then called Apostles. So, saith he, Epaphroditus is called Apostle of the Philippians, Phil. 2. 5. because he was their Bishop. So Clemens Romanus is by Clemens Alexandrinus, Strom. l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clemens the Apostle. So Ignatius is by S. chrysostom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle and Bishop. So of Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Timotheus was made Bishop of Ephesus, saith an anonymous writer in 
* Biblioth. num. 254.  Photius. So that Thaddaeus, that was sent by Thomas to the King of Edessa, is styled in Eusebius l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle Thaddaeus. So Mark in Epiphanius, Haer. 51. and in Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Luke also by Epiphanius Haer. 51. And if it be he which is mentioned 2 Cor. 8. 18. in the style of who is praised for the Gospel, or for preaching through all the Churches (as Ignatius affirms, Ep. to the Ephes. and though Baronius affirm it to be Silas and 
* An. Ch. 51. n. 64.  Theodoret, Barnabas, yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have generally conceived to be he, being a constant companion of S. Paul in all his travails, as far as the book of the Acts reaches, and therefore i● said by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebius to have written the Gospel from other men's testimonies, but the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own sight) and not only so, but, as it follows v. 19 ordained by the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul's fellow-travailer; then there will be little question, but that title might belong to him, & that he was one of those which are called there v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostles of the Churches. Whether this sense do belong to the word in this place, it will be yet uncertain, because though it be granted that in those other places the secondary Apostles were certainly meant (and beside this there is no other unnamed, but those which confessedly belong to the twelve Apostles, etc.) yet 'tis possible that these here, Andronicus and Junias, may not be called Apostles, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted, known men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Apostles, that is, among the twelve Apostles, as well they might be, having been Christians more anciently then S. Paul, and so converted either by the Apostles probably, or by Christ himself. 'Tis true after all this, that in the Constitutions of the Emperors we find Apostoli Synagogarum, Apostles of the Synagogues, whose office it was among the Jews to gather up the deuce of the Patriarch that lived in Palestine. And proportionably to those the word Apostles might signify no more than messengers of the Churches, sent about Ecclesiastic affairs, such as are in Ignatius his Epistles called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred or divine officers or messengers. But, it appears not, that in any place of the New Testament the word is used in this sense. See Note on Luke 6. c. and on Joh. 20. 21.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Holy Kiss] The close of all the Christians prayers was wont to be in form of Benediction, and that Benediction the wishing all charity and unity among them (after the example of the love of God toward them) in the known form, The grace, or charity, of our Lord Jesus Christ, and the love of God, and the communication, or bounty, of the holy Ghost, be with, or among you, always, that is, be continued among you, as it is from every person of the Trinity toward you. And this being the form of dismissing the assembly, it was ceremoniously observed among them to part with the kissing one another. So saith Justin Martyr Apol. 2. describing the Church-meetings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we make an end of prayers, we salute one another with a kiss, which is therefore called the kiss of peace: and Tertullian de Orat. Osculum pacis est signaculum orationis, the kiss of peace is the seal of pr●yer. This therefore is here called the holy kiss, and S. Paul's bidding them salute one another with it, is in effect all one as his pronouncing that benediction which was wont to be attended with it.     

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE note a CORINTHIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  OF the Epistles to the Corinthians these few things may be fit to be premised.  
1. That this city being in its self an eminent city, grown rich and populous by trade and merchandise, and luxurious and libidinous to a proverb, was the place where the Proconsul of Achaia fixed his seat, and after its conversion to the faith, the Metropolis or mother city of all Achaia or Greece, and so is not, in the inscription of this Epistle, to be looked on as the Church in that one city, but as containing under it all the Christians of all Achaia, which having been first converted by S. Paul, this Epistle is now addresed to them all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  under their Governors, or Bishops through that whole region. This is distinctly set down 2 Cor. 1. 1. where to the Church of God which is at Corinth is added, and to all the Saints which are in all Achaia; and that probably is the importance of the phrase, 1 Cor. 1. 2. to all that have the name of Christ called on them (that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to all Christians) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place, that is, in all that region, and not only in that one city, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the coasts of Achaia. Accordingly what S. Paul saith to them of Apollo's, that he watered them 1 Cor. 3. 6. is in the story affirmed of all Achaia, as well as of that city, Act. 18. 27. when he was willing to pass into Achaia, the brethren wrote to the disciples (through all Achaia, not only at Corinth) that they should receive him, and when he came (that is, whither he purposed to pass, into Achaia) he contributed much assistance to the believers there. So when he speaks of the forwardness of their (that is, the Corinthians) liberality 2 Cor. 9 2. Achaia, saith he, was ready a year ago; and so Rom. 15. 26. Macedonia and Achaia thought good to make a collection, etc. and so it appears again by another passage 2 Cor. 11. 9, 10. And hence it is that Rom. 16. 16. he tells them that the Churches of Christ (in the Plural) salute them, and v. 1. mentions the Church in Cenchrea a maritime city in Achaia, from whence S. Paul took shipping Act. 18. 18. when he departed from thence to Syria.  
2dly, For the time and manner of planting Christianity among these Corinthians, and the rest of Achaia or Greece, the story in the Acts may be consulted, ch. 18. 1. where about the fiftieth year of Christ, Paul comes from Athens to Corinth, and meets Aquila and Priscilla there, soon after Claudius his banishing the Jews from Rome; with them Paul wrought in his trade of tentmaking, and at the same time he preached the Gospel to them through that Region, to which he oft refers in these Epistles, telling them how freely (without making gain of them, or putting them to any charge) he had preached the Gospel to them. Soon after Silvanus and Timotheus came to him out of Macedonia, and for the space of eighteen months he abode in those parts, wrought many miracles, 2 Cor. 12. 12. and converted many, though, as it appears, he was opposed by the incredulous Jews, and brought before Gallio, Proconsul of Achaia, and accused by them, Act. 18. When Paul went from thence, he left Priscilla and Aquila by the way at Ephesus Act. 18. 19 and they meeting with Apollo's there, and instructing him more perfectly in the doctrine of the Gospel, fitted him for his journey to Achaia, whither he soon went, and confirmed them in the faith, which Paul had planted among them, being much too hard for the Jews, who were his chief opposers there, Act. 18. 28.  
3dly, For the time of writing this first Epistle two circumstances will assist us to discern it. First c. 15. 32. there is a touch or intimation of his danger at Ephesus, fight with the beasts there, which will appear (see Note on ch. 15. c.) to be that which was occasioned by Demetrius, Act. 19 This therefore was now past at the writing of this Epistle; and though the next thing which in the Acts is mentioned after that, is his departing to Macedonia, Act. 20. 1. yet by the date of it from Ephesus, which we find in many copies of the subscription of the Epistle, we have reason to believe, that his remove was not so sudden, but that this Epistle was written first, and sent from thence. And accordingly we may interpret his words, ch. 16. 8. (which contain a second circumstance) that he will tarry at Ephesus till Pentecost, that is, till the time of his going up to Jerusalem, which he had determined to do that year at Pentecost. For that after this he should come again to Ephesus, or to any other part of Asia, and write from thence, (as by the salutations of the asiatics 'tis apparent he did, ch. 16. 18.) before his going to Jerusalem, is not reconcileable with the passages in the Acts, set down ch. 20. where in his journey from Ephesus v. 1. we find him at Easter at Philippi, and after that at Troas, and though he pass through Asia, yet his haste was so great, to reach Jerusalem before Pentecost, that he could not put in at Ephesus v. 16. but was fain to transact that business at Miletus, that would have called him to Ephesus, ver. 17. If this be thus rightly concluded for the place of writing this Epistle, than the time will be concluded also, at the end of his three years stay in Asia, Act. 20. 31. that is, An. Chr. 54. Before which time, through the Gnostics and Judaizers, great schisms and divisions had broken out at Corinth, and in other cities of that Province, and many other soul corruptions had crept in (by false, heretical teachers, and even the denying of the resurrection by some of the Christians there) which caused the writing of this Epistle. And upon the same occasions and subjects was Clement's Epistle, some years after, written unto them, which as it uses all arguments to reproach the unreasonableness of their schism and commotion against their present Governors, so it insists at large on the proving the Resurrection.  

CHAP. I.  
1. PAul [
* a called Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called to be an Apostle] of Jesus Christ, through the will of God, and Softhenes 
† the brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our brother,  
Paraphrase 1. See Rom. 1. 1. and note on Mat. 20. c.  
2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, 
* the called saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called to be saints, with all that in every place 
† are called by the name  note a call upon the name of Jesus Christ our Lord, 
* both of them and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  both theirs and ours,]  
Paraphrase 2. To the Church of God at Corinth, to those that through the faith of Christ have been sanctified, to the special saints (Rom. 1. 7.) that are in that city, together with all other Christians in every place within the regions of Achaia, both Jews and Gentiles,  
3. Grace be to you and peace from God our father, and from the Lord Jesus Christ.  
4. I thank my God always on your behalf, [for the grace of God which is given you 
† in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by Jesus Christ,]  
Paraphrase 4. for the great mercy afforded you in the preaching the Gospel to you, and all the graces so visible among you, consequent to that.  
5. 
* For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That in every thing 
† ye have been enriched, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye are enriched by him, in all 
* word  note b utterance, and in all note c knowledge.  
6. Even as the testimony of Christ 
† hath been established among you  was note d confirmed in you.  
7. So that ye come behind in no gift, waiting for 
* revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the coming of our Lord Jesus Christ;  
Paraphrase 5, 6, 7. For in all things belonging to Christ ye have been very plentifully furnished, either in all ability of instructing others, and in understanding of mysteries, or else in having the Gospel first preached, and then farther explained to you; the one at the first planting of the faith among you by me, the other by the watering of Apollo's; so that now there is no need of any addition to be made, but only that you persevere in what you have, expecting this coming of Christ to the deliverance of the faithful, and remarkable destruction of all other, his enemies and crucifiers;  
8. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.]  
Paraphrase 8. Which Christ will, I doubt not, give you grace to hold out till this time comes, and to be found sincere Christians at that time, when all others shall be destroyed.  
9 God is faithful, by whom we were called unto the 
† communication or participation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ee Act. 2. c.  fellowship of his son Jesus Christ our lord]  
Paraphrase 9 For of this be confident, that God will make good his promise, and having called you to the knowledge of the Gospel, and participation of the graces reached out to you therein, will never fail you in any thing else that is needful for you, if you do not fail yourselves.  
10. Now I 
* exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be 
† not schisms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no division among you: but that ye be perfectly joined together in the same mind, and in the same judgement.]  
Paraphrase 10. That therefore which I first exhort you to, and that with all earnestness possible, (as the prime addition to those gifts and graces that are among you) is this, that ye all teach the same doctrine, and nourish charity and unity, that there be no divisions in your Churches, but that ye be compacted and united, as members of the same body, in the same belief and affections.  
11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.]  
Paraphrase 11. This exhortation, I suppose, ye have need of, having had information by those of Chloes family, (see ch. 16. 17.) that there are schisms among you.  
12. Now this I say, that every one of you saith, I am of Paul, and I of Apollo's, and I of Cephas, and I of Christ.]  
Paraphrase 12. My meaning is, that some pretend their doctrine was taught them peculiarly by Paul, and differs from what others teach; others that they have theirs from Apollo's, or from Peter, or from Christ himself.  
13. Is Christ divided? was Paul crucified for you? or were ye baptised 
* into 〈◊〉  in the name of Paul?]  
Paraphrase 13. Now ye must know that the doctrine of Christ must not differ from itself, and therefore if Paul preach any thing contrary to what Christ taught, Paul must not be heeded in comparison with Christ, the foundation of your faith being, not Paul, but Christ.  
14. I thank God that I baptised none of you, but Crispus and Gaius,  
15. Lest any should say 
† or, that ye were baptised (for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) into my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that I had baptised in mine own name.  
16. And I baptised also the household of Stephanas; besides I know not whether I baptised any other.]  
Paraphrase 14, 15, 16. For my part, I am so far from pretending any such matter, from having baptised you into the faith of Paul, that I never did baptise above two of you, Crispus and Gaius, and the household of Stephanas, as I remember.  
17. For Christ sent me not to baptise, but to preach the Gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.]  
Paraphrase 17. For Christ did not principally send me to baptise, which others may do as well, but to publish the Gospel to them that never heard it; yet not this, that I am more eloquent than others, and so fitter for the work, for this is not my way of publishing it, to attract men to the faith by any persuasion of humane eloquence, but only by doing as Christ hath done before me, by venturing my life in doing it. This was the great means by which Christ meant to obtain belief, sealing his doctrine with his blood, and if I should let eloquence endeavour to supply that place, I should disparage Christ's way.  
18. For the 
† word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preaching of the cross is to them that perish foolishness: but unto us which are saved it is the power of God.]  
Paraphrase 18. For the preaching a crucified Saviour, requiring belief to him, obedience to him who was shamefully put to death, and believing on whom may probably bring the same on us, may seem a ridiculous thing to impenitent unbelievers: but to us which have come in to Christ by repentance and faith, 'tis the most glorious evidence of the power of God.  
19 For it is written, I will destroy the note e wisdom of the wise, and will bring to nothing the understanding of the prudent.]  
Paraphrase 19 And thereby is fulfilled that saying of Isaiah ch. 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect.  
20. Where is the wise? where is the scribe? where is the note f 
* searche●  disputer of this world? Hath not God made foolish the wisdom of this world?]  
Paraphrase 20. Let all the Philosophers and learned or searching men, the Jewish interpreters of Scripture, show me so many men brought to reformation and virtuous living by their precepts, as we have done by this ridiculous way, as 'tis believed, of preaching the crucified Saviour, or the doctrine of that Christ which was put to death by the Jews. Doth it not appear, that all the deep wisdom of the world is become absolute folly in comparison with it?  
21. 
† For when or, seeing that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.]  
Paraphrase 21. For when the heathen world with all their study of philosophy, which is the consideration of God's infinite wisdom in the creation and government of the world, did not come to the true knowledge of God, and when the Jewish world, depending on their knowledge of the Mosaical Law, did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ, God was then pleased to send us Apostles to preach (without any flourish of rhetoric) this Gospel of Christ, so scorned by the wise men of the world, and by that means to reduce and rescue out of the ways of the wicked, all those that will believe and embrace it.  
22. For the Jews require a sign, and the Greeks seek after wisdom.]  
Paraphrase 22. For as the Jews require some sign or prodigy from heaven to be showed them, to persuade them the truth of the Gospel, so the Greeks look for profound philosophy in the Gospel, and scorn it because they think they find not that there.  
23. But we preach Christ crucified, unto the Jews a 
* scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stumbling-block, and unto the 
† or Gentiles, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greeks foolishness:]  
Paraphrase 23. And yet are not we discouraged from going on in our course, professing him, in whom we believe, to have been crucified, and knowing that that is a mighty determent and discouragement to the Jews, who looked for a victorious Messias, that should rescue them out of their enemy's power, and to the Gentiles a ridiculous thing, who are gratified with nothing but eloquence, or profound knowledge:  
24. But 
* to them the called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God]  
Paraphrase 24. But to the believers (see note on Mat. 20. c.) both Jews and Gentiles, matter of greatest admiration, there being more divine power and wisdom expressed in this ordering of things so, that the Messias should be crucified, then in any thing that the Jews or Gentiles could have thought on.  
25. 
† For the foolish part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because the foolishness of God is wiser than men; and the 
* weak part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  weakness of God is stronger than men.]  
Paraphrase 25. For of the actions and dispositions of God's counsels, that which in man's opinion hath least wisdom in it, is infinitely to be preferred before all that men deem wisest; and that which men think hath nothing of strength or virtue, hath much more of power in it then any thing else, it being much a more glorious act of power to raise Christ from the dead, than not to have permitted him to die, as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ, when he laid down his life for it, then if he had been the most prosperous in this world.  
26. For 
† look upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye see your calling, brethrens, how that not many wise men after the flesh, nor many mighty, nor many noble are called.]  
Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on, or converted by the Gospel, not principally the learned politians, the great or noble families.  
27. But God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world, to confound the things which are mighty.]  
Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish, and this on purpose, that by the success of that, the wise men of the world may be put to shame; 'tis that which the world counts weak, that it may appear how much more power there is in that which the world counts weakest in God, then in all their own strength.  
28. And base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are.]  
Paraphrase 28. And those methods and courses hath God pitched on, which are by the nobles and the potentates looked on as most despicable, and empty, and abject, that it may appear how empty are all those things that are most valued in the world, when these which they so much despise shall appear more effectual than they.  
29. That no flesh should glory in his presence.]  
Paraphrase 29. That no man may have any reason to boast of his wisdom, etc. in God's presence.  
30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:]  
Paraphrase 30. But of God's special bounty it is that ye believe, and thereby are ingraffed into Christ, who is made by God to us the author of all true knowledge, the cause of our justification, our sanctification, and will be also of deliverance and rescue from all calamities that this life is subject to, yea and from death itself by raising us again; see Rom. 8. note l.  
31. That, according as it is written, He that glorieth, let him glory in the lord]  
Paraphrase 31. That all our good may be acknowledged to come from God and none else.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Call upon the name of Jesus Christ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed, Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59 and in many other places, and so in a passive not active signification. Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ, as an agnomen or supernomination, which notes the special relation we have to him; as the spouse of that husband, whose name is called upon her, Isa. 4. 1. (which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here) or as the servant to that master, by whose name he is called also; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphras●s of Christians, and no more. In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9 14, 21. Rom. 10. 12, 13, 14. and generally in the New Testament, but when it signifies to appeal to, or the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Utterance] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain, both because it, and the knowledge following, may either be the matter wherein the Corinthians are said to be enriched, or else somewhat in the Apostles, the means by which they were enriched in Christ. If it be taken the first way, than it will denote speech or utterance, ability in instructing others, and must be applied only to them that had such gifts in the Church, and not to the whole Church of Corinth; and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing, in faith, and word, and knowledge: Where as faith, so the other two are gifts and graces in them, such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diligence and love, that are after mentioned. And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing, agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, ye were enriched in all, 'tis most reasonable to determine, that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also. But because there is some difference betwixt abounding and being made rich, and the latter of them refers peculiarly to the gaining of the riches, and so to the means of acquiring them, it is therefore possible, that it may there be that which, as a gift, was inherent in them, and so be agreeable to the rest of the graces mentioned there, and yet here be the means by which they were enriched; and if so, than it will signify the preaching of the word, the doctrine of the Gospel as it is first preached and made known to men that had not before received it, as when we read of preaching the word, that notes the doctrine of Christ, as it was taught by him, or the articles that were to be believed of him, his death and resurrection, etc. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine (see 1 Tim. 5. 17.) which is the farther instructing of them that have formerly received the faith, and accordingly it may be so taken here, where 'tis set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, which is the explication and unfolding of the mysteries of religion, and may well be here the watering of Apollo's, which was superadded to the planting of Paul, and both of them together make up that which follows ver. 6. the testimony of Christ confirmed in you, the testimony of Christ being the Gospel, c. 2. 1. as 'tis first preached, (so Joh. 21. 24. where 'tis distinguished from the very writing of it, and so 1 Joh. 1. 2. but especially Rev. 1. 2.) and the confirming of it, is farther declaring, and proving, and explaining of it; the first being prerequired to the baptising of any, the second useful for the fitting them for that imposition of hands which we ordinarily call Confirmation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Knowledge] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine, may appear, not only by the use of it in other places (see Note on 2 Pet. 1. c.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word of knowledge, c. 12. 8. that is, being able to explain mysteries (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdom there, is being able to speak parables, or to use other such ways of veiling wise conceptions,) but especially by the circumstances of the Context here, the Gospel's being confirmed in them, v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift, and the being made rich in every thing (particularly in word and knowledge,) being all one with coming behind, or being wanting (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in no gift, ver. 7. this is again according to what we see ch. 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit. Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech, 'tis his skill in explaining the mysteries of the Scripture, which is shown in his writings in a greater height, then in his speech (when he was present with them) was observable. Thus Ephes. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit of revelation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in discerning and acknowledging of Christ, the understanding of Prophecies, and discerning Christ in them, is there joined with the Spirit of wisdom, as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, part of Bishop Timothy's task, seems to be expounding, not simply reading of Scriptures, to which is joined exhortation and doctrine. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is looked on as apt to puff men up, and so indeed some Heretics of that time were so exalted and puffed up with it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat, that is, some extraordinary matter above other men (as he that thinks himself to be something, that is, some extraordinary person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one, Act. 8. 9) they called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing men, from this sort of sublime knowledge and explication of difficulties (as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from this extraordinary gift) and so are referred to in that chapter, under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 10, 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge so called, but not truly so, from a false, not true Spirit, 1 Tim. 6. 20.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Confirmed] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony, may perhaps literally refer to the forinsick customs among the Jews, where there being three parts of their Judicial process, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the entering of the cause, secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stabilitio litis, the establishment of the matter in dispute, thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Job 29. 16. the searching into the cause, the second of these may be here literally rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confirmation or establishment. For that second consisted in the interposing of an oath on one side, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction, that is, of that affirming and denying, which was formerly lawful betwixt the actors, till the oath on one side had given the Judge some reason to incline that way, and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place, for the seiling, or establishing the cause, in that sense wherein the Roman law saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 1243.) an oath takes off the Judge from that dubiousness that before he was in, one affirming and the other denying the same thing. By analogy to this, the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness, viz. that which the Apostles gave in to the testifying the truth of the Gospel (being eye-witnesses thereof) this testimony may be said to be established or confirmed, when beside the first preaching of it, more light, and knowledge, and evidences have been afforded to the removing of all ignorance or doubt from men's minds. And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this, that the Gospel which we first preached, the testimony which we gave of Christ, hath since by sufficient probation been made good among you, to incline you to consent to the truth of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Wisdom] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books: sometimes the mind or intellectual faculty, Mar. 12. 33. where God is to be loved with all thy mind, (see Note on Rom. 1. l.) secondly, an habit of science, or prudence, as here; thirdly, perspicacity, Ephes. 3. 4. 2 Tim. 2. 7.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Disputer] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easy to determine, because, as the word itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion: for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered, of this world, than it will seem to signify the Heathen world, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist, as the seven wise men of Greece and Socrates after, who for the moral learning was by the Oracle proclaimed the wisest man in the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer, literator, as Tertullian renders it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher, or indagator, into the nature of things, which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world, the philosopher, or natural magician. And so the next words would incline one to understand the place, the wisdom of the world ver. 20. and the world which by wisdom knew not God ver. 21. looking most directly upon the heathen Philosophers, who are by Baruch described in these words ch. 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that seek out, or search, wisdom on the earth. But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered, of this age, than it may more probably refer to the Jews; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signify the chief of the Jews of that age, which crucified Christ, ver. 8. that is, caused him to be crucified, and there is mention of those, v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew, and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naturalists, that undertook to know every work of the creation; and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew, and signify him that is skilled in their laws, and which interpreted them to the people according to the literal sense, their Doctors; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also: For it was the custom of the Jews, for many of the learned among them to sit in the Synagogue, and to speak all of them by way of discussion, or debate to the same matter, (as to find out the true sense of a piece of Scripture) and to that custom 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  14. 29. seems to refer, Let the prophets speak, two or three, etc. whence it is that this Synagogue, where they did this, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching, or inquisition; and to that custom perhaps refers that which is said of Christ, Luk. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 46. that in the midst of the Doctors he heard and asked questions. So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquiry, or mystical disquisition, and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher, or inquirer, that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way of inquiry, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquisitio Psalmorum, the searching of the Psalms; see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures (which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Joh. 5. 39) but found not Christ there, as they might have done, believed him not. Thus is the word used Act. 6. 9 where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  talking with Stephen, as the Jewish doctors use to do one with another about the sense of Scripture, and Act. 9 29. 'tis said of Paul, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he talked and debated with them about the sense of Scriptures concerning the Messias. This custom of the Jews seems to be referred to by this word, but yet whether the other circumstances of the place, which refer it rather to the Heathens, may not so far prevail, as that it may be fit to pitch upon a middle interpretation of the word, and to apply this custom of the Jews to secular inquiries in the heathen schools, I shall leave it to be considered, and only add, that the making of this place to agree with that of the Prophet Isa. 33. 18. seems to be a matter of some difficulty, the Text there looking another way, viz. by way of admiration, how th● taxes, that were exacted in the time of the siege, were so suddenly ceased. For that is the meaning of, Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, he that even now kept the book of taxes; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of them that set down the public acts, as also the customs, and taxes, and revenues of the Kings: and so, Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher? that is, the receiver of money; for so they received it by weight: and lastly, where is the numberer of towers? he that reckons and assesses the several houses of the city, every one according to their bigness, which was in order again to the exacting of taxes. From this matter that of this text is distant enough, and yet may that be so far here accommodated, as to express an admiration here, as it was there, at a strange sudden change wrought among them, although the matter of the change was very different. And yet for the words also they thus far agree, that a● there was, Where is the scribe? so here, though in another sense, where is the scribe? that is, doctor or learned man; there the Scribe to register the taxes, the notary, here the learned man or doctor of the Law; as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher, so here, with the change but of letter, without any of the sound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent, or wise; and lastly, as there the numberer of towers, so here the enquirer, disquisitor of this world, that speaks his sense among others by way of debate or discussion to find out the truth, as there in the making an assessment they debated the rate or value of every house, to proportion it accordingly. And such applications as these by way of accommodating places to very distant senses (especially when the words in the Greek translation will bear them, though the Hebrew will not so well) is no extraordinary or strange thing in the New Testament; that of Christ's going with his parents to Nazareth, that the saying might be fulfilled, He shall be called a Nazarite, that is, the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch belongs to him, will appear to any as strange and far off as this.    

CHAP. II.  
1. AND I, brethren, when I came to you, came not 
* according to height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with excellency of speech, or of wisdom, declaring unto you the 
† or mystery, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  testimony of God.]  
Paraphrase 1. I said I preached not the Gospel to you in any eloquent words c. 1. 17. (from whence to this place all hath been brought in, on that occasion, by way of parenthesis) and now I resume it again, because it is a thing laid to my charge by some of you, that I am too plain and mean in preaching the Gospel to you. An accusation, or charge, which I am most ready to confess.  
2. For I 
* though it not 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  determined not to know any thing among you, save Jesus Christ, and him crucified.]  
Paraphrase 2. For I thought it not any way proper for me to go about to mend God's method, and when he had determined the sum of our doctrine to be the doctrine of Christ, which he taught in his life time, together with the confirmation of it by his death (through which also we have many precious advantages, as pardon of sins through his satisfaction etc.) not excluding also, but taking in, in an eminent manner, his resurrection, it had been unreasonable to think of preaching any thing to you but this doctrine thus confirmed▪ see chap. 1. 17.  
3. And I was with you in weakness, and 
† in much fear and trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in fear, and in much trembling.]  
Paraphrase 3. And accordingly when I was among you, I was (in the like manner as Christ when he was here on earth) very ill used, (see note on Rom. 8. m. & Gal. 4. a.) persecuted for my preaching, and in continual fear of the utmost dangers, Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached.  
4. And my 
* word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speech and my preaching was not with 
† probable discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enticing words of man's wisdom, but in note a demonstration of the Spirit and of power,]  
Paraphrase 4. And as for powerful speaking, that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said, such as humane writings are content with, but in plain demonstration from the prophecies of the old Bible, or the voice of the Spirit since, and the miracles done by Christ under the Gospel.  
5. That your faith 
* may not be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should not stand in the wisdom of men, but in the power of God.]  
Paraphrase 5. That the ground of your faith may not be humane eloquence etc. but the arguments of persuasion, which God hath thought fit to make use of.  
6. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this 
† age, nor the rulers of this age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  world, nor of the princes of this world, that 
* perish, are abolished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come to nought.]  
Paraphrase 6. Mean while the things which we teach, are (to those men which are arriyed to the highest pitch of wisdom) divine and perfect wisdom, not that which this age boasts of, or depends on, or in which the rulers of the Jews v. 8. do excel, for all these are now a perishing, their learning and they ready to come to nought.  
7. But we speak the wisdom of God in a mystery, 
† that which hath been hidden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even the hidden wisdom which God ordained before the world unto our glory.]  
Paraphrase 7. But that wise dispensation of God's in giving us his Son, which was hidden under the Jewish types, and only darkly spoken of by the Prophets, but by God determined from the beginning to be now revealed to us, to the very great honour of us to whom it is so revealed.  
8. Which none of the 
* rulers of this age v. 6.  princes of this world knew; for had they known it, they would not have crucified the Lord of glory.]  
Paraphrase 8. A thing which is not to be imagined, that the chief men among the Jews (v. 6. see note on ch. 1. c.) understood any thing of, for if they had, they would sure never have put him to death, appearing by the voice from heaven, and his miracles (as well as by their own prophecies) to be God himself, come down from heaven.  
9 But as it is written, 
† what eye these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.]  
Paraphrase 9 To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose, that God prepares for them that depend on him, all faithful pious men, such things as they never imagine, or hope for, such is the revelation of his merciful designs toward us in the Gospel.  
10. But God hath revealed them to us by his Spirit; for the Spirit searcheth all things, yea, the 
* depths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deep things of God.]  
Paraphrase 10. And these hath God made known to us, not by any fallible deceivable way, but by sending down his Spirit upon the Apostles, which leading them into all truth, teaching them all things, reveals even these deep mysteries unto us, which be they never so secret in God, must needs be known by his Spirit, which knows all the secrets of God as perfectly as our own spirit knows our secrets.  
11. For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no man, but the Spirit of God.]  
Paraphrase 11. For, as among men, the thoughts, and great concernments, and designs of a man, though none else knoweth them, yet his own spirit doth; so these divine matters, though none else can reveal them to us, yet his Spirit can.  
12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are 
* touchsafed us by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  freely given to us of God.]  
Paraphrase 12. And this is that Spirit which we have received, the very Spirit of God, (not the Spirit which suggests worldly things to us, that instructs us in those) to the end that we may reveal to you the infinite mercies of God toward you, which being bestowed on you, should not in any reason be concealed from you.  
13. Which things also we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth, 
* accommodating spiritual wo●ds to spiritual things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comparing spiritual things with spiritual.]  
Paraphrase 13. And as the matter of our preaching is divine, and such as was kept secret in God, till his Spirit revealed it to us; so we proportionably preach it to you not in an humane, but divine manner, not by using ordinary humane means of persuasion, but by such arguments as the Spirit of God in the prophecies of the old Bible, and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed, adapting spiritual divine arguments to the proving of divine matters.  
14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned.]  
Paraphrase 14. But such things as these, they that are led only by the light of humane reason, the learned Philosophers, etc. do absolutely despise, and so harken not after the doctrine of the Gospel (see note on 1 Tim. 1. c.) for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them, for they are only to be had by understanding the prophecies of scripture, and other such means which depend on divine revelation, the voice from heaven, descent of the holy Ghost, miracles, etc.  
15. But he that is spiritual 
† discerneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judgeth all things, yet he himself is 
* discerned by none, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judged of no man.]  
Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God, viz. prophecies and voices from heaven, and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly, and being not himself persuaded by any other arguments, but only by those that he hath thus received from the Spirit of God, he cannot reasonably be refuted by any other sort of arguments taken from humane reason, or worldly wisdom.  
16. note b For who hath known the mind of the Lord, 
† which sh●l instruct him  that he may instruct him? But we have the mind of Christ.]  
Paraphrase 16. For who can be imagined to know more of God's mind than he doth who is informed by the Spirit, that so he should teach him God's mind? Certainly no body. And consequently no body can teach you more of the truth of God than we (to whom Christ hath revealed his whole will as far as concerns any man to know) have, or are able to do.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Demonstration of the Spirit and power] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signify the same thing (as 'tis ordinary for two words or phrases to be conjoined, the one only to explain the other) may seem probable from the next verse, where one only of them is mentioned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God. But there is no necessity that we should so interpret it, because the power of God in the fifth verse being set opposite to the wisdom of men (that is, the humane ways of persuasion or eloquence) must signify God's powerful ways of persuading the belief of the Gospel, and signifying so, will contain under it the Spirit and power with the several notions that may well belong to them; as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God, and Power for the miracles done by Christ. Thus hath Origen expressed the meaning of them, the demonstration of the Spirit,] that is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ: And of power,] that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the miraculous stupendious actions, of which the footsteps yet remains Cont. Cells. p. 5. But beside this notion of the Spirit some others it is very capable of: as 1. that it signify the descent of the Spirit of God on Christ, joined with that voice from heaven, Mat. 3. This is my beloved son in whom I am well pleased, and after, This is my beloved son, hear him. This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  the demonstration of the Spirit, an evidence afforded by God immediately from heaven of the truth of the Gospel, which being joined with the power of Christ, both in respect of his doctrine and his miracles, were two heads most fit to be insisted on by S. Paul, for the confirming the truth of the Gospel. But it may yet farther be applied not to Christ personally, but to the Apostles after him, and then the Spirit will be the descent of the Spirit upon them, and by their imposition of hands, the holy Ghosts coming down upon others also, Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel, and be the thing that is meant here.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. For who hath known the—] That this is a citation from Isa. 40. 13. there is no question, as also that the first words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for who hath known the mind of the Lord? are set down, after this Apostles manner, out of the Septuagint. Now the same Apostle citeth that place again, Rom. 11. 34. and there in the latter part also sets down the Septuagints words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and who hath been his counsellor? which words being not here read, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these other immediately subjoined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who shall instruct him? there will be no reason to think these latter words to be another rendering of that second part of the verse in Ifaiah. For when the Septuagint had translated it truly out of the Hebrew, why should the Apostle, who constantly useth the Septuagints translation, and that sometimes when that varies from the Hebrew, here use a new rendering of his own, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who hath been his counsellor? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who shall instruct him? For this there is no probable reason to be given, and therefore it must be resolved, that no more than the first words are taken out of that place of Isaiah, and that the latter words are the Apostles own, to bring them to his present purpose, Who hath known the mind of the Lord, which shall instruct him? that is, who doth know the Lords mind so well as to be fit to inform and instruct the spiritual man? v. 15. for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him should signify the Lord (as they conclude, that make these words all one with the latter part of the verse in Isaiah) would be very strange, not only because it would be far different from v. 15. of which it is brought for a proof, but also because knowing the mind of God, although it be a fit preparative to instructing of others, yet is not so for the instructing of God himself.    

CHAP. III.  
1. AND I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.]  
Paraphrase 1. And I, brethren, although I was furnished with all manner of spiritual gifts, and was able to have revealed to you the highest mysteries, yet when I was among you, I could not think fit to treat so with you, the greatest part of you being then but very slender proficients in the Gospel, so far from spiritual men (as some of you, the Gnostics, are wont to style themselves) from men instructed by the Spirit of Christ, that you were gotten no higher than the imperfections and passions and sins of men, mere beginners in Christianity.  
2. I have fed you with milk, and not with meat, for 
* ye were not then able, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hitherto ye were not able to bear it, neither yet now are ye able.]  
Paraphrase 2. This was the reason that I gave you such tender food, proceeded not to reveal the mysteries of Christianity to you, for you were not fit for any higher diet, nor indeed yet are ye.  
3. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not 
† or ●ell, for the K● MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  carnal, and walk 
* according to man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as men?]  
Paraphrase 3. For ye are not yet raised to any pitch of spiritual or Christian temper, as may appear by the schisms and factions that are among you, which being so contrary to the commands of Christ, which are all for peace and charity, as long as they are among you, ye are advanced but little above the pitch of mere men, those which have nothing of Spirit in them.  
4. For while one saith, I am of Paul; and another, I am of Apollo's; are ye not carnal?]  
Paraphrase 4. And herein your carnality consists: one pretends to follow the doctrine of Paul, another of Apollo's, in opposition to all other Christians, and they that hold with one, hold against the other. And what is this uncharitableness but carnality?  
5. Who then is Paul? and who is Apollo's? but ministers by whom ye believed even as the Lord gave to every man.]  
Paraphrase 5. Where first it ought to be considered, that Paul or Apollo's are not the authors of our faith, but only instruments of conveying the doctrine of Christ to us (and consequently must not be conceived to teach divers doctrine) according to the different commissions given them by the holy Ghost.  
6. I have planted, Apollo's watered; but God gave the increase.]  
Paraphrase 6. And so though I have taught you the doctrine of Christianity, and made you believers of heathens, and 
† Ego de Pageno 〈◊〉 feci, Apollo 〈…〉. Optat.  Apollo's baptised you, when you had been thus brought to the faith by me (I being sent by Christ, not to baptise, but to preach the Gospel, ch. 1. 14, 17.) yet the success of all the whole work, in making either my preaching or his baptising effectual, was from God, not from us.  
7. So then, neither is he that planteth any thing, neither is he that watereth; but God that giveth the increase.]  
Paraphrase 7. And therefore there is no great matter imputable either to one or other, as that either of us should be deemed the author of your faith, but God only who hath made our endeavours so effectual to you.  
8. Now he that planteth and he that watereth are one: 
* but 〈◊〉  and every man shall receive his own reward according to his own labour.]  
Paraphrase 8. But then, secondly, the doctrine of both of us is but one, both of us have had the same design and purpose of settling men in the doctrine of Christ, though, according to the labour that either of us have taken in the work, we may have different degrees of reward. And consequently, though one labourer may deserve more honour than another, yet ought not this to be an occasion of division or schism among you, because our design and doctrine being the same, your faith ought to be the same also.  
9 For we are 
† fellow-labourers of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labourers together with God; ye are God's husbandry, ye are God's building.]  
Paraphrase 9 We indeed that preach, and they that baptise, are both servants or officers of God, and cooperate one with another in that great work of dressing and building up of souls, which when 'tis wrought, must not yet be attributed to us the instruments, but only to God, the author and perfecter of all.  
10. According to the grace of God which is given unto me, as a wise 
* Architect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.]  
Paraphrase 10. God gave me abilities and commission to plant and preach the Gospel, to do as the master-workman doth, to lay the foundation; and accordingly I have done, preached the faith, laid the foundation, Jesus Christ and him crucified, c. 2. 2. and some others that came after me to this Church which I had planted v. 6. (I mean not Apollo's, for he only watered what I had planted, baptised and farther instructed whom I had converted, c. 1. 5, 6, 7. but) some others, I say, which I hear have come in, have superstructed on my foundation somewhat which I never designed. But let them take heed what they do; for if they have superstructed any other, but that one pure precious doctrine of Christ crucified, and constant confession of him in time of persecution, if from the Gnostics they receive any infusions contrary to these, let them look to it.  
11. For other foundation can no man lay then that is laid, which is Jesus Christ.]  
Paraphrase 11. For the faith of Christ being the foundation which I have laid, and that indeed the only one which can possibly be laid,  
12. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble,  
13. Every man's work shall be made manifest: for the day shall declare it, 
† for it is revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is.  
14. If any man's work abide, which he hath built thereupon, 
* it shall receive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he shall receive a reward.]  
Paraphrase 12, 13, 14. That which is regularly to be built thereon, is constant confession of Christ, in despite of afflictions, which like gold and silver, etc. is but refined and purified, but not consumed in the fire. But for any doctrine of worldly wisdom ver. 18. (see note a.) of prudential compliances with the persecutors, Jews or Gentiles, if any such earthy material be brought in in stead of it, it shall be brought suddenly to the trial; for that judgement of Christ which shall shortly pass upon them, for the destroying all corrupt believers on one side, and delivering and owning all true believers (see Rom. 13. d. and Heb. 10. a.) on the other, shall deal with them, as fire doth with that which is put in it to be tried, (preserving and refining what is true and good metal, and making it more illustrious, but burning up all that is combustible) burn up and consume all this worldly wisdom, and burnish the constancy of others like gold in the fire, (see Rev. 3. 18.) and preserve such, whilst all others are involved in their own subtleties, v. 19 And so all that adhere sincerely to Christ, they shall be sure not to miss their reward, preservation here in this world, besides that other that expects them eternally.  
15. If any man's work shall be burnt, note a he shall suffer loss, but he himself shall 
* escape; but so as through fire  be note b saved: yet so as by fire.]  
Paraphrase 15. But if it prove combustible matter, if the doctrine or practice shall upon examination prove false and unchristian, and so will not bear that trial (such are the Gnostics doctrines of denying Christ, when persecuted) it shall then be so far from helping him to any advantage, as the Gnostick complier hopes it will, that it shall bring the greatest danger upon him: and if upon timely repentance, or by his not having actually denied Christ (for all his superstructing of some erroneous doctrines) he be more mercifully dealt with by Christ, and freed from having his portion with unbelievers, yet it shall go hard with him, as with one that is involved in a common fire, and hardly escapes out of it.  
16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth 
† among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you?]  
Paraphrase 16. By this that I say, you cannot but discern what care you are obliged to take to beware of these false seducing teachers that creep in among you: You are a Church of God's plantation, built as the Temple among the Jews, God's direction given for every part of it; ye have had the Spirit of God to teach you all true doctrine and pure practices, by your Apostolical plantation, and so to dwell and continue among you, and oblige you to all purity.  
17. If any man 
* corrupt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  defile the Temple of God, him shall God destroy: for the Temple of God is holy, 
† as many of you as there are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which temple ye are.]  
Paraphrase 17. And therefore, if any false teacher shall bring in any unclean heretical doctrine into such a Church of God's planting, a place of God's residence, and so pollute or defile God's dwelling-place, (as when Nadab and Abihu offered strange fire on God's altar) then, as they were devoured by fire from heaven, so he must expect severe punishment. For all ye that are Christians make up this one temple of God's, and that being a consecrated society, must not be profaned or polluted with such impure doctrines as the Gnostics every where infuse.  
18. Let no man deceive himself: if any man among you seemeth to be wise in this 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  world, let him become a fool, that he may be wise.]  
Paraphrase 18. And for that other conceit of theirs, by which they get so many proselytes, that of the lawfulness of denying Christ in time of persecution, by which they promise themselves security from all the present evils, let no man cheat himself with this persuasion; any man that thus thinks to be more provident than other men, and by this means to secure himself, let him know that this will not thrive with him, he will find himself deceived at last (see v. 15. and Rev. 3. 18.) there is no such prudent way for him to secure himself, as to lay aside this worldly wisdom, and constantly and cheerfully to adhere to Christ, when in the eye of the world it seems most foolish to do so.  
19 For the wisdom of this world is foolishness with God; for it is written, He taketh the wise in their own craftiness.]  
Paraphrase 19 For God is wont to take off, and preserve the plain simple person that avowedly adheres to him, and to outwit the subtle designer; and it will soon befall those pretenders, according to that of Job 5. 13. they that think to be wiser than other men, are by so much verier fools than others, and so are discerned to be.  
20. And again, The Lord knoweth the 
† machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thoughts of the wise, that they are vain.]  
Paraphrase 20. And to the same purpose is that of Psal. 94. 11. that all the subtle contrivances of crafty worldly-minded men prove vain and improsperous.  
21. Therefore let no man glory in men, for 
* all are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all things are yours.]  
Paraphrase 21. Let no man therefore factiously or schismatically divide from the unity of the Church, following such or such a master or instructor, and so quarrelling or contending with others, v. 4. For all the gifts that are in the Church were given for your use, and whatsoever any man can boast of, it is not peculiar to him, but belongs as well to every other person in the Church.  
22. Wherefore Paul, or Apollo's, or Cephas, or the world, or life, or death, or things 
† instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Rom. 8. 38.  present, or things to come, all are yours,]  
Paraphrase 22. He that planted the faith among you, and he that baptised you, and he that superstructed upon this foundation, are all subservient to your uses, and not to be masters of your faith, much less any of them to be set up against the other, to make divisions and rents among you; and so is likewise all humane wisdom, or knowledge of natural things, so is God's mercy to us in keeping us alive, securing some of us from the malice of our enemies, and delivering up others of us to death, for the testimony of Jesus Christ, the condition now instantly approaching, pressures for the name of Christ, or that which is not quite so near, the yet future coming of Christ (called the day v. 13.) for the destroying of the false, and rewarding the constant Christians; all these are by God designed in common to you all, as instrumental for your good.  
23. And ye are Christ's, and Christ is Gods.]  
Paraphrase 23. And the conclusion from hence is this, that you give not up your faith to any but to Christ, that you resolve firmly to obey him and adhere to him uniformly, as he resigned himself up to the will of God, to do and to suffer whatsoever he appointed him, in the great office of being our mediator and redeemer.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. He shall suffer loss] Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it may first be enquired, whether it belong to the man, or to his work, both immediately precedent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any man's work. That which inclines it to signify the work, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, but himself shall be saved, which seems to oppose himself to his work, that the one shall be lost, but the other saved. But this is well enough avoided by setting the opposition betwixt the saving of him, and the burning of his work, precedent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the consideration of that as it answers the former probability, so it inclines more strongly to render it the other way, that the man, not the work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be mulcted. For that this word signifies not to be lost, but to suffer loss, hath been said Note on Mat. 16. m. Which cannot be here said of the work, of which it had before been said, it shall be burnt: For what is so, doth not suffer a mulct, or fine, or loss, (which according to all laws must be salvo contenemento without utter ruin) but is lost, and utterly destroyed. It remains then that it be spoken of the man, whether false reacher, or any follower of such, that takes up any such false doctrine from him, and so upon the doctrine of Christ, (professing still, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or not denying of Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superstructs some false doctrines, and erroneous practices. And of him it is here said, that he shall suffer loss, so as the metal that goes into the fire with droste or embasement mixed with it, is separated from all that mixture, and comes out a great deal less than it went in, loseth all that dross in that trial of fire. Now how this is to be particularly understood of this superstructure of hay or stubble here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must be collected from the consideration of the day which is here mentioned ver 13. that it shall declare, or reveal. That the word Day in all languages. signifies judgement, and that the day Emphatically, or the day of Christ the day of the Lord, signified an approaching season of judgement then expected on unbelievers and misbelievers, Jews and Gnostics, all the world over, in the Christian plantations, see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgement that is here referred to, may appear 1st, by the exclusion of all other days: The only two senses that can come in competition are either 1. that it signify the final day of judgement; or 2. the audience, and judicature, and sentence of the Apostle, when he comes to examine this doctrine. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the first, that cannot be understood here because the office of the day here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reveal, v. 13. And therefore supposing there were such a day of conflagration, which they that maintain look on as a purging fire to burn up all the ill works of the Christian, and fit him for heaven, yet the circumstances of the text here do not belong to that, but to another quality of the fire, the trying, revealing, and discriminating one from another, as appears by all the phrases here used, Every man's work shall be made manifest, the day shall declare, it shall be revealed by the fire, the fire shall try what kind of work every man's is, and if any man's work remain, that is, abides the trial, he shall be rewarded. As for that of the Apostles coming to judge and censure, it is not probably here meant, because these heretics and their followers did not acknowledge the Apostles power, but resisted and rejected them, as appears in divers other places (and oft lays a necessity on the Apostles to vindicate their authority.) And 2dly, there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire, or speak of giving men rewards v. 14. which are to be expected from God. But then 2dly, that it be applied to this of the punishment of God now approaching the Gnostics, will appear not only by the mention of the wood, hay, stubble, built on the foundation, which evidently denotes heretical superstructures, (and it is known that these were the great heretics of those times) and such as will be sure to perish when fire comes, but also by the consequents here to the end of the Chapter, which make up the known character of the Gnostics. For that consisted specially of two thing, 1. their doctrines of Uncleanness, 2dly, their arts of worldly wisdom to secure themselves from persecutions by complying with the persecutors. And both these are here noted, that of Uncleanness v. 16, 17. by the defiling the Temple of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, themselves, who as Christians are obliged to be holy, but by the Gnostick infusions were in danger of all pollutions; and those that were immersed in them, the Apostle foretells that they shall be destroyed by this day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him shall God destroy v. 17. And so that of worldly wisdom, v. 18. If any man among you seemeth to be wise in this world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, prudent for the saving or securing himself from persecutions and dangers here. And of this the Apostle gives warning, that this wisdom is the greatest folly, and that the contrary thereto is the only wisdom even for this life, the constant adhering to Christ, the surest means to deliver him from the dangers which here he fears, whereas these wise and prudentlal worldlings are likely to be taken in their own craft, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 19 by their arts of securing, to destroy themselves, and so will appear vain and ridiculous in all their wise contrivances ver. 20. according to that of Christ, Mat. 16. 25. he that will save his life shall lose it. And therefore the form of advise here used is, Let no man deceive himself. This practice of the Gnostics in order to the securing themselves was a great mistake, the way to bring all destruction upon them, when the day of the Lord, the vengeance of Christ upon the crucifyers and persecutors of Christians, should come suddenly upon them, and sweep away the Gnostics among them. And so, the whole passage belonging clearly to these, the full importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be, that they which being not so high in that heresy as to deny the foundation, the faith of Christ, (which many did, and are elsewhere called Apostates and Antichrists, and they that denied Christ to be come in the flesh) and yet had received some of these Gnostick infusions, that particularly of worldly prudence and compliance with the Jews, should (contrary to their expectation of gaining by this means, suffer loss, be in great hazard to be destroyed among them, and if they escaped, it should be very narrowly, the constant, faithful, Orthodox Christian being the only one that should be perfectly safe when that fiery day came, when the unfaithful and the cowardly should either utterly perish, or run an horrible hazard in that day. And to this purpose is it that the doctrines of these Gnostics are expressed by wood, hay, stubble, earthy materials (and so notes of false doctrines, unfit to be built on this divine foundation) and those (of all things) the most combustible and sure to be destroyed, when a fiery trial comes, and that in two respects; first, that when persecution for Christ comes, such a kind of Christianity as this is sure to be burnt up, the Gnostics will not then hold out, and confess Christ; and secondly, in respect of Christ's coming to visit and judge, to reward the constant and destroy the unfaithful, than these prudential ways of theirs will be sure to stand them in no stead, but bring them into greater danger, as he that means to secure himself against fire by wood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hay, stubble, shall be sure to have all burnt, and to increase, not lessen the flame; whereas the truly wise way (and that which Christ counsels the Church of Laodicea to, in opposition to these Gnostics, Rev. 3. 8.) is to build gold, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  silver, etc. which having been tried in the fire (and so denoting constancy in persecutions) are sure to hold out, and endure the test, whatsoever the day of visitation be, be the fire never so scorching, these will be the likeliest to be preserved in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Saved, yet so as by fire] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to escape hath been often noted, but what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape by here signifies, is the only difficulty, and that will be best explained by comparing it with other places of the same kind. Thus 1 Pet. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were saved out of, or through, the water, the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps (as other praepositions oft are in the New Testament) being taken loosely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out or from, or else as the necessity of the matter imports, an escaping through water, implying consequently an escaping out of it also; and so the sense will be, that though there were a great flood ready to down all the earth, yet for all this, by the help of the Ark they did escape that danger. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall escape as one escapes out of the fire, that is, as 
* t. 5. p. 467. lin. 2 &  chrysostom expresses it, as one that, when in the midnight his house is set on fire, wakes and leaps out of the bed, and runs naked out of doors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking nothing that is within along with him, taking care only (as he adds) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he may snatch his own body out of the flame. And it is a common 
* see Rigaltins ad 〈…〉. p. 43.  observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proverbial speech for those that get hardly out of a great danger; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a brand snatched out of the fire, Amos 4. 11. and so Judas 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, save them by snatching them out of the fire in time of danger, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence of any thing that men are afraid of. By this means that of 1 Pet. 4. 18. will be explained also, for this will be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for which the Hebrew, Prov. 11. 31. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be recompensed) he shall not escape without many losses and afflictions in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combustion. So as in 
* Orat. 1. p. 67.  Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the night did hardly or with great difficulty, rescue a few; and in 
* Hist. tom. ●. p. 38.  Agathias, who having spoken of some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were ready to be fired and burnt, adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they hardly escape out of it.    

CHAP. IU.  
1. LET a man so account of us, as of the 
* officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ministers of Christ, and stewards of the mysteries of God.]  
Paraphrase 1. And though, I say, we are subservient to your uses, and are appointed so to be, ch. 3. 22. yet it will become you to look on us, though not as masters of your faith, yet as ministers of Christ, and that in the most honourable office of the family, that of the steward, or ruler of the house, to whom among other things it belongs to dispense out every man his proportion of food, etc. and so 'tis our part to dispense the Gospel to you in that measure, and by those degrees that we see fit.  
2. Moreover it is required in stewards, that a man be found faithful.]  
Paraphrase 2. And above all things fidelity and honest discharging of trust is required of stewards, and if I should fail in that, I should be very worthy of blame.  
3. But with me it is a very small thing, that I should be judged of you, or of man's judgement; yea, I judge not mine own self.]  
Paraphrase 3. But for this I am not to be judged by you, by men, nay by myself.  
4. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the lord]  
Paraphrase 4. For though I can accuse myself of no fault in the execution of my Apostolical office, yet is not this the clearing of me, only God that searcheth and seeth all must do this.  
5. Therefore judge nothing before the 
† season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time, until the Lord come, 
* woe will also enlighten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hear●s, and then shall every man have praise of God.]  
Paraphrase 5. Therefore be not you too forward in your censures of me, but leave it to God, and I make no doubt but in time he will display the seducers, and discover every man's intentions and purposes, and then, as they that deserve shall have blame, so every man that hath done well shall by God be justified and commended.  
6. And these things, brethren, I have 
† th●● darkly set down of myself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a figure transferred to myself, and to Apollo's for your sakes, 
* that in respect of us ye may learn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that ye might learn in us, 
‖ not to opinionate above  not note a to think of men above that which 
† hath been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is written, that no one of you be puffed up for one against another.]  
Paraphrase 6. This of not following or admiring the persons of men, I have thus said (see note on Rom. 7. d.) in the persons of myself and Apollos, under that figure to give you a general rule how to demean yourselves to any other dispensers of the Gospel, viz. that in following of us ye go no farther than the directions v. 1. that is, think of us not as masters of your faith, but as officers, stewards of Christ, to distribute that to you which he hath entrusted to us, and accordingly not to make it matter of pride to yourselves, or contemning of others, that ye are the disciples of such or such, in plain terms to beware that you do not break out into factions, one to the despising of another, boasting, one that he hath received the faith from Paul, and not from Apollo's, another that he is a follower of Apollo's, and not of Paul, etc.  
7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?]  
Paraphrase 7. For this can be no matter of boasting to any of you, for by it is no man dignified before another, for by whomsoever you received the faith, it is clear that you received it; 'tis no acquisition of your own wit or parts, but merely a mercy of Gods, that sent us to preach to you, and therefore cannot in any reason be matter of boasting to you.  
8. 
* Ye are already full to sanety; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now ye are full, 
† already grown rich, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now ye are rich, ye have reigned as kings without us, and I would to God ye did reign, that we also might reign with you.  
9 For I think that God hath set forth us the Apostles last, as it were men appointed to death: for we are made a spectacle unto the world, and to Angels, and to men.]  
Paraphrase 8, 9 You forsooth are so full and rich, so furnished with all kind of knowledge & wisdom, (such the Gnostics bragged of) that you despise your Apostles and spiritual fathers that first converted you to the faith; Since we parted from you, you have in your own conceits been in great tranquillity and security, had happy Haltionian days, (see note on Rev. 1. 6.) And I wish it were so with you as you fancy it to be, that the tranquillity which the Gnostics (with their compliances with the persecutors, whether Jew's or heathens) promise you, were a true Christian tranquillity, that we which are so sharply persecuted, might come to you as to a refuge, and enjoy some part of that great privilege with you; for certainly we have need of it: For we are so far from any security, that we are exposed to all the miseries and persecutions and dangers in the world, we Apostles being as it were the for●orn party, sent out last, without any reserve behind to relieve us, and so given up unto certain slaughter, or as the gladiators upon a stage, those that come out first fight in jest, as it were, but they that come last never giving over, till one lay down the other dead upon the place. For we are become as those that being condemned to death have wild beasts let loose on them upon the theatre, which certainly rend them to pieces, ch. 15. 32. And like those combatants on the theatre, we are set forth for a spectacle to the heathen world, to angels, to men to look upon.  
10. We are fools for Christ's sake but ye are wise in Christ: we are weak, but ye are strong: ye are 
* in splendour, we in disgrace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honourable, but we are despised.]  
Paraphrase 10. We are vile and despised for the doing our duty, the exercise of our Apostolical office, but you forsooth are very wise men, deeply learned in the doctrine of Christ; we weak contemptible mean persons, but you strong and gallant.  
11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and 
† are in no certain condition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have no certain dwelling place,]  
Paraphrase 11. As I was when I was with you (see ch. 2. 3.) so I am still, in a condition of continual want and persecution, and transitory mutable estate,  
12. And 
* are tired, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labour, working with our own hands: being reviled, we bless: being persecuted, we 
† forbear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  suffer it:]  
Paraphrase 12. Taking excessive pains that I may preach the Gospel, and get mine own living by my labour, that I might not put you to any charges, (see Act. 18. 3.) and when, in stead of thanks, I meet with nothing but reviling for all this, I have no return to make them, but that of my prayers for them, nay when persecuted, I entertain no thought of revenge toward them.  
13. Being defamed, we entreat; we are made as 
* the vile●●  the note b filth of the world, and are the 
† refuse of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offscouring of all things unto this day.]  
Paraphrase 13. When calumniated and falsely accused, I pray to God for them by whom it is done, and this is no news to me: for we Apostles of Christ are looked on and used as the unworthiest creatures of the world, and so continue until this time.  
14. I write not these things to shame you, but as my beloved sons I warn you.]  
Paraphrase 14. And though I have thus been used by some of you, since these schisms have come in among you, yet I say it not to reproach or bring shame upon you for so doing, but out of the affections of a father, I advise and admonish you to behave yourselves more like children, than ye have yet done.  
15. For 
* if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though you have ten thousand instructers in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the Gospel.]  
Paraphrase 15. For though others may have taught you since, yet 'tis only I that planted the Gospel first among you, and therefore there can be no occasion of schisms and divisions among you, (by one's making one Apostle the master of his faith, another another,) any more than that children of the same father should contend and divide about their life, or coming into the world, one professing to owe it to one, another to another.  
16. Wherefore, I beseech you, be ye followers of me.]  
Paraphrase 16. And therefore, I beseech you, let the form of doctrine which I left you be retained among you, without any new insertions by any other.  
17. For this cause have I sent unto you Timotheus, who is my beloved son and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every Church.]  
Paraphrase 17. For this purpose I have sent unto you Timothy, whom I converted to the faith, and one that hath long associated with me, and done faithful service to me in the propagating of the Gospel, who therefore exactly knowing my whole course of Christian doctrine, may be your remembrancer, and tell you what my doctrine and practice is in every Church, where I come to confirm them.  
18. Now some 
† have been puffed up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are puffed up, 
* because I come not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as though I would not come to you.]  
Paraphrase 18. And since by my not coming to you myself personally, some among you have taken occasion to despise me that am absent,  
19 But I will come to you 
† speedily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.]  
Paraphrase 19 I am therefore resolved by God's help myself to come among you speedily, and to examine what grounds they have for what they do, and not much heeding the speech or talk of them, to see whether this be any solid knowledge in them, upon strength of which they should despise others.  
20. For the kingdom of God is not in 
* speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word, but in power.]  
Paraphrase 20. For Christianity consists not in speaking, but in doing, (according to a proverbial speech of the Jews, Speech is not a foundation, but work. Pirke Avoth p. 15.) and so all other perfections of men must be judged of, not by their boasts of themselves, but by the reality of their performances.  
21. What will ye? shall I come unto you with note c a rod, or in love, and in the spirit of meekness?]  
Paraphrase 21. And now I talk of coming to you, I pray consider, which will you choose? As you behave yourselves, so at my coming will I exercise either my power of inflicting punishments, or the milder way of kindness toward you; and therefore according as ye like best, so prepare yourselves for my coming.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. To think] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place will best be guest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puffed up, which follows on purpose to explain it. That signifying elation of mind to the despising of others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in all reason do so also. Thus the Scholiast on Thucydides, l. 1. saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a degree of pride, as the other a great or high degree of it. So in S. chrysostom Tom. 3. p. 177. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; why art thou disturbed and abusest thy opinion of thyself, thy pride to folly? and l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by elation of mind, by pride, to become a fool, contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural folly. So Rom. 12. 3. it most literally signifies (not to be wise, but) to opinionate, to think great matters of himself. So in Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that thinks as high of himself as is fit. Only here the notion of the word seems a little to be restrained by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for one in the latter part of the verse, and so to denote not so much pride of their own gifts, as Rom. 12. as pride and high opinion of their teachers, boasting of them to the disparagement of others.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Filth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those things that are used in the lustrating of a city among the Gentiles. 
* in theword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Suidas hath described the custom in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the purging and lustrating of a city they clothed a man (in soul and filthy garments, say others) and put him to death, and he was called a lustration or expiation: thus, saith Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lustration for. which the vilest persons were wont to be used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sordid, refuse people. For thus it was, when the city was under any plague or other great calamity, they chose out one of the nastiest persons in the city, and brought him to a certain place, with cheese, and dry figs, and a cake in his hand, and then beat him with rods about the secret parts, and then burned him and the rods together in a ditch, and cast the ashes into the sea (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paying a sacrifice to Neptune, saith Suidas) with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou a lustration for us. This person was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Lycophron, and before him by Hipponax, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicament, and by Philostratus (saith Sardus de ritib. l. 3. c. 19) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cure, or averter of judgement from the city. (But this is a mistake in Sardus; all that Philostratus saith being only this, that in the Theatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the statue of the deity that averteth judgement, plagues, etc. was set up.) By this it appears also, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the refuse of all in the next words, to wit, the very same thing in another expression, the vilest, refuse creature in a city, such as used to be the explation in a public calamity. So saith Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, I conceive, is a corruption from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which differs but little from it; and Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the two words are of the same signification, and denote those that are paid for others ransoms, or put to death in others stead, or else any thing that is most vile, trodden under feet by all men. Thus Tob. 5. 24. we have this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, Let it be despised, a refuse, in respect of, or comparison to my son, this heathen custom, whence all this comes, being in a manner but a transcript of the Azazel among the Jews, the scape-goat, that was sent into the wilderness with all the sins of the people upon him, which was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejectaneus, or refuse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. A Rod] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rod here is the power of inflicting punishments in the Apostles, of death itself, as on Ananias, of diseases, as on Elymas, and so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stripe Isa. 10. 24. and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourge Mar. 3. 10. and contrary to this is the spirit of meekness that follows here, mercifulness in not inflicting that sharpness on them, upon sight of their speedy reformation, which by threatening here he desires and hopes to produce, before his coming to them personally.    

CHAP. V.  
1. 
* Fornication is genetally reported among you.  IT is reported commonly, that there is note a fornication among you, and such fornication, as 
† or, is not among; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named, is left out by the Kings MS.  is note b not so much as named among the Gentiles, that one should have his father's wife.]  
Paraphrase 1. It is a great shame and reproach that lies upon you, that sins of unnatural uncleanness, and marriages within prohibited degrees are so frequently to be found among you, and those of such a pitch in one offender, as civil nations, (though not Christian) and even the unconverted Corinthians would abhor to be guilty of, a son to take in marriage (or otherwise to live in that sin with) his father's wife.  
2. And ye are note c puffed up, and have not rather mourned, that he that hath done this deed may be taken away from among you.]  
Paraphrase 2. And this so freely that ye do not look on it as a crime fit to be censured in him, ye are not at all humbled with it, nor mourn for it (see 2 Cor. 12. 21.) either out of an opinion of the person that hath done it, (who is one of the Doctors of your Church, say chrysostom and Theodoret) or out of an opinion infused now by some haereticall teachers into you (which your former condition of life makes you apt enough to believe) that fornication is an indifferent thing (see c. 6. 13.) whereas in any reason you ought to have mourned over him, as over a great sinner, and expressed your sorrow in complaining of him, and using means that he might be excommunicated, see c. 12. 21.  
3. For I verily 
* or, being absent, for the Kings MS. leaves out 〈◊〉 as  as absent in body, but present in spirit, have note d judged already, as though I were present, 
† him that hath so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  concerning him that hath so done this deed:]  
Paraphrase 3. For I, though I am not present among you, yet by that authority that belongs to me, (and being sufficiently assured of the truth of the fact) have already passed sentence on him that hath thus offended,  
4. In the name of the Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,  
5. To note e deliver such an one unto Satan for the note f destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.]  
Paraphrase 4, 5. That in a public assembly gathered in the name of our Lord Jesus Christ, in which you are to suppose me virtually present among you, by the authority of Christ committed to me and you, ye proceed to excommunicate and deliver him up into the power of Satan, who may inflict some disease upon him, that may be a means to bring him to a sight of his sin and reformation, and so to salvation also.  
6. Your glorying is not good: know ye not that a little leaven leaveneth the whole lump?]  
Paraphrase 6. Such a teacher as this is not fit for you to follow or favour, for as a little sour dough gives a taste to all the bread, so will such a sin as this, permitted in the Church, have an influence on you all, both by discrediting that Church where this is permitted, and by corrupting the company by the example.  
7. Purge out therefore the old leaven, that ye may be a new lump, 
* for as much as you are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as ye are unleavened: for even Christ our passover is sacrificed for us.]  
Paraphrase 7. As therefore it was the manner of the Jews on the day of the Passeover (that being the day of preparation, or the Eve to the feast of unleavened bread) most diligently and solicitously to inquire if there were any crumb of leavened bread left in their houses, and to remove it all (see note on Mar. 14. c.) so do ye at this time deal with that heathen or Gnostick persuasion (among you) of the lawfulness of fornication, most contrary to the Laws of Christianity that you have undertaken, and whereby ye have obliged yourselves to have none of that sour unchristian doctrine among you, but on the contrary to fit yourselves to celebrate a Christian Passeover, which (as the Judaical was a sign of their deliverance out of Egypt) must be kept with our departure out of sin.  
8. Therefore let us keep the feast, not with old leaven, neither with the leaven of 
† naughtiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 and wickedness: but with the unleavened bread of 
* purity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sincerity and truth.]  
Paraphrase 8. Do ye therefore consecrate yourselves to the service of Christ, by reforming all your former sinful courses, particularly that of uncleanness and villainy (see v. 13.) and by the practice of all Christian purity, and holding fa●t the truth which hath been delivered to you.  
9 
* I have written to you by Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I wrote unto you in an Epistle, not to note g company with fornicators.  
10. 
† Not, for in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting  Yet not altogether with the fornicators of this world, or with the 
* inordinate lustres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  covetous, 
† the violent, or forcers  or note h extortioners, or with note i idolaters: for than must ye needs go out of the world.]  
Paraphrase 9, 10. What in this Epistle v. 2. I have written of not communicating with fornicators, and not conversing famillarly with them, I mean not of the heathens among you, which have not given up their names unto Christ, nor in like manner of those heathens that are guilty of those other sins of unnatural lusts (see note on Rom. 1. i) and violence, or those filthinesses which are ordinary among Idolaters, and are used as parts and rites of their religion; for these are so ordinary among them, that if ye abstain from the company of all those heathens that are so guilty, ye must depart out of their cities.  
11. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or 
* one of inordinate lasts, v. 10.  covetous, or an idolater, or a 
† contumenous person  note k railer, or a drunkard, or 
* violent, or forcer, see note h.  an extortioner, with such an one no not to eat.]  
Paraphrase 11. But the purpose of my writing is only to interdict you that free encouraging converse with Christian professors, that are guilty of retaining any of these sensual heathen sins, used by Idolaters, and to command that with such an one you do not enter any friendly commerce, so much as to eat with him, (see note g.) much less to admit him to the Sacrament, or the feast that attends that, until he do reform.  
12. note l For what have I to do to judge them also that are without? do not ye judge them that are within?  
13. But them that are without God judgeth. 
* And ye shall put away the evil from among you, for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the ancients read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore put away from among you that wicked person.]  
Paraphrase 12, 13. (What have mine or the Church's censures to do with them that are not members of the Church? Ye know 'tis the practice among you to inflict censures on Church-members only, leaving all others to God's tribunal) And by doing thus ye shall remove the accursed thing from among you, free yourselves from those punishments, that the neglect of your duty, permitting such offenders to go unpunished and unreformed may bring upon you.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Fornication] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication in this place is a general word to comprehend all unlawful desires of the flesh, acts of whatsoever prohibited carnality, under it. For it is observable that the precept given by God's positive command to the sons of Adam and Noah, and so to all mankind, which is styled by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesses, under which style all the marriages within prohibited degrees Leu. 18. and all the unnatural sins are contained, is Act. 15. expressed by abstaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fornication. And that by the infusions of the Gnostics, and remainders of their heathen customs, there was an Epidemical guilt of this sin of many sorts among them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fornication is universally heard, that is, found, among you: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in universum, and so perhaps it is to be rendered c. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a defect generally among you, and being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heard among you may signify that 'tis an universal guilt of theirs; or else being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will sound thus, fornication altogether, or fornication in gross, (containing the several branches of it) is heard, that is, found or met with, among you, and of the many sorts thereof, one that had not been practised, or endured to be thought or spoke of among civil heathens, or the unconverted Corinthians at that time, that of having the father's wife. This, saith chrysostom, was done by a Doctor, that is, I suppose, a Bishop in some Church of Achaia; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was, saith he, not only vouchsafed the divine mysteries, partaker of them, but had obtained the dignity of a Doctor. And so Theodoret also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Not so much as named among the Gentiles] What is here said not to be named among the Gentiles is not so to be understood, that no nation ever used it, but that civil (though not Christian) nations have counted it abominable and nefarious, no way lawful or tolerable, or that at this time the unconverted Corinthians were not guilty of it. Among the ancient Arabians it was used, and the custom so described by All Mostratraf, Ebnol Arhir, etc. that when a woman was left a widow, or put away by the husband, the eldest son should take her by inheritance, and cast his garment over her, as a sign of it; or if he would not, than the next heir: and so the son, they say, succeeded to the father's bed, as well as wealth, by inheritance. This being formerly in use was by the Alcoran forbidden, O vos qui creditis, non permissum est vobis foeminas haereditatis jure accipere. Believers (that is, they that receive Mahomet's law) must not take the father's wives by right of inheritance. So All Sharestanius, Turpissimum eorum quae faciebant (Arabes tempore ignorantiae) erat hoc, quòd vir duas sorores duceret, & patris sui uxorem velut successor assumeret, quod qui faceret appellatur All Daizan, quo nomine insectatus est Aus Ebn Haiar quosdam è tribu Banikais, quorum tres ex ordine patris sui uxorem duxerant. Mos autem erat apud Arabes, ut cum ab uxore, morte aut repudio, separaretur aliquis, filiorum ipsius natu maximus, si eâ opus haberet, vestem suam ei injiceret; quòd si ille opus eâ non haberet, duceret ipsam è fratribus aliquis dotis novae interventu. The foulest thing that the old Arabs did in time of ignorance was this, that a man married two sisters, and took his father's wife as his successor, which he that did was called All Daizan, and such there were of the tribe of Banikais, who three of them one after another had married the father's wife. Now it was a custom among the Arabians, that when any man was separated from his wife by death or divorce, his eldest son, if he wanted her, cast his garment upon her, that is, took her to wife; or if he wanted her not, one of his brothers married her.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Puffed up, and not rather mourned] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to mourn, lament, wail, refers to the customary solemnity of putting on mourning habits, and wa●ling over them that were to be Excommunicate, as over them that were dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Origen Cont. Cells. l. 3. just as Pythagoras, when any forsook his school had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or empty hearse carried about, and mourned for him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that is incurable, or not otherwise like to be cured, turn out of the Church with grief and mourning, saith Clem Constit. 2. And so Origen l. 3. Cont. Cells. See Note on Rom. 12. c. And accordingly here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be taken from amongst you, noting the censure of Excommunication; and so 2 Cor. 12. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where bewailing of impenitent sinners is censuring them. And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signify (being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 2 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come with intention to censure and punish, the very same as (ch. 12. 21. before the bewailing them) is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where God's humbling him towards them is giving him occasion to exercise his censures or Church-discipline on them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at his coming among them (contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 2.) as appears by ch. 13. 2. when I come again I will not spare, and v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when I come I may not use severity; so 2 Cor. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be constrained to use severity of censures, to which this mourning or sorrow belongs, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. to be under those censures, and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to offend and commit that which S. Paul was constrained to punish with the censures of the Church; so ch. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, if I inflicted the censures of the Church upon you, and in the end of the verse, I 〈◊〉 that that Epistle, though written for that season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought the censures of the Church upon you, ver. 9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that you were put under the censures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but those censures produced that effectual change in you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ye were dealt with according to the discipline ordained by God, or Christ, in the Church: and so in all probability that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  10. which brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a change or newness of life, as the censures and punishments of the world bring death. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be mourned or sorrowed v. 11. that is, censured, according to God's appointment.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Judged] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the pronouncing, or giving sentence against the offender: so 'tis used v. 12. What have I to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to judge them, inflict censures on them that are without? heathens, that were not in the Church, or Gnostics, that divided from it, those he leaves to God's censures and punishments, as not belonging to his Apostolical judicature; so ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Do ye not judge them that are within? that is, all that live within your Church, and yet fall into any such carnal sins, ye, the Governors of each Church of Achaia, aught to endeavour to reduce, by inflicting the censures of the Church on them; and accordingly follows there, what here precedes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remove the wicked person (perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fornicator or incestuous v. 1.) from among you. And agreeably so it must be here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have judged, sentenced, him that hath thus done this; and what the sentence is appears by the 4th and 5th verses, the 4th containing the solemnity wherewith it was to be inflicted, in the public assembly of the Church, to have power of the keys exercised on him, according to his Apostolical office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to deliver up such an one to Saetan, v. 5. that is, to excommunicate him. See Note e.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Deliver such an one unto Satan] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here, and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jews, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration, the second species of Excommunication among them, and in which, for the greater solemnity of it, there were curses out of the Law of Moses, and such like execrations added to it (an essay of which we have Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  8. 20. thy money be to thee to destruction, etc.) This was inflicted on him who had first been under the first species, that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remotion or separation, first for thirty days, and then being allowed thirty days more (which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) still continued in that contumacy; for then, say the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematise him without defining any limited time, as in niddui they did. This in the Christian Church is called delivering to Satan, for two reasons. 1. Because it was the depriving the offender of those daily means which are in Christianity afforded, and ordinarily useful to eject Satan, and the power of his kingdom out of the heart, such are 1. the prayers of the Church, 2dly, the public use of the word or doctrine of Christianity (for he that is under Cherem, nec docet, nec docetur, neither teaches, nor is taught, say the Jews; and in the ancient Christian Church, they that were upon repentance received in again, were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear the holy Scriptures, saith Zonaras, which argues that they were before excluded from it,) 3dly, the sacrament of the Lord's supper, in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Judas ver. 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae (which being annexed to the Lord's supper denoted the whole action) that is, unfit, as blemished sacrifices, to be received there. And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul, for the casting Satan out of it, the depriving men of the use of those means is properly styled the delivering to Satan, as the Catechist, that instructed men and made them fit for Baptism, or entrance into the Church, was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out. But then 2dly, in the Apostles times there was a sad consequent of this Excommunication, proportionable to the execrations in the Jewish Cherem (which, say they▪ seldom wanted their effect) viz. corporal power and possession, and inflictions of Satan on those who were delivered up to him, in like manner as we read befell Saul, after his defection from God, when the evil spirit came upon him, 1 Sam. 16. 14. For about Christ's time, and a little after, 'twas ordinary with the Devil to tyrannize over the bodies of men, laying all kinds of diseases upon them (as appears in the Gospel) which is called Satan's buffeting. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting, Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments. Mat. 4. 24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. (the word that is used for Excommunication) and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the destruction of the flesh, to the inflicting bodily diseases on him. This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the punishment of the devil, for he wishes there that it were on himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ, which cannot be said of the punishments in hell, for those would not be reconcileable with that end. (see Rom. 9 Note b.) And so as among the Esseni of the Jews saith Jo●ephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are found in any considerable sin they cast out from their congregation, and they that are cast out commonly come to miserable deaths; and as Heliodorus 2 Mac. 3. in his sacrilegious enterprise was scourged by two Angels in the shape of young men, v. 26. and hardly came off with life; so the Apostolical Excommunication or anathema was attended with disease's and torment's on the body, to lay a necessity on them of reforming. And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that seems to have an elegant notation in it, for it is a relative to ask or demanding, and implies that truth which otherwise appears from Scripture, thus; Satan is our adversary before God (and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us) this he expresses by accusing (to which Rev. 12. 11. refers) or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Pet. 5. 8. This he doth falsely sometimes, as in the case of Job, c. 1. 9 11. (in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator, by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but sometimes truly, upon the real commission of some sin, to which purpose he is said, as an explorator or searcher for faults, to go up and down to and fro upon the earth, Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brother, Christian professor, or pious person, th●●, as perhaps it was in the case of Peter (see Lu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  22. 31.) he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God, demands to have him delivered up to him, as to a lictor or executioner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly; and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seeking whom he may devour, 1 Pet. 5. 8. and if God think fit to answer this request of his, than God is said to deliver up to Satan: and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church, which therefore are thus expressed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Destruction of the flesh] That Satan had (when he was permitted by God for sin) power to inflict diseases on men's bodies, appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils, those possessions being generally accompanied with some ordinary disease, discernible by the symptoms there mentioned, the Epilepsy, and the like. And to this purpose 'tis observable what we find in the Jerusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God, cum filii mulieris praecepta legis deseruerint, nec mandata observaverint, tu (that is, the serpent) firmus eris, & percutiens eos in calcaneo eorum aegritudine afficies, When the children of the woman shall forsake the commandments of the law, thou shalt be strong, and shalt strike them on the heel, and inflict sickness upon them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Company with fornicators] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether only interdicting Ecclesiastical assemblies or farther excluding from civil commerce, is a matter of some question. In favour of the former of these, we may here observe one thing in the Context, that 'tis somewhat which the Apostle had before these words written to them about, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I wrote to you in an Epistle; where there is no enforcing reason to conclude that the Apostle refers to some former Epistle of his (not now extant, nor anciently mentioned by any) the words being very capable of this other rendering, that in this Epistle he had so written to them, and so he did v. 2. of this Chap. Just as Gal. 1. 9 As we have before said, even now again I say, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before said, looking no farther off then to the eighth verse immediately precedent, where that was said that v. 9 is repeated by him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now I have written v. 11. which may seem to oppose this to some former Epistle, there is no force in that. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is not always a note of time, but, as 'tis ordinary amongst us, of transition, thus; When I wrote to you not to converse with fornicators, I meant not the heathen fornicators, but I wrote to you only in reference to the Christian professors guilty of those sins. But whether this be so or no, yet 'tis apparent that v. 11. which refers undoubtedly to this Epistle, the same phrase is used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to converse with them, which will therefore make it reasonable to explain this phrase by that which is mentioned v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  removing the offender from among them, which is the ordinary phrase for Excommunication (see Note c.) and the brief of the sentence set down v. 3, 4, 5. I have judged, etc. and then there will be no necessity of extending it any farther, then to not joining with such an one in sacred meetings, excommunicating, delivering up to Satan; and so 2 Thess. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have no fellowship with him, that he may be ashamed, may refer to these censures of the Church inflicted on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient, or refractory there. But then a second circumstance in the Context will be observable, that v. 11. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there is added to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor to eat with such an one. This is indeed more likely to belong to the interdicting all familiarity of civil commerce, and the rather, because the Jews thought it unlawful to eat with the Samaritans, Publicans, and sinners (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will have nothing to do with such, and, Why eateth your Master with such? say they to Christ's disciples) and a special example we have of it, 3 Macc. where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desertors, apostates from their Law by any notorious breach, 'tis said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they expressed a detestation of them, judged them as enemies of the nation, and denied them the civility of common commerce and good usage; and the same is called afterward in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a separating from them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (though it be corruptly and without sense read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) aversation, and expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they appeared enemies to them. And 'tis certain that the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first degree of Excommunication, being a separation or remotion ad quatuor passus, not suffering any man to come within four paces of him that was under that censure, was an interdiction of civil familiar converse, or of eating with him. And for this there is one farther argument from ver. 10. For if he had meant only Church-assemblies, the caution he there interposeth of not extending it to Heathens had been superfluous, since they who never were within their communion could not be ejected out of it. And so again the reason he gives for their converse with them, for else they must needs go out of the world, seems to denote a civil commerce, which is here interdicted. It is true indeed that the not-eating with the Fornicator may be also applied no farther than to sacred converse (and accordingly the words may be thus read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, including what is between in a parenthesis, not to join, nor eat with such a man) for in those they eat together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith S. Judas, v. 12. feasting together in their agapa, the common suppers that accompanied the Sacrament in this Epistle chap. 11. 20. and when fornicators, etc. were received or admitted there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  S. Judas calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts, unfit to be present there, as blemished sacrifices to be offered to God. And if there be any more than this meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not eating with them, it must probably relate to the particular case of the Church of Corinth at that time, as being then torn asunder with schisms ch. 3. 4. & ch. 11. 1, 8. in which case the censures of the Church being neglected (ch. 11. 31. and so here v. 2.) the Apostle might think fit to prescribe to private Christians this method of showing their dislikes, by avoiding all civil commerce or familiarity with notorious offenders, and that the rather, in respect of the scandal of such sins, that being not practised by the Gentiles there, but detested by them, v. 1. could not be committed by Christians among them, without bringing great reproach on Christianity: And that would not be removed by exclusion from sacred meetings which could not be visible to the Infidels, and therefore might fitly be provided for by this separation from familiar converse or society, an expression of a clear detestation of so foul facts. And so 'tis possible the Apostle might design his exhortation Rom. 16. 17. to mark such as cause divisions, etc. among them, and avoid them, and 2 Thess. 3. 14. to note him that obeys not S. Paul's orders by Epistle, and have no company with him, as a direction not only for the public censures in a quiet Church, where they may be seasonably exercised, but also what private Christians were to do for the discountenancing of offenders in case of schism, and of either the neglect or unefficaciousnesse of the censures of the Church. And to that also may be applied that of Christ, Mat. 18. 17. Let him be to thee an heathen, and a publican; it being in this case reasonable for private Christians to restrain themselves towards those who resist all fraternal methods of charity and by outward behaviour to show a dislike of their contumacy and obduration, especially when an Apostle at a distance shall pass that judgement on any particular man, and the present state of the Church leave no place for expectation of formal censures, the law of Charondas being not unreasonable in this case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That no man converse with a wicked man or woman, or bring a reproach on himself, as if he were like him. But this is not to be thought necessary, but when it is by the Governor of the Church, as 'twas here by S. Paul, prescribed; nor prudent, but when by so doing we may hope to bring offenders to some sense of their faults. And whensoever it is done, it ought only to be designed to charitable ends, and not to gratify a man's own pride or wrath, to express animosities or revenges on any.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Extortioners] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is somewhat uncertain. That which the other sins with which 'tis mentioned incline it to, is, that it denote violence or rapes, forcing or ravishing to uncleanness, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 13. preying like vultures on all that come near them. The literal notation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapio, by which, as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered. This was the sin of Sodom, forcing of strangers, and even of the Angels when they came into the city to destroy it. And this is it which seems to be meant by the earth's being full of violence, Gen. 6. 11. joined with the corruptness of it before God; for which two there joined together (as 2 Pet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and corrupting) the word corrupt is used alone ver. 12. which, we know, in the New Testament signifies those pollutions, (see Note on 2 Pet. 1. b. and 2. b.) which probably were the sin of the old world, a consequent of the sons of God seeing and marrying▪ with the daughters of men, v. 1. (the like as happened ●●ter on the like occasion, Num. 25. 1.) and they are therefore joined with Sodom in this matter, 2 Pet. 2. 5, 6. For to that of Uncleanness it is that this whole Chapter belongs, on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawful lusts and incest, at the beginning. And to that of violence or ravishing, or using to unnatural sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily belongs. Thus in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the goods of the ravisher shall be carried and forfeit to the Exchequer,) the word is used in this sense. So in the second book of the Sibylline Oracles (written, I suppose, by some ancient Christian) with 

* p. 172.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  those that had put off all shame are joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forcers, violaters of chastity, and p. 216. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (which is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, inordinate lustres and idolaters) there is joined 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  violent forcers, and persons of impudent lusts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret loves and adulteries, to which the brimstone, the portion of Sodom, should be allotted, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And thus, I conceive, it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, violence and incontinence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are joined together, Mat. 23. 25. and opposed both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure and cleansing, v. 26. where S. Luke, c. 11. 36. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villainy or wickedness, as that is used, here v. 13. and in Genesis c. 6. 5. in this sense for abominable lusts. The full description of this will be best fetched from Strabo, 
p. 333.  l. 10. setting down the customs, and among them the amours of the Cretans, altogether after this manner, of force and rape, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do not get their beloved youths by persuasion, but by force. The lover, saith he, some three days before tells the friends, that he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to commit the rape, and they must not hide the youth or divert him from walking, his wont way; for to do so is to confess that he is not worthy of such a lover. The whole manner of it is there set down, not worthy to be here transcribed, by which 'tis plain that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rape was among them the ceremony of their Mascula Venus, and very creditable and customary among them, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twas a shame to any handsome youth of good parentage not to have some such lover, that should take him by violence; which being the heathen custom of this Island of Crete, may well be thought to have given occasion to that direction of S. Paul Tit. 1. 6. that he that were chosen to be Bishop should be such an one who had faithful children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accused of riot, not guilty of having suffered any such villainy as this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Idolaters] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be restrained to the particular sin of worshipping pictures or images, will be probable by the rest of the sins which are joined with it, for which a Christian professor is to be excommunicated v. 11. It seems rather to refer either to the joining in the Idol-feasts, of which the Gnostick heretics were guilty, or else to those filthy practices so frequent and customary in their mysteries, as prime rites of the heathen false worships, and taken up in a most vile manner by the Gnostics also. That the word should thus be used, will appear most reasonabe, 1. because of the words used in the Old Testament to signify an idol; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one which signifies pollution, or filth, by which any man is contaminated, and which is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination, and the false God or idol meant sometimes when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination is used, as Wisd. 12. 23. referring to those abominable sins which those idol-worships were commonly guilty of; and to the same purpose is it that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abomination or filthiness, commonly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abomination or pollution, is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idol also. And so saith Lyra on Gen. 21. of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies idololatrantem, and coeuntem or lascivientem, idolatry, and any act of uncleanness or lasciviousness. 2dly, Because their heathen worships were so full of these foul sins. Thus Wisd. 14. after an enumeration of many other wickednesses in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifices and secret mysteries. v. 23. (that Cereris arcanum, the secret of Ceres in Horace, secreta Ceres in Seneca, Hercul. Fur. and Cadmaeis orgia condita cistis, in Oe●eus) he concludes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pollution, inversion of nature, confusion of marriages, adultery and shameless uncleanness, v. 26. and concludes that the worship of nameless idols, or idols not to be named, is the beginning and cause and end of all evil, v. 27. So Jer. 44. 19 when they that dwelled in Egypt justify themselves to Jeremy, that they did no harm in their sacrifices to the Queen of heaven, because they did it not secretly, without the privity of their husbands, 'tis clear that there were such night sacrifices used by women, and suspected and disliked by their husbands. Thus 1 Kin. 14. 24. after the mention of idols and groves, it follows that there were Sodomites in the land, doing according to the abomination of the heathens which the Lord had cast out before the children of Israel; which withal notes the particularity of the sin of the Amorites and other nations, for which they were rooted out, set down more fully Leu. 18. 24, 25, 27, 28. and an express threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people. To which purpose no doubt it was, that the sign of God's covenant with his people was that of Circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sign of the excision of pleasures, saith Philo, noting the casting off that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of naughtiness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which had been practised among those nations; and the same is more than intimated in our Baptism, the outward part of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the washing away the filth of the flesh, and signifies the forsaking of all the sinful lusts thereof. So 1 Kin. 15. 12. the Idols and the Sodomites are mentioned together, and 2 Kin. 23. 7. the houses of the Sodomites are cast down. Where there is also mention of the groves for those dark purposes, by which, under the name of Ash●eroth, Astarte seems to be designed. So when the Babylonians made Succoth Benoth, that signifies the tents of Venus, in which the Virgins were solemnly prostituted to the honour of that false Goddess, under the title of Mylitta; and so the prostitution of their daughters for the honour of their Gods, which is mentioned not only by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremy ver. 43. where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertura) hath an unclean notation in it; so the cords there mentioned are the signs of their foul vows and obligation to pay their sacrifices before they went. So Isa. 57 5. You that inflame yourselves with Idols under every green tree, noting that prostitution of men and women in the groves about their Idol-Temples, in honour of their false gods. So 1 Mac. 5. 43. the Temple that was at Carnaim is expressed 2 Mac. 12. 26. to be the Temple of Venus, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with the addition but of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athara, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the expression of, and title for Venus. And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships, the first things that is mentioned is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luxury and unclean night-meetings (so the Scholiast on Theocritus explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. committing all filthiness in the precincts of the Temple. And so there is more than a trope or figure in it, that Idolatry in the scriptures of the old Testament is so oft expressed by fornication, having so much of the reality of that vice in it, Philo call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sensual inordinate pleasures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols, & the heathen idols generally leading into those heathen sins also. Thus in the Sibylline Oracles speaking of the Roman lustrations, l. 3. p. 231. we find all the unnatural villainies mentioned, the same that Rom. 1. 26, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.) 'tis added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. naming all the nations of the heathen world that were guilty of it; and p. 279. exhorting against Idolatry, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Avoid unlawful worships, and serve the living God, keep from adultery and unnatural mixtures; and l. 4. p. 287. the true piety is set in opposition, as to the Idol-worship, so to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  all unlawful and abominable lust; and p. 216. the heathens title is- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idolaters that use stolen venery; and so p. 296. and 315. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  all to the same purpose, concerning the Romans practice. And infinitely more in other Authors, of the Eleusinia sacra, Cybele's mysteries, Venus' and Flora's feasts among the Grecians. By this may appear the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater and Idolatry in this place for all those foul sins so practised by the worshippers of false Gods, and from them taken up and improved by the Gnostics. So Col. 3. 5. fornication, uncleanness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil concupiscence and inordinate desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Idolatry, where Saint Cyprian, Ep. 51. will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer to all the foregoing sins, for which the wrath of God comes, etc. So Eph. 5. 5. Every fornicator, and unclean person, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate lustre, who is an idolater. To this may be referred that of Maimonides, More Neboch. l. 3. c. 37. speaking of the unnatural sins of the Gentiles, and instancing in one of them, Propter hoc, saith he, prohibitae sunt commixtiones, scilicet insitio arboris in aliam speciem, ut elongemur à causis Idololatriae & fornicationum, making Fornication, in that notion of sins against nature, to be all one with Idolatry, or that which Idolaters freely practised. This may be also the notation of Idolaters, when the Apostle saith, 1 Cor. 10. 6. Be not ye idolaters, as were some of them, as it is written, they sat down to eat and drink, and rose to play, for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendered to pla●, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may refer in that place to those sins of uncleanness; see Note on that place. But no question, this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nefarious idolatries, 1 Pet. 4. 3. as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before, that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural sins of uncleanness, in Phavorinus, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. confusion of sexes, and all kinds of villainy not to be named, as those words denote; see Note on that place. And so most manifestly in this Epistle c. 6. 9 where fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, etc. are joined together in the same matter. And Gal. 5. 20. where among the works of the flesh are in the front, adultery, fornication, uncleanness, lasciviousness, idolatry, etc. all clearly of a making, if this notion of idolatry be accepted. And Rev. 21. 8. where among the severals, to which fire and brimstone belong, (the portion of Sodom) we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable (in the sense that c. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  17. 4, and 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominations and uncleanness of fornication, are put together) fornicators, idolaters, etc. and c. 22. 15. fornicators, idolaters, etc. And this sure was it that Saint John referred to in his first Epistle c. 5. 21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he persuades his little children, his new converts, to keep themselves from idols, that is, from those Gnostick practices, which had overrun all Asia, as appears by the Epistles to the Churches there, Rev. 2. and 3. Thus in Polycarp's Epistle, He that abstaines not from unnatural lusts (under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is there mistranslated covetousness; see Note on Rom. 1. h.) ab Idololatria coinquinabitur, & tanquam inter Gentes judicabitur, shall be infected by Idolatry, and judged as among the Gentiles. And so when Bede on Mat. 5. 32. saith of fornication, that by that word is not only understood Adultery, but omnis concupiscentia vel avaritia (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again) vel Idololatria, every concupiscence, inordinate lust or idolatry. And all these uses of the word Idolatry in the New Testament, distinctly referring to the Gnostics practices, who, as they were content to be present at the idol-sacrifices, making it an indifferent thing (rather than be persecuted by the heathens) so they practised all these heathen villainies in the highest manner imaginable. I shall add but one testimony more to this purpose, that of the Illiberitane Council, Can. 2. Flamines, qui post fidem lavacri & regenerationis sacrificaverunt, eo quòd geminaverint scelera, accedente homicidio, vel triplicaverint facinus, cohaerente moechiâ, placuit, etc. The priests that, after the receiving the faith, and being baptised, have sacrificed, in respect that they have doubled their sins by the accession of homicide (the bloodshed in the Gladiators prizes, which were ordinarily joined with their heathen sacrifices) or trebled them by the adherence of adultery, or sins of uncleanness, 'tis decreed, etc. where, it seems, these followers of the Gnostics, that, after the receiving of the Christian faith, sacrificed as heathen priests, undertook the office of their Flames, lay under a treble guilt, worship of false Gods, bloodshed, and uncleanness also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Railer] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a railer or opprobrious, contumelious speaker, there is no doubt; but that it signifies reproachful actions, as well as words, there is as little question, and therefore Hesychius that renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to words, renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contumelious person, it may be, in respect of actions also. And then it may be here another notation of the heathen Gnostics sins of uncleanness, which in all languages have been civilly expressed by words that note contumely or reproach. So in the Sibylline Oracles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the contumelious using of mankind, abominable and base. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So when the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infamous, dishonourable. So to abuse or defame, in English, is ordinarily taken for these sins of uncleanness committed on any, and in the Hebrew dialect, to mock (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note on 1 Cor. 10. c.) as of Joseph, He hath brought in an Hebrew to mock us, Gen. 39 14. and so saith Lyra of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock (mentioned Note h.) that it notes ludentem & coeuntem, mocking and defiling. And thus sure it may signify in this place; and so all that are mentioned here will be reducible to the same head, of sins of Uncleanness or Incontinence, save only that of Drunkenness, which, as another heathen rite, and sensual sin, is fitly joined with them. But if this be not it, it may then, according to the ordinary use of the word for reproachful speeches, refer to the uncharitableness of the Gnostics in accusing the Christians, and so stirring up persecutions against them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. For what have I to do—] Some doubt there is of the reading and rendering the words from this place, to the end of the chapter. Theophylact tells us of some that set the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then began a new sense without an interrogation. And then the reading must be, what have I to do to judge those that are without? No, Judge ye those that are within, adding as in a parenthesis, (but those that are without God judgeth) and ye shall take away the evil from among you, which best agrees to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and, not therefore) in the Greek, and to the reading of chrysostom and Theophylact, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall remove the evil thing, (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remove the evil or wicked person) from among you, referring, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  say they, to the passage in the Old Testament, Deut. 13. 5. and 22. 21. And accordingly Theodoret and the vulgar read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil. For this later part, that this reading and rendering is to be adhered to, there will be little doubt to any that considers how evidently these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— and ye shall remove the evil from among you, refer to the phrase in the Old Testament, Deut. 22. 21. (though there the Rome Edition reads corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all the question is of the former part, which depends on the pointing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which Theophylact adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some read it conjoined with what follows, and by way of interrogation, as we do, and all the Copies that now we meet with. And that I prefer this reading, beside the consent of Copies, these are my reasons. 1. Because the Context agrees very well to it, the thing that the Apostle now hath in hand, being to disclaim meddling with heathens, in the beginning of the verse, upon which that which is here added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if it be read all in one interrogation, Do not ye judge those that are within, but those that are without God judgeth? will follow, & cohere very commodiously; for thus it willly. I have nothing to do to judge those that are without, but as ye, that is, the Church, use to censure those that are within, who belong to your cognizance, so for all others they must be referred and left to God's tribunal: (many speeches of this kind are taken notice of, Note on Matt. 9 d.) 2dly, Because in the former reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made an answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I believe to be without example, the question by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so strong and familiar a negative, that generally there is not any negation added to it, and if there were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be it most regularly. 3dly, Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequently an interrogative form, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the forms of answering the question, and that argues the necessity of retaining the second reading. The only difficulty remaining is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ye shall take away the evil from among you, shall fitly connect with this sense. For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered therefore is not very reasonable, and that also which supposeth the right reading to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take away the evil person, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall take away the evil thing, which we have already with great reason pitched on for the true. The probablest way to salve this difficulty is, either to affix these last words of the Chapter, and of this matter, as a testimony out of the Old Testament, to conclude, and to belong to the whole business of this Chapter, that by their obeying his directions in it, they should thus put away the evil from among them, and secure themselves from the punishments which else might fall on them, among whom notorious sinners were thus permitted to live impunè as it had oft fallen out among the Jews: Or else to put the whole 12th verse, and the beginning of the 13th, in a parenthesis (and not the beginning of the 13th only) and then to read it in sense thus, from v. 11. But now I have written to you not to accompany, or so much as to eat or use any familiar converse with any unclean or drunken professor, and by so doing ye shall put away the evil from among you: secure yourselves from the judgements, which else you have reason to fear will come upon you, then adding the parenthesis in its due place, to give an account of his restraining these censures to professors or Christians only. And this seems the fairest way of composing all difficulty.    

CHAP. VI  
1. DAre any of you, having 
* maction, or suit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a matter against another, go to Law before the unjust, and not before the Saints?]  
Paraphrase 1. When there is any matter of controversy betwixt you, about your worldly goods, I hear that you implead one another, (see Rom. 3. note b.) before the heathen tribunals, and use not that method prescribed by Christ to Christians Mat. 18. 15. How dareth any Christian do thus?  
2. Do ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy 
† of the smallest judicatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note a to judge the smallest matters?]  
Paraphrase 2. You cannot but know, that in the great final judgement of all the world, the Saints of God shall bear God company in judging the wicked: and if Christians shall then by God be vouchsafed that honour, to have any thing to do in matters of so much higher importance, is there any reason they should be deemed unworthy to be entrusted with the judging of worldly differences, which are much inferior to those of adjudging of men's eternal being?  
3. Know ye not that we shall judge angels? 
* and not then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how much more things that pertain to this life?]  
Paraphrase 3. 'Tis certain that God's children, when crowned by him, shall pronounce sentence against the evil spirits; and shall they not be thought fit to decide a controversy about an ordinary trespass among men?  
4. 
† If therefore ye have secular judicatures, see v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If then ye have judgement of things pertaining to this life, 
* those that are set at ●ought in the Church set those in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set them to judge who are least esteemed in the Church.]  
Paraphrase 4. If therefore there fall out betwixt you any matters of controversy concerning the matters of common life, which are to be brought to Judicatures, or will not otherwise be composed, and if ye do despise the Governors of your Churches (which, since these dissensions are come in, are quite out of esteem among you) so far, that ye do not think fit to stand to their sentences or decisions, yet sure ye have all reason to refer it to the simplest and meanest Christians, or even to set them in the tribunal, rather than carry your controversy before the Gentile Courts.  
5. I speak this to your shame; 
† Is there so never a wise man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Is it so that there is not a wise man amongst you? no not one that shall be able to judge between his brethren?]  
Paraphrase 5. My mentioning the meanest and most despicable among you, is to make you ashamed of your unreasonableness in supposing (as by going to heathen courts, ye must be interpreted to do) that there is no one Christian fit for this employment, that is, that there is not one man of them that hath understanding enough to arbitrate an ordinary business between fellow-Christians, whose inclinableness to peace is to be presumed of, and then that must needs work somewhat toward the pacification.  
6. But brother goeth to law with brother, and that before the unbelievers.]  
Paraphrase 6. But one Christian impleads his fellow Christian, and that before Gentiles.  
7. Now therefore, there is utterly 
* a defect  note b a fault among you, 
† that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because ye go to law one with another: Why do ye not take wrong? 
* Why are ye not rather defrauded? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  why do ye not rather suffer yourselves to be defrauded?]  
Paraphrase 7. It is not so well, that you go to law at all; it were the part of a more excellent magnanimous Christian spirit, to be content to lose somewhat that were his own, to bear some injuries, rather than to go to law upon every trespass.  
8. Nay, you do wrong, and defraud, and that your brethren.]  
Paraphrase 8. But some of you are so far from this excellent Christian temper, that you are ready to injure others, even your fellow-Christians, and, so ye may gain to yourselves, care not how you deprive others.  
9 Know ye not that the unrighteous shall not inherit the kingdom of God? be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,]  
Paraphrase 9 This is absolutely unconsistent with the Christians duty or reward; Never do you flatter yourselves with a belief of the contrary, nor permit the false teachers that are crept in among you, to give you any hope of it: And as for matters of injustice, so for all your other Gnostick practices of uncleanness (see notes on c. 5. a, h, i.) and unnatural lust.  
10. Nor thiefs, nor 
† men of ●●ordinate lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  covetous, nor drunkards, nor 
* contumelious persons, see note on c. 5. k.  revilers, nor 
† the violent, see note on c. 5. h.  extortioners shall inherit the kingdom of God.]  
Paraphrase 10. Neither they that are guilty of them, nor of any other injustice, shall, without reformation, ever be capable of inheriting the crown which is by Christ promised to Christians.  
11. And such were some of you: but 
* ye have been washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye are washed, but ye are sanctified, but ye are justified 
† through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the name of our Lord Jesus, and by the spirit of our God.]  
Paraphrase 11. And such sins as these were ordinary among you in time of your heathen state: but now you have given up your names to Christianity, which denounceth judgement against all these; your baptism is a renouncing of them all, your sanctification by the Spirit directly contrary to it, your justification by what Christ hath suffered and done for you (see note on Mat. 7. b.) utterly incompatible with such impurities and injustices, spoken of either in the last or this chapter.  
12. All things are lawful 
* for me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.]  
Paraphrase 12. And whereas your teachers, to allure you to sensual practices, tell you first that all meat is freely to be eaten, and so soothe you up in luxury, and then proceed and persuade you that use of venery is as necessary for your bodies, and so as lawful, as eating of meat is; I shall tell you first, that supposing them lawful, yet it will befit a Christian to abstain from many things that are not utterly unlawful; and secondly, that if indifferent things begin to get a dominion over any, 〈◊〉 men, upon conceit that meats are lawful, come to be enslaved to their bellies (as of the Gnostics 'tis affirmed, that they serve their bellies, and that they are lovers of pleasures more than of God) this is then absolutely unlawful.  
13. Meats for the belly, and the belly for meats; but God shall 
† take away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destroy both it and them. Now the body is not for fornication, but for the Lord, and the Lord for the body.]  
Paraphrase 13. 'Tis true that meats are by God and nature appointed for the use of men, and that the body of man here in this life hath absolute necessity of them: And yet to take off our hearts from them, we may also consider that in the next life, which is a spiritual life, this eating and desiring of meat shall be taken away, and therefore even here we should keep the flesh in such a subordination to the spirit, that we may be able to deny ourselves even lawful pleasures sometimes, especially when any occasion makes it more expedient, v. 12. But then for fornication (whatsoever your former heathen principles, or present false teachers, the Gnostics, teach you) that is no such lawful or indifferent thing, your bodies are to be consecrated to God either in lawful wedlock, or in chaste single life, and by being kept pure here, must be made capable of rising to everlasting life with Christ hereafter. v. 14.  
14. And God hath both raised up the Lord, and will also raise up us by his own power.]  
Paraphrase 14. And then God, that raised up Christ's pure sinless body out of the grave, and hath made it a spiritual body, shall also do the same for us, though we lie down in the grave also.  
15. Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.]  
Paraphrase 15. And this one consideration may have force on you. Your bodies expect to rise with Christ, as members with the head: ye must not then in any reason pollute a member of Christ, a devoted consecrated person, by such unclean embraces.  
16. What, know ye not that he which 
† cleaveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  is joined to an harlot, is one body? for 
* they two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  two (saith he) shall be one flesh.]  
Paraphrase 16. That which was said at the institution of marriage in paradise, that the man and the wife become one body, concludes, that the fornicator makes himself one body with a whore.  
17. But he that 
† cleaveth, v. 16.  is joined unto the Lord, is one spirit.]  
Paraphrase 17. As on the other side, he that keeps close to Christ's commandments, and so cleaves to him, Deut. 10. 20. hath a spiritual union with him, minds the same things that he minds, and so is very far from these carnal base joys, in which all the Gnostics religion consists.  
18. Flee fornication. Every sin that a man doth, is without the body: but he that committeth fornication sinneth against his own body.]  
Paraphrase 18. Be sure therefore that ye keep yourselves far removed from that sin. Most other sins are committed against God, or the neighbour; but sins of uncleanness are against one's self, a defiling of his flesh, a polluting of that which by chastity and single life is set apart to be a temple of God, a place of sanctity and purity. v. 29.  
19 What, know ye not that your body is the Temple of the Holy Ghost which is 
* among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you, which ye have 
† from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of God, and ye are not your own?]  
Paraphrase 19 Your bodies are, by your being Christians, consecrated to the service of his Spirit, (and the Governors of the Church, of which sort the incestuous person is thought to be, (see c. 5. 2.) set apart in all purity to discharge that function, to which they are consecrated by receiving the holy Ghost.) This benefit of the Spirit ye have received from God▪ and it is an engagement to you to think your own bodies are not now at your own disposal, to use them as you please (as in your state of Gentilism, or without that engagement ye might be tempted to imagine.)  
20. For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's.]  
Paraphrase 20. For God hath paid dear for the purchase of you, hath given his son out of his bosom, and his very Spirit, to this purpose, to purchase unto himself a peculiar people, zealous of good works, by this price making purchase of our bodies as well as our souls, and so engaging us to serve and glorify him in both, and not leaving either of them at liberty for us to dispose of as we please.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. To judge] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not matters, but places of judicature, appears by Hesychius (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and authors and Glossaryes generally; and so in the sacred style, Susan. 49. where we read, the place of judgement. So Judg. 5. 10. sit in judgement, and Dan. 7. 10. the Judgement was set, that is, the Court of Judges. And Jam. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinctly and necessarily rendered Judgement-seats. And so here the Arabic interpreter renders it by words which are thus in Latin, Subsellia Judicii ad mundum pertinentis, seats of judgement belonging to the world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. A fault] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 11. 12. and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullness, noting there the great paucity of the Jewish converts to Christianity. Accordingly, though it be here applied to another matter, yet in the same notion it is a going less, or an inferior degree, which in respect of that which is to be expected of the higher proficients in Christianity, is a defect or failing, a low pitch for any Christian, but not such as can absolutely and universally be counted a sin, as not being against any precept. Contending, or going to law, for light inconsiderable matters, is forbidden by Christ, Mat. 5. 40. but not absolutely, all contending for the recovering or defending ones own, when the matter is of weight or importance. Only they that have gotten a superiority and contempt of the world, they will go higher than that strict precept, and rather endure considerable losses, then engage themselves in such disquiets of mind and turmoils, as such contentions use to bring with them: and to this is to be applied that which here follows in this place, why do ye not rather suffer injury and defraudation? that is, it is more Christian and excellent to do so. And in this respect, or comparatively to this higher virtue, the going to law at all though it be not a sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminution, a less ●egree of Christian perfection; and that is all that is meant in this place. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although that be left out in the Kings MS. which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a diminution for you, yet it may be well retained, and note, that this defect was universal among them. See Note on c. 5. a.    

CHAP. VII.  
1. NOw concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.]  
Paraphrase 1. Now in answer to that particular in your letter, which (on occasion of the Gnostick doctrine of marriage being from the devil, etc.) seems with some reason to prefer single life before marriage, I thus far acknowledge, that, for them that can live chaste and pure without marrying, it is better or more commendable that they do so.  
2. 
† 〈◊〉 f●r fornications, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.]  
Paraphrase 2. But for the avoiding of all kinds of uncleanness or pollution, it is generally most safe and fit, that men and women should betake themselves to the conjugal state.  
3. Let the husband render unto the wife 
* the 〈◊〉 which is due  note a [due benevolence,] and likewise also the wife unto the husband.  
Paraphrase 3. All acts of conjugal love,  
4. The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife.  
5. Defraud you not one the other, except it be [
† by compassed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with consent for a time, that ye may 
* be at leisure for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give yourselves to fasting and prayer, and come together again, that Satan tempt you not 
† by reason of your not being able to 〈◊〉  note b for your incontinency.]  
Paraphrase 5. By mutual consent for some time, particularly, that ye may have a vacancy for duties of devotion, fasting, etc. wherein it was usual to abstain from those things which are lawfully enjoyed at other times (see note on Mat. 6. h.) which being passed, ye may then take care to prevent those dangers that may attend long abstinencies, for want of strength to resist those temptations that Satan may take advantage to present to you, or cast in your way.  
6. But I speak this 
† by way of advi●e, not by way of 〈◊〉.  by note c permission, and not of commandment.]  
Paraphrase 6. What I thus say, v. 2, 3, 4, 5. I say only by way of counsel, what appears to me to be best for men, generally speaking, all being not able to contain, but herein I am far from laying any precept on any to marry.  
7. For I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, and another after that.]  
Paraphrase 7. For I would rather desire or advise all men to continue unmarried as I do; but that will not, I suppose, be best for every one, because every one is not fitly qualified with the gift of continence, to undertake that more honourable pitch, and such a man may have some other special excellence, whereby to glorify God.  
8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.]  
Paraphrase 8. It is more worthy their design and endeavour, either to live unmarried, or when the wife is dead, to abstain from second marriages, for which ye have me for your example.  
9 But if they 
* have not power over themselves, see note b.  cannot contain, let them marry; for it is better to marry then 
† to be on sire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to burn.]  
Paraphrase 9 But if they have not that experience of their own strength and ability to abstain, and preserve chastity, which may encourage them to this, let them marry in God's name: It is infinitely better to do so, and preserve conjugal chastity, then by rejecting the use of that remedy to be inflamed with burning vehement desires, perhaps to break out into unnatural practices (see Rom. 1. 27. Judas 11.)  
10. And unto the married 
* I give 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I command, yet not I, but the Lord, Let not the wife 
† be separated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  depart from her husband:]  
Paraphrase 10. But to them that are married, 'tis not my caution or commandment, but Christ's, that the woman be not separated from her husband.  
11. But and if she 
* be separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.]  
Paraphrase 11. Or, if upon just cause, that is, in case of fornication, she be put away from her husband, let her either remain single, or use means to gain the pardon and affection of her husband again; and for the husband, let not him in any case, but that wherein Christ allows it, the case of fornication, put away his wife.  
12. 
† For the rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things I give mine own judgement, not any precept of Christ's. 'Tis certain, and by the precept of Christ (which commands not to put away a wife, but for cause of fornication) to be resolved necessary, that if any Christian husband have an heathen wife, and she have a mind to live with him, he should not put her away, unbelief being no sufficient cause of divorce.  But to the rest speak I, not the Lord, If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.]  
Paraphrase 12. But in answer to the other parts of your letter, ver. 1, 6, 8, 10. or, For other  
13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.]  
Paraphrase 13. And so in like manner for the Christian wife that is married to an Infidel, if he be willing to live with her, let her by no means separate from him.  
14. For the unbelieving husband 
* hath been sanctified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is sanctified by the wife, and the unbelieving wife 
† hath been sanctified  is sanctified by the husband; note d else were your children unclean, but now are they holy.]  
Paraphrase 14. And beside the prohibition of Christ, which obliges to this, other advantages there are worth considering; For it sometimes hath come to pass, and there is great reason to hope it, that the heathen husband may be converted by the Christian wife living with him, and so the wife by the husband: and this one consideration is the reason why the young children of Christians are admitted to baptism before they come to knowledge, because by their living in the family with Christian parents, these children may be brought up in the faith, and kept from heathen pollutions (and the Church requiring and receiving promise from the parents, doth consequently presume they will) and by the same reason it is that the children of the heathen are not so admitted.  
15. But if the unbelieving depart, let him depart. A brother or a sister is not 
* enslaved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  under bondage in such cases: but God hath called us to peace.]  
Paraphrase 15. But now the thing not stated or meddled with by Christ, and therefore now promised to be defined by me ver. 12. is this, that in case the infidel will not live with the believer unless she will forsake her religion, she is not then so enslaved or subjected so far, that she may do acts prejudicial to her religion, and to the betraying thereof, for that end that she may continue with her husband, but she remains blameless, if she remain separate from him, upon such his desertion. But yet above all things, that which is most to be observed is, that the believing party do the utmost that is possible to keep peace and agreement with the other, not to fall out at all, or if they do, to repair the breach and be reconciled again; nay farther, not to marry again, as long as there remains any hope of returning or reconciliation.  
16. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, 
† O husband, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O man, whether thou shalt save thy wife?]  
Paraphrase 16. For 'tis possible that the Christian wife may use some means to work upon the infidel husband, or the Christian husband on the wife, so as to bring him or her to repentance and the faith of Christ, and in intuition and hope of this any difficulties would be undergone: but when this possibility ceaseth, as in case that the heathen party desert, or will not live with the Christian unless he or she desert the faith of Christ, then 'tis evident that this hope ceaseth, and in this case the Christian party is free from those observances, v. 15.  
17. 
* Only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note e But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all Churches.]  
Paraphrase 17. Only according to the lot that any man hath befallen him, if it be with an infidel wife or the like, let him be content with it, and do as much good in it as he can, and not think himself privileged by his being a Christian to throw it off. And this every where is my doctrine, and I desire it be universally resolved on in all Christian Churches.  
18. Is any man called being circumcised? let him not 
† use means to become  note f become uncircumcised: is any man called in uncircumcision? let him not be circumcised.]  
Paraphrase 18. If one which hath been circumcised be converted to Christianity, let him contentedly continued in it, let him never trouble himself to get off that mark from his flesh (as some did:) as on the other side, he that is not circumcised when he is converted, need not receive circumcision (as some required of them, Act. 15. 1.)  
19 Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.]  
Paraphrase 19 For such outward things as these on either part, are no part of Christianity, but the observation of the precepts of Christ is all in all: see Gal. 5. 6. and 6. 15.  
20. Let every man abide in the same calling, wherein he was called.  
21. Art thou called being a servant? 
* take no care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  care not for it: 
† but yet also i●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but if thou mayest be made free, use it rather.]  
Paraphrase 20, 21. In what condition of life soever a man is, when he is converted to Christianity, let him contentedly continued in it, and not think that Christian religion frees a man from any obligation that lay upon him before, for that is to make Christian liberty a pretence for covetousness, or lusts, or secular advantages (see 1 Tim. 6. 5.) if either the being a Christian might manumit a servant, or free an husband or wife from former obligations. He therefore that being a bondman is converted to Christianity, must not think it any disparagement to his Christianity, that he continues a servant still, nor be solicitous of changing his condition. Yet this is not so to be understood, but that if, by any fair regular means, he can obtain his freedom, he may then make use of them, and prefer liberty before servitude; for so he might have done if he had never been Christian.  
22. 
* For th● servant which is called in the Lord, O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant.]  
Paraphrase 22. For he that being in the condition of a servant is converted to Christianity, doth by his conversion become a freeman in respect of Christ; not that he ceaseth to be a servant to his former master, or reaps any secular advantage thereby, but his advantages are spiritual, to wit, that by being a Christian he is now delivered from many servitudes, that of sin, etc. that lie upon all others, and to live in Christ's family, as one of his freemen, though in respect of the world he continue as a servant; and so on the other side, he that is a freeman and turns Christian, becomes thereby a servant of Christ, undertaking obedience to his commands, though he lose not his liberty in the world by that means. (By which 'tis clear that Christ meddles not with the secular government of the world, nor changes any man's outward condition by his becoming Christian.)  
23. 
‖ Are ye bought 〈◊〉 redeemed  Ye are note g bought with a price, 
† be not ye made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be not ye the servants of men.]  
Paraphrase 23. On the other side they that have bought out their liberty, and obtained manumission, having been formerly servants to heathens, let them not sell themselves again, or revert voluntarily into that condition of slavery, but prefer liberty rather, ver. 21.  
24. Brethren, let every man wherein he is called, therein abide with God.]  
Paraphrase 24. And so still, as he was when he was converted, so set him still abide; let not his being a Christian move him out of his state, or make him less, but rather more contented with it.  
25. Now concerning virgins, I have no commandment of the Lord: yet I give my 
* opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judgement, as one that hath obtained mercy of the Lord to be faithful.]  
Paraphrase 25. For your other question concerning virgins marrying at such a time as this, or of those that are betrothed, whether they should be bound to consummate their marriage or no, I must say again, that I have no command of Christ to build my answer upon; yet I shall again give you my opinion in it, as an honest faithful man, with all uprightness.  
26. 
† I think this then to be good, because of the necessity approaching, to wit good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Mat. 7. d.  I suppose therefore that this is good for the present distress, I say that it is good for a man so to be.]  
Paraphrase 26. First then my opinion is, that 'tis best in respect of the distresses that are daily to be looked for on Christians, I say that 'tis best for men and women (supposing them not contracted) to continue unmarried.  
27. Art thou bound to a 
* woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wife? seek not to be loosed: art thou 
† free from a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  loosed from a wife? seek not a wife.]  
Paraphrase 27. But if thou art engaged or betrothed to a woman, this is no excuse for thee to seek to get loose again (for that cannot be done so as to be free to marry another, as long as she lives.) All that I say is, that it is not now the prudentest way to think of marrying, if thou art not already engaged.  
28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned: nevertheless such shall have trouble in the flesh: but I spare you.]  
Paraphrase 28. Yet not so, that if thou dost, 'tis a sin to marry, or that the virgin that now marries commits any sin; only (in such times as these) the married state is likely to be fullest of trouble, and therefore my kindness to you makes me persuade you not to marry.  
29. But this I say, brethren, 
* that the time is now short, or ●o henceforth short, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the time is short; it remaineth that both they that have wives, be as 
† they that have none, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though they had none;]  
Paraphrase 29. But by the way let me tell you, that within a short time now 'twill come to pass, that they that have wives shall be as they that have none, all in great and equal dangers;  
30. And they that weep, as 
* those that do not weep, see note on Rom. 12. b.  though they wept not; and they that rejoice, as 
† those that rejoice not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though they rejoiced not; and they that buy, as 
* those that possess not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though they possessed not;  
31. And they that use this world, as 
† those that use it not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not abusing it, for the fashion of this world passeth away.]  
Paraphrase 30, 31. And they that weep for the loss of husband or wife, as those that have lost neither, and those that rejoice for being newly married, as those that are not married at all; and rich men and purchasers, as those that keep nothing at all for themselves; those that deal in the world, as those that are wholly taken off from it: for as a scene which is turned and shows a new face, so doth now the fashion of this world begin to appear, the times are turning into very troublesome.  
32. But I would have you 
* to be without care, or solititude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without carefulness: he that is unmarried careth for the things that belong to the Lord, how he may please the lord]  
Paraphrase 32. All the advantage therefore I wish you, is to be as uncompounded as may be, that you may have the less perplexity beforehand, and be able to attend the service of God, more than you would be if you were married. He that is unmarried hath but one obligation of care, how he may serve God most acceptably.  
33. But he that is married careth for the things of the world, how he may please his wife. 
† and is distracted ]  
Paraphrase 33. But the married man hath another obligation of care lying on him, viz. the pleasing of his wife, and by this means he is divided and distracted.  
34. note h There is difference also between a wife and a virgin: 
† the unmarried woman and the virgin takes care for  the unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit; but she that is married careth for the things of the world, how she may please her husband.]  
Paraphrase 34. The widow and virgin being both unmarried, have no diversion, nothing else to do but to serve God, and to take care to render themselves acceptable to him; whereas domestical affairs are part of the married woman's care, and it is part of her calling to be very careful to please her husband.  
35. And this I speak for your own profit, not that I may 
* lay a snare in your way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cast a snare upon you, but 
† that you may decently waite  for that which is comely, and note i that you may attend upon the Lord without distraction.]  
Paraphrase 35. But all this while I speak only of that which is expedient for you in respect of worldly convenience, not as if marriage were in any kind unlawful, but that if you can contain from marriage, and if no such unfitness be in it, as is mentioned v. 36. you may have the advantage of the less distractions in attending the service of God.  
36. But if any man think that he behaveth himself uncomely toward his virgin, if she 
* be above age, and that this must be, let him do that which he l●kes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the King's MS. read) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pass the flower of her age, and need so require, let him do what he will, he sinneth not; let them marry.]  
Paraphrase 36. As for the last part of your question, that of being betrothed, that, I confess, is a circumstance which will much alter the case; For in case a man be betrothed, but not married (see note on Mat. 1. f.) to a virgin, and she begin to grow in years, so that if (in respect of the present condition of the times approaching) marriage be deferred, 'tis necessary that she must pass her prime, in this case I lay no restraint upon him, so much as in prudence, let him do what he likes best, let them marry.  
37. Nevertheless he that 
† hath stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath 
* determined this, to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so decreed in his heart, that he will keep his virgin, doth well.]  
Paraphrase 37. But he that hath made a firm resolution to stay a while, and finds himself able to do so, and neither from any necessity arising from himself, nor from the condition of the virgin to whom he is betrothed, is any way obliged to present marriage, but hath free power in all respects to do what he will, and hereupon judges it fit and determins to keep his virgin, that is, not yet to marry her for a time, but at last in a better season to do so, this is a very commendable resolution.  
38. 
† so that both he that marries doth well, & ●e that marries not doth better. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So then he that giveth her in marriage doth well: but he that giveth her not in marriage doth better.]  
Paraphrase 38. So that the conclusion is, that he that marries, even at this time, doth that which is absolutely lawful, and in the case mentioned v. 36. expedient also: and again he that in the case set v. 37. doth defer, and for a time abstain from marriage, makes a more prudent choice in the respects forementioned v. 35. of attending the better on the service of God, and for avoiding of distraction.  
39 The wife is bound by the law, as long as her husband liveth: but if her husband be dead, she is at liberty to be married to whom she will, only in the lord]  
Paraphrase 39 As for her that is once married, she is by that obliged to her husband as long as he lives, but if he die, 'tis absolutely lawful for her to marry another, so that in the doing of it there be no other circumstance that make it unlawful, or so that considerations of piety be taken in in the doing of it, and not only carnal desires gratified thereby.  
40. But she is happier if she so abide in my judgement: and I think also that I have the spirit of God.]  
Paraphrase 40. But 'tis more for her earthly advantages to continue unmarried, and more convenient toward the serving of God without distraction v. 35. according to my judgement, and I think the spirit of God guides me in making this judgement, though I have no express precept for it.  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Due benevolence] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best conjectured by the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 21. 10. (mentioned after food and clothing) that must not be denied the wife. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accompanying with her; the Hebrew word also signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence, which is therefore here used as a modeller word, in stead of the other; the Syriack reads the love which he owes, and some other Greek copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due honour or worship, which perhaps is the ground of the use of the word worship retained by our Church, in the form of marriage, meaning that kindness which is here said to be due unto her: but the Kings MS. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, all that by vow of marriage is due unto her.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. For your incontinency] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best guessed by the Context, where the reason of the advice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the man and the wife to accompany together, being this, that the devil tempt them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the occasion or advantage that the Devil takes hold of to tempt, must signify their want of ability to contain: Not that it signify incontinence, for that is a sin against the marriage vow, and will not agree with the Context, which supposes no such sin; but, I say, a want of ability to contain or abstain any longer from the lawful pleasures of marriage, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath himself in his power, his own command, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9 they that have not the command of themselves, so as to live chastely without marriage, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary inability to contain; which inability or weakness is an occasion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Permission] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify advice or counsel, will be gathered from the Grammarians, Hesychius and Phavorinus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say they (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving counsel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are persuaded by advice or counsel. And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, etc. v. 2, 5. he generally gives his advice, that men should marry, etc. v. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience, and long trial, there be no fear of those dangers, than his advice is to live unmarried. For so he had said, v. 1 that it is good for a man not to touch a woman, and again he subjoins it, ver. 8. that it was good for them to continue as he was himself, that is, in single life. And so each of these, marrying, and not marrying, is according to several circumstances, matter of counsel, but neither absolutely of precept. If there be danger of fornication, than it is his advice, that for the avoiding of that, marriage be chosen, v. 2. and to the same purpose, rather let them marry then burn, v. 9 And because every man hath not the gift of Continence, and it is not presently discerned who hath, therefore in general speaking, and as far as belongs to those who do not discern that they have this gift, the contrary danger is so strictly to be avoided, that the Apostles advice (though not command) is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men and women generally v. 1. betake themselves to that safer course. But this still far from any universal precept, for in case security from that danger of fornication be otherwise to be had, than the Apostle's counsel and advice is to follow his example v. 7, and 8. and either in Virginity, or Widowhood, to remain unmarried. That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I will, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or would, not that he commands or prescribes that, but that, in case a man hath the gift of containing, he prefers the single life. For the Hebrews for want of a word in their language to denote Comparative degrees, use Positives in stead of Comparatives, and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will signifies here to wish rather, or to be more willing, to prefer, or recommend, as better. And that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is good, both v. 1, and 8, and 26▪ that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better or more eligible, if that circumstance of the contrary danger do not hinder it, or outweigh on the other side. Of this speech of the Apostles concerning Marriage it is Tertullian's saying lib. De monog am. Dixit hoc Apostolus indulgens, non praecipiens, What the Apostle here said, he spoke by way of indulgence, not by way of command, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indulgence, according to that other notion of the word, whereby it signifies pardon or forgiveness of a fault; and so saith hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it denotes pity or mercy. Thus it is possible Tertullian might interpret the place▪ being by the Montanists infusions somewhat unkind to marriage. But against this the Apostle's words are plain, (even when he advises single life as best at that present) If thou marriest thou hast not sinned, v. 28. And in this place the Context is no way favourable to that notion. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let every man have his own wife, etc. ver. 2. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them marry ver. 9 (in case of the forementioned danger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of fornications, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they have not command over themselves; see Note b.) is certainly more than this, even a free concession of marriage to all, and in case of that danger, an advice and counsel also. To which purpose it is observable, that as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command, so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, ver. 25. where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies advice or counsel, and not only permission, or indulgence, appears by the consequents, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— v. 26. I think this is good (that is, as was said, better) for the approaching instant distresses, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is good, or better, for a man to be so. From whence as it follows evidently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies counsel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as that looks on that which is better, and as counsel is generally opposed to precept, and as many things which are not under precept are yet under counsel; so in all reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differing so little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precept (common to both of them) be determined also to this signification of advice and counsel. And so there is no question of it, that for all those who have not that command over themselves, which may give them some degree of security against the danger of fornication, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  9 better to marry, and so matter not only of permission, or indulgence, but of counsel to them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Else were your children unclean, but—] The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not unclean, but holy, in this place, appears by the Context to be clearly this, that the children of Christians are not refused, or rejected from baptism, are suffered to come to the font, when others are not suffered: in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, when Peter refuses to preach to the Gentiles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profane and unclean; where God, reforming his error, bids him Call no man common, which God hath cleansed or sanctified, that is, reputed fit to be made partaker (there) of the privilege of preaching, (here of Baptism.) For the ground of this saying here, that Else were your (that is, the Christians) children unclean, but now are they holy, is only this in the beginning of the ver. For the unbelieving husband hath been sanctified by the believing wife, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. that is, 'tis of common experience, and from thence presumed very probable, that a Christian living with an unbeliever will instill Christianity into him or her, and therefore they should live together. This he farther proves by the practice of the Church about children, thus, Were it not for the great probability that the Christian living with the heathen, should infuse Christianity into him, there could no reason be rendered of the practice of the Church, why the Christians child, which is no more a Christian then the child of an heathen (Christianity being no natural gift, born with them) should yet be capable of Baptism, and thought fit to receive that Sacrament, when the heathen's child is not wont to be so admitted; and this, it seems, by the general judgement and practice of the Church, with whom 'tis thought reasonable thus to presume, that the Christians child shall be educated in Christian knowledge, which of the heathen's child they cannot presume, unless he be taken out of the hand of the parents. This consideration thus proposed by the Apostle here by the way, is of great authority to prove the Apostolical use and practice of baptising the infants of Christian parents, viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking, and vow of Baptism; and when any other Christian will undertake the same for the children of heathens, there is little doubt but they may be admitted to Baptism also, paritate rationis by analogy of the reason. And thus it was the custom of the Jews before Christ, in their receiving and baptising of proselytes (from whence that the Christian baptism was deduced, see Note on Mat. 3. a.) For, say they, this Baptism belonged not only to those which being of years came over from heathenism to the Jewish religion, but also to their infant children, if their parents, and the consessus under which they were, did desire it in behalf of the children, promising to let them know and understand when they came to age, what was required of them by their proselytisme, and on condition that they should not then renounce the Jewish religion; which is since the office of the sponsores or susceptores, the godfathers in the Church, who do it in the name of the consessus, the Church or congregation. This practice of the Church seems clearly deducible from this place, where by the Context is concluded, that it is strongly probable (and being by the parents and sponsores undertaken and promised, it is by the Church presumed) that the Christians child will be catechised, and consequently that such an one may be allowed Baptism on that presumption, and that is was then in the Apostles time the custom of the Church to baptise them; which is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but now they are holy, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is vulgarly to sanctify, signifying among the Jews, to wash, as when the High-Priests washing his hands and feet ten times on the day of Expiation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ten sanctifications, J●ma c. 3. §. 3. which being the word that notes the washing of some part of the body, and distinguished in use from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the immersion of the whole body (see Note on Joh. 13. b.) may perhaps be an intimation, that the primitive Baptisms were not always a dipping or immersion of the whole body, but that the washing or sprinkling of some part might be sufficient, for that was the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for any privilege which the parent's faith hath to save the child, or infuse saving grace into it, it is not conclusible from hence, nor any thing, save only this, that Christians children, 'tis presumed, will be catechised and instructed in the Christian faith, and so may, and frequently used to be baptised, but the children of heathens brought up with them, will not probably be so instructed, and therefore are not to be thus admitted to Baptism. That this should be the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will farther also appear by remembering the nature of legal uncleannesses or pollutions. They made the man to be separated from the congregation; They that were so unclean, might not enjoy the privileges of the Temple, till they were washed or sanctified; and that is just proportionable to the notion here given of it. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sanctified in Gregory Nazianzen and the ancients signifies to be baptised.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. But as God hath—] In this place some ancient copies give us another reading thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— What knowest thou, o man, whether thou shalt save thy wife, or no? As God hath distributed to every man— This we learn from Theophylact upon the place: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some have read thus. And then this will take away all debate, what should be the proper notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse, reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— For though, if it were certain that that were the true reading, some probable account might be given of it, as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might signify Only, or the like; yet when other copies have read it in a form thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet joining that to the end of v. 16. and not transferring it to the beginning of v. 17. (as 'tis certain the ancient copies were not divided into verses, or so pointed as ours now are) then still there will be as little difficulty in it; for so the words will be very current, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What knowest thou, o man, if thou shalt save thy wife, if not? that is, whether thou shalt or whether thou shalt not.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Become uncircumcised] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies attraction, and particularly belongs to a practice of some Jews, who under the Egyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppressed for being Jews, of which their Circumcision was an evidence, used means by some medicinal applications to get a new praeputium: And these were called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attractores. And that it is possible to be done is affirmed by Cor. Celsus the famous Physician, but easier, saith he, in a boy then a man. So saith R. Aleai of Achan, that he made himself a praeputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made themselves foreskins. So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba, when he took upon him to be the Messias, and got power among the Jews two years and an half, and was at last slain under Aelius Adrianus. This also Epiphanius observes of the Jews when they turned Samaritans, and of the Samaritans when they turned Jews; for in both those cases there was use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attraction, that they might be capable of being initiated by Circumcision, of which number Symmachus is said to be one, (the Greek Translator of the Old Testament) when being hated by the Samaritans he betook himself to the Jews in the reign of Severus the Emperor. Now that this practice is here forbidden the Corinthians by the Apostle, may seem to be from hence, because some that were converted to Christianity from Judaisme, did so zealously renounce all their Judaical rites, that they used means to attract the praeputia again, which was an act of too much superstition and curiosity, and so is censured here.  
V. 23. Bought with—] In this place the whole Context persuades to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; interrogatively; for so will it best answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18. both parts of the speech are delivered interrogatively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Is any man called being circumcised? and presently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Is any man called in uncircumcision? For the confirming of this reading, 'tis to be observed, first, That as before and after those two questions, ver. 18. the rule is given, that every man walk in, or abide in, that calling, or condition, wherein God hath placed him, contentedly without making advantage of Christianity for his pretence of a change; so 'tis here likewise, before, v. 21. (where the interrogation is varied, Art thou called being a servant?) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, That after the first question, and the short answer to it, Art thou called being a servant? care not for it, all that follows, as far as to this, v. 23. is but as in a parenthesis (but if thou mayest be free, use it rather, For he, etc.) and so what here follows, v. 23. answers to that, by way of parallel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which yet will not be a parallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signify manumission from service) and the form of delivering it interrogative also. Lastly, 'tis apparent that the design of the whole place is to assure Christians that they are not to expect secular immunityes or privileges by being Christians, that their being spiritually redeemed by Christ doth not make them free men that before were servants, and this 23. verse, is a medium to infer that, and the conclusion repeated immediately upon it, v. 24. Let every one, etc. Yet such a medium it would not be (but the contrary) if speaking still to the person, or persons, last spoken to, v. 21. that is, to servants, he should here tell them, they were bought, or redeemed, by Christ (as the same phrase evidently signifies, ch. 6. 20.) and therefore must not be the servants of men. And that he speaks to any other, viz. to free men, it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify being bought out from humane servitude by some sum of money, etc. as we know it was ordinary to buy freedom from heathen Masters. Therefore in all probability that is it which is here meant, and then that is best expressed by form of interrogation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. There is difference—] For the right understanding of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will first be necessary to set down out of the Kings MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very probably to be the truer: It is thus, ver. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that is married careth for the things of the world, how he may please his wife, and is divided, or distracted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which lies upon him as an husband; and contrary to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distraction v. 35. which belongs to the unmarried. Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is punctually answerable; signifies ordinarily to divide an inheritance, but among the Rabbins, in parts distractum esse, to be distracted several ways, and when 'tis rendered dividi to be divided, it is yet oft to be taken in that notion of distraction. Hence it is that the Jerusalem Targum, Gen. 22. 14. describing Abraham's faith and ready obedience, without any doubting or anxiety or distraction what to choose, describeth it thus, Tibi perspicuum est, nullam fuisse in cord meo divisionem, quo tempere jussisti me offer Isaacum, etc. Thou seest, O Lord, that I had no division, or distraction, in my heart when thou badst me offer Isaac; and Gen. 25. 26. speaking of Jacobs not believing the news of Joseph's being alive, in stead of non credidit, he believed not, the Targum reads, & divisit cor ejus, and he divided his heart. The word in all other places in the New Testament signifies simply to be divided into two parts, Mat. 12. 25. Lu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. 13. 1 Cor. 1. 13. and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 12. 14. And there is no appearance of reason, that it should do otherwise here. Now for the vulgar reading of the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front of verse 34. (which indeed is very ancient among the Latins, as appears by Tertullian's using it De. veland. Virgin. c. 4. Divisa, inquit, est mulier & virgo, quare? quoniam innupta i. e. virgo cogitat ea quae sunt Domini—) that cannot well be imagined in the notion of differing. For though the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with the Rabbins, divisio Arithmetica, division in numbering, and thence differentia and discrimen, difference of one from another, yet first that importance of the Noun is not observed to belong to the Verb among them, and 2dly, the Verb in the singular cannot be applied to the two Nouns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the woman and the virgin in conjunction, (mulier & virgo differt would not be true Latin, nor would it be better Greek) and therefore if that should be the reading, the words must be rendered severally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the Context speaking only of the distractions of the married, whereas in the other reading, to which we adhere, the whole Context is very current, and the meaning perspicuous, as we have expressed it. But the not understanding of this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for distraction, seems first to have been the occasion of taking away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the end of ver. 33. was of necessity to be put in the front of v. 34. and from thence all the perplexedness of the place, which is clearly taken away by the other reading.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. That you may attend—] This rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that you may decently wait upon the Lord without distraction, is avowed by the Syriack, and the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing one thing by two words, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will bear it very well.    

CHAP. VIII.  
1. NOw as touching things offered unto Idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.]  
Paraphrase 1. Now for that other part of your letter, which inquires of the lawfulness of eating things offered to idols (on occasion again of the Gnostics infusions) and accordingly speaks of the knowledge that you have (from whence the word Gnostick comes, see note on c. 1. c. and 2 Pet. 1. b. and Rev. 2. 6. that is, knowing men) that an Idol is nothing, and so that that which hath been offered to Idols may as freely and indifferently be offered to Idols as any thing else, I shall now tell you, first, that we orthodox Christians have knowledge too, to wit that knowledge of our Christian liberty, and therefore need not be despised by those among you, who separate yourselves from us, in the pride of your hearts calling yourselves Gnostics, which supposes all others ignorant but yourselves; but our care is to join charity or the love of God with our knowledge, and that will incline us to suffer any thing for Christ's sake, and so we shall not need to go to their idol-feasts, to save us from persecution, as the Gnostics do: and a little of this courage and love of Christ is much better, tends more to our profit, than all that pretended deep knowledge of their liberty which the Gnostics pretend to, and by that choose to go to the Idol-feasts, rather than confess and suffer for Christ. (see note on Rev. 2. b.)  
2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.]  
Paraphrase 2. And therefore if any man please himself with an opinion of his knowledge, from such subtleties as these, and so come to despise other men, and not to consider what tends to their good and edification, this man (let him call himself Gnostick, or what he will) is far enough from the true Christian knowledge, or from directing his knowledge to the right end, for that is charity, or the edification of his brethren.  
3. But if any man love God, the same is known of him.]  
Paraphrase 3. If any man love God sincerely, and so adhere to him in time of danger, or temptation, he truly knows God, and consequently is known and acknowledged by God.  
4. As concerning therefore the eating of those things that are offered in sacrifice to idols, we know that note a an idol is nothing in the world, and that there is none other God but one.]  
Paraphrase 4. Having premised thus much concerning the name and sect of the Gnostics, who are such assertors of their liberty to do all things, and particularly in this matter think they have argued so subtilely for liberty to eat of the idol-feasts, to make that an indifferent thing, because forsooth an idol is nothing, I come now to the thing itself, by confessing their objection, that an idol indeed, according to the notation of the Hebrew word, is nothing, there being but one God, and all the heathen idol-gods being but fictions of theirs, so far from being gods, that they are but the works of men's hands.  
5. For though there be that are called gods, whether in heaven or in earth (as there be Gods many, and Lords many)]  
Paraphrase 5. For though there be many called by that title, whether the celestial and supreme deities, so esteemed among the heathen, or inferior, of a second order, called Baalim, or Lords, agents and mediators between the gods and men, or whether the Sun and Stars of Heaven, or men of the Earth deified. Theophylact.  
6. 
* Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But to us there is but one God, the Father, of whom are all things, and we 
† to or for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him, and one Lord Jesus Christ, by whom are all things, and we by him.]  
Paraphrase 6. Yet we Christians know and are assured that there is but one true God, the Creator of all things, to whom all men's prayers must be addressed, as to the supreme, from whom as we had our being, so we are to think ourselves obliged to be his servants, and to make all our applications to him; and so likewise but one mediator, but one Lord, by whom all things were created, and by whom, as the only mediator betwixt God and us, all our prayers are addressed to heaven, viz. Jesus Christ.  
7. Howbeit, there is not in every man that knowledge: for some 
* or, wi●h the custom or common usage of the idol, until this time, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with conscience of the idol unto this hour, eat it as a thing offered to an idol, and their conscience being note b weak is defiled.]  
Paraphrase 7. But all men do not know or think this, that these idols or heathen gods are nothing, (for sure they that are accustomed to worship them think they are something) nay 'tis clear that some men that are of opinion that idols are something, and who fear them as able to hurt, (and so that must confess, that the eating of those feasts pollutes those that have cast off the worship of them) and that continue their custom and former heathen course to this very time, though they have received Christianity, do still go to idol-feasts as such, even now that they have received the faith of Christ; and their sick, that is, wounded, sinful consciences, see note b. (that is, they that go on still in this old heathen practice, not yet laid down) are defiled or polluted by doing so. This is certainly a sin in them.  
8. But meat commendeth us not to God: for 
* or, neither if we eat not, do we 〈◊〉 great matter, nor if we eat, do we come short, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neither if we eat, are we the better; neither if we eat not, are we the worse.  
9 But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.]  
Paraphrase 8, 9 Now this being supposed, it will follow that he that goes to the idol-Temple with these, though he be not of their persuasion, may yet be a means of confirming them in their error, it being certain that they will think he comes as they come, that is, with an opinion of that deity, and of the benefit he shall reap by eating of (that is, partaking in) the sacrifice, which inconvenience being counted of, there is no so great benefit to be reaped by going and eating there, as that it should be fit to incur that danger. For though neither eating nor abstaining be in its self in the sight of God of any moment, yet this care will befit every Christian, that he so use his own liberty, that he be not an occasion of sinning (or continuing in sin) to those that are already in that erroneous sinful course, by confirming them in it.  
10. For if any man see thee, which hast knowledge, sit at meat in the idols temple, shall not the conscience of him 
† being weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is weak be 
* confirmed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  emboldened to eat those things which are offered to idols?]  
Paraphrase 10. For if any man that, through an erroneous conscience, goes to those Idol-feasts, shall see a Gnostick (who within himself knows an idol to be nothing, and therefore eats this but as ordinary meat) be at an Idol-feast and partake of it, will not he by this means be confirmed to go on in his erroneous course?  
11. 
† or, Thy brother therefore for whom Christ died, growing sick through thy knowledge, is destroyed, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And through thy knowledge shall the weak brother perish, for whom Christ died.]  
Paraphrase 11. And that Christian of an erroneous conscience (see note b.) shall be confirmed in his error and sin, and consequent ruin, by occasion of this practice of thine, all which, through confidence of thine own knowledge, without care of thy brothers heathenish errors remaining in him, thou hast been guilty of, which is a sin in thee, not only of uncharitableness to him, but of injury or robbery against Christ, in betraying a soul to ruin, for the saving of which Christ died.  
12. But when ye sin so against the brethren, and note c wound their weak conscience, ye sin against Christ.]  
Paraphrase 12. And though it should be granted that your presence at idol-feasts were no impiety against God, yet sure this uncharitableness against thy brother, bringing him to a confirmation in his sinful practice, who through error is already in it, must be looked upon as an impiety and sin against God himself, who is concerned in him.  
13. Wherefore if meat 
* scandalise my brother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.]  
Paraphrase 13. If therefore this my eating in an idol-Temple of that feast, (or any use of my liberty in the same kind) be an occasion of confirming any Christian in an erroneous sinful practice, or bringing him to do any thing which is unlawful, I will sure deny myself the use of that liberty, be it supposed to be such as by the Laws of Christ truly belongs to me, when it shall prove of so dangerous consequence to my fellow-Christians.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. An Idol is nothing] The meaning of this assertion of the Gnostics, and concession of S. Paul's, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an idol is nothing in the world, must be fetched from the notation of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies nothing, that which hath no existence, Job 13. 4. Jer. 14. 14. Zach. 11. 17. and from thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols, that is, so many nothings, so far from being Gods that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing in the world, no parts of God's first creation, only inventions and fancies of men, creatures of men's own creating, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Greg. Nazianzen, wicked men are the former's first, and then the worshippers of their wicked deities.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Weak] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being sick, in the New Testament, hath been formerly made clear, Note on Rom. 8. m. And being applied to the soul or conscience, as here, it must needs signify the disease or wound or sickness of the soul or conscience, which is sin or error. Thus in the Greek of the Old Testament, Nahum 2. 5. where we read out of the Hebrew, they shall stumble in their walk, there 'tis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be weak. And so generally the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impingere, and cespitare, to stumble, or fall on gal-traps, or any other mischief by the way, is rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being weak, because they are wounded and galled by these means, and so made unable to go forward. So Rom. 14. 21. we have together in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being offended (or galled) and being made weak. So Rom. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were weak signifies when we were in a wounded, mortally wounded state, noted by when we were enemies in other places, and there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. when we were sinners, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. impious or ungodly. So saith Theophylact, 
〈◊〉 in Ro. 5. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak, that is sinners, for weakness is sin, as righteousness is health. And thus, 'tis clear, it signifies in this place, the discourse being of those who take the idol-gods to be true Gods, and consequently that the eating or partaking of their sacrifices, which is a part of the worship of those idols, will stand them in stead, prove beneficial to them, and therefore go on purpose to those feasts and eat the idol-sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, or because (or under that very notion, or upon that reason that) it is so; which certainly is an erroneous, and so an idolatrous, sinful conscience, though it be in one that hath embraced Christianity. So v. 9 it is used again for these same men of those erroneous consciences, leading them into that heathen sin, to whom a Christian's going to (or being present at, and eating of) their idol-feasts, though he eat it but as ordinary meat, will yet be a means of scandal, that is, an occasion of confirming them in their sin. Thus again v. 10, 11. where they are called brethren, which notes that this heathen error was yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 7. continued among some Christians at Corinth, not the Gnostics (for they pretended to know that an idol was nothing, and so professed not to eat of those feasts as idol-feasts, but only as of ordinary meat, who therefore are here warned to take heed that they do not confirm these others in their sin) but some more rude, ignorant, heathen Christians, that through the customariness of their former practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the custom of the idol until now, and secondly through their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. 1. their infancy or rawness in Christianity (which made S. Paul look upon them not as spiritual, but as carnal men, not as Christians, but Heathens still) and thirdly through the infusions of corrupt false teachers (mentioned in the following chapter, the wood, and the hay, and the stubble, v. 12▪ that must be fired out of the Church) and fourthly through fear of losing all that they had by the heathen persecutors (which seems to be mentioned c. 10. 13. and which occasioned many to offer sacrifice in aftertimes, when Christianity had taken deeper root than it had yet at Corinth) were still in these dregs and lees of Heathenism, after their embracing of Christianity; which will be no wonder to any that observes in this very Epistle, that they thought all kinds of Fornication, and even Incest, no sins, c. 5. etc. 6. 15. suing one another at heathen tribunals, no sin, c. 6. yea and believed not the Resurrection, c. 15. And the villainies that were under pretence of Christian liberty practised by the Gnostics, who took themselves to be persons of far deeper knowledge, at the beginning of this Chapter, were yet as gross and as heathenish and abominable as could be imagined, setting Christians at liberty from all their former obligations toward Husband, Master, Prince, and engulsing themselves in all the filthiness in the world, 1 Tim. 6. Judas 8. From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will appear also the notion of it Rom. 14. 21. where being placed also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stumbling, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being scandalised, it must needs signify to sin also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Wound] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to strike, or give any blow, and being here applied to the weak or sick, that is erroneous, sinful conscience, and being parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandalise, v. 13. must be understood in a notion which will be common to that other. Thus he that lays a stumbling-block in any man's way, at which he falls or breaks his shins, or otherwise hurts himself, is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike, or hurt, or wound him; and so it best agrees with this place, noting the confirming that man in sin, betraying him to all his after-commissions, whose conscience was before erronenous, and his practices sinful, which is as if in stead of curing a sick man, which sure stands in need of that charity, I should wound and hurt him more.    

CHAP. IX.  
1. AM I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are not you my work in the Lord?]  
Paraphrase 1. And that you may not think that what I say c. 8. 13. of abstaining from many things that are lawful, is magnificently and speciously, rather than with exactness of truth, spoken by me, I shall now mention my practices of this kind in other instances. And this the rather, because of another part of your letter, which mentions the deep knowledge of the teachers you have now among you, and intimates how I am despised by them, and that particularly for labouring in the works of my calling, making of tents, and so getting mine own living among you (see ver. 3. 4.) Now hereto I make this reply, that without the vanity of comparing with them, I may surely say four things of myself, 1. that I am an Apostle of Christ, called from heaven immediately to that office; 2. that I had no obligation to do what I have done among you (see v. 4, and 19) that is, to preach on free-cost to you, as I have, that I discern my Christian liberty so well, that I know I might have done otherwise; 3. that though I was none of Christ's followers here on earth, yet I have been equalled to them by seeing, and being spoken to by Christ out of heaven; and 4. that I am certainly he that converted you to the faith, that planted the Gospel at Corinth, and so surely am not unworthy to be considered by you.  
2. If I be not an Apostle to others, yet doubtless I am to you: for the seal of mine Apostleship are ye in the lord]  
Paraphrase 2. For the first of these, mine Apostleship, Whatever I am to others, I am sure I am an Apostle in respect of you. Your conversion to the faith is as great a confirmation of my Apostleship, as a seal is to an indenture or instrument, or particularly to the letters dimissory, by which messengers were wont to be sent to the Churches.  
3. 
* My apology to the● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mine answer to them that do examine me, is this,]  
Paraphrase 3. For the second, that of my getting my living by my labour, the account which I give unto them that backbite me for this (as if I knew not the nature of Christian liberty, and so out of niceness of conscience, or scrupulosity durst not receive any reward from them to whom I preach) is this,  
4. Have we not power to eat and drink?  
5. Have we not power 
† to carry about a sister woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord, and Cephas?  
6. 
* or h●ve I only and Barnabas 〈◊〉 power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Or I only and Barnabas, have not we power to forbear working?]  
Paraphrase 4, 5, 6. That we know sufficiently that 'tis lawful for us to take along with us in our travails for the Gospel, a believing woman such as Phoebe, (see note on Rom. 16. a.) as freely as others of the Apostles generally have done, to provide for us in our preaching, that so we may be able to eat and drink, and yet not be forced to work with our own hands to get our maintenance (see Act. 18. 3. and 1 Cor. 4. 12.) I do not believe that any greater burden lies upon Barnabas and me, any greater necessity of getting our living by our trades, then lies upon others that have left their trades, and so I know my Christian liberty well enough.  
7. Who goeth to warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?]  
Paraphrase 7. For my Apostleship being a kind of warfare in the scripture phrase, a planting a vineyard, a feeding a flock, in all reason, in all these respects, I may expect a sufficient maintenance from them to whom I have these many relations.  
8. Say I these things 
† according to man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a man? saith not the Law the same also?]  
Paraphrase 8. Nay this is not only rational discourse, but 'tis the doctrine of the Law.  
9 For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn: doth God take care for oxen?  
10. Or saith he it altogether for our sakes? for our sakes no doubt this is written; that he that plougheth, should plough in hope, and he that thresheth 
* or in hope of partaking, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in hope, should be partaker of his hope.]  
Paraphrase 9, 10. For when 'tis there commanded that the ox that treadeth out the corn, should, all the while he doth so, have liberty to eat of the corn before him; that precept that seems to respect the ox, belongs certainly to men, and signifies that men are obliged to reward all those that take pains for them, as the ploughman would never labour, were it not in hope of reward, and he that is at the pains of threshing, must in any reason have the encouragement of eating of the corn that he thresheth out.  
11. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things?]  
Paraphrase 11. And then much more we that have laboured spiritually for your good, planted the Gospel among you, may think it but just and proportionable, that we receive some part of your wealth from you.  
12. If others be partakers of this power over you, are not we rather? nevertheless, we have not used this power, but suffer all things, lest we should hinder the Gospel of Christ.]  
Paraphrase 12. This I know, The false Apostles that come among you make use of this power, and receive the fruits of it, and then may not I have great confidence to do it? By what hath been said, 'tis clear we might require a maintenance from you, and that we know this our liberty, v. 1. but yet we have abstained from making use of it, and have rather chosen to take any pains ourselves, Act. 18. 3. 1 Cor. 4. 12. yea and to suffer hunger many times (that you may not think we abstain from receiving from you, because we have no need of it) and so make no use of this claim of ours, as we might lawfully do, (see note on c. 13. e.) rather than be thus burdensome to our auditors, on purpose designing this, that we may not hinder the course of the Gospel, or keep men from being alacrious and cheerful in it, by making it chargeable to them.  
13. Do ye not know that they which minister about holy things, 
* eat of that which is holy, or, feed by the ●emple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  live of the things of the Temple? and they which wait at the altar, are partakers with the altar?]  
Paraphrase 13. In sacrifices 'tis clear that the priests (see note on Joh. 6. b.) eat part foe the consecrated offering, and all is not burnt upon the altar, the altar devours not all, but the priest divides with it, and eats or carries home some portions of the sacrifices.  
14. Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel.]  
Paraphrase 14. And accordingly God, that hath the free disposal of all men's estates, hath given an assignment to those that preach the Gospel, of so much out of their auditor's substance, that they may be maintained by preaching it.  
15. But I have used none of these things: 
† yet have I not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neither have I written these things, that it should be so done unto me; for it were better for me to die, then that any man should make my glorying void.]  
Paraphrase 15. But I have made no use of this privilege of an Apostle, but have preached to you on free-cost: And I do not now speak of it, as if I would desire to receive any thing from you, for I am much better pleased to do it thus, yea and I would rather choose to famish by doing so, then be deprived of this way of advancing the Gospel, v. 12. I am so far from murmuring or complaining of this, that I would not for all the world lose this comfort and joy, that I have preached to you without receiving any thing from you, it being far a more blessed thing to give, then to receive.  
16. For 
* if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though I preach the Gospel, I have nothing to glory of; for necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel.]  
Paraphrase 16. For I am commanded to preach the Gospel, and consequently by doing so I can expect no extraordinary reward from God; I do no more then strict duty, (see note a.) I am sent by God with Commission to do so, and that lays an obligation upon me, and 'twere a damning sin, if I did it not.  
17. For if I do this thing note a 
† voluntary  willingly. I have a reward: but if against my will, 
* I have been entrusted with a stewardship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a dispensation of the Gospel is committed unto me.]  
Paraphrase 17. If I did indeed preach voluntarily without a command, than even for my preaching the Gospel, as well as for my doing it without any reward, I might have some reason to expect some reward from God, as for an act of freewill offering: But seeing I do it not so, now all that can be said of me, in respect of the preaching itself, is only this, that I had a stewardship entrusted tome, and I discharged it, which if I had not discharged, I ought to be punished, and having discharged it, I can expect no future reward for doing that which I was bound to do.  
18. 
† What then is reward to me? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge, that I 
* use not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abuse not my power in the Gospel.]  
Paraphrase 18. What is it then that shall bring me in a reward? whence shall my reward come? why, if I preach freely, and make no use of that liberty or power which I know I have, v. 12, 15, 17. (see 2 Cor. 11. 9, 10.) then this will be rewardable in me.  
19 For though I be free from all men, yet have I made myself note b servant unto all, that I might gain the more.]  
Paraphrase 19 For being obliged to no man, I have freely served all, preached to them without any wages, that I might be more likely to bring them to Christ.  
20. And unto the Jews I became as a Jew, that I might gain the Jews: to them that are under the Law, as under the Law, that I might gain them that are under the Law:]  
Paraphrase 20. In like manner I have denied myself the use of my Christian liberty in many other things also, observed many ceremonies of the Jewish Law, which I needed not to have done, but only to gain the Jews.  
21. To them that are without Law, as without Law, (being not without Law to God, but 
* obedient to the law of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  under the Law to Christ) that I might gain them that are without Law.]  
Paraphrase 21. To those that observe not the Law of Moses, I behave myself in like manner (not as if I were irregular, but ruling my actions according to the Law of Christ and Christian liberty) that I may work on those that are not observers of Moses' Law.  
22. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means ●●ve some.]  
Paraphrase 22. To those which were not sufficiently instructed in the nature of their Christian liberty, I restrained myself of the use of mine, that I might attract those the more probably; and so I dealt with all other sorts of men, doing that which I thought most probable to win them to Christ.  
23. All this I do for the Gospel's sake, that I might be a 
† copartner of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  partaker thereof with you.]  
Paraphrase 23. And all this for the propagating the Christian faith, that I may convert the more, that by so doing my reward in another world may be the greater.  
24. note c Know ye not that they which note d run in a note e race, run all, but note f one receiveth the prize? note g so run, that ye may obtain.]  
Paraphrase 24. You Corinthians have the Grecian games in one part of your country, and therefore cannot be ignoraof the custmes of those, particularly how in that of running in a race, though many run, yet only one comes foremost to the goal, and consequently only one receives that reward, which by the laws of the game belongs to him that comes first. Do you therefore so run, and so it becomes us all to do, that we may come foremost, and so receive the prize.  
25. And every man that 
* is a combatant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  striveth for the mastery, note h 
† observes a strict abstinence  is temperate in all things: now they do it to obtain a note i 
* fading  corruptible crown, but we an 
† unfading  incorruptible.]  
Paraphrase 25. Now every man that undertakes any of those combats or strifes, binds himself to strict laws of abstaining from all such things as are hurtful for him, doth nothing but what is in order to his design. These indeed in those heathen games, merely to get a crown of leaves, or boughs, which presently fade or wither; but we Christians, that we may obtain an unfading, durable crown.  
26. I therefore so run 
* as not at uncertainties; I so cuff as not beating , not as note k uncertainly; so note l fight I, not as one that note m beateth the air:]  
Paraphrase 26. My running therefore is not as if I knew not my way, or my reward, if I run well; my cuffing is not a bare brandishing my fist in the air, which hath no adversary to strike at, or misses him when he strikes.  
27. But 
† I strike my body, and get it under me, le●t having been a herald to others, myself should become a reprobate  I note n keep under my body, and note o bring it into subjection: lest that by any means, note p when I have preached to others, I myself should be note q a castaway.]  
Paraphrase 27. But (as in one of the exercises, mixed of cuffing and wrestling, they give blue eyes and falls to the adversary, so) I macerate myself, and bring myself under by denying myself those indifferent liberties, which I might enjoy, lest having prescribed to others the way of striving, and getting the victory, and the crown, I myself should miscarry, and miss of it.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Willingly] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do any thing voluntary, or, as a volunteer, appears by several parts of the Context, 1. by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 involuntary, as that is explained by a necessity is laid upon me, and woe is to me, if I preach not, etc. v. 16. and I am entrusted, or a trust is reposed in me, v. 7. For that notes the involuntary action to be that which is by law required, and cannot be omitted without sin and so becometh necessary So saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by these words, If I am entrusted, 'tis manifest he means that I do it not of myself, but perform the Lords command, for this is to do it involuntary. And therefore to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary is to do it of one's self, without any command or obligation on him to do it. So Theophylact interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies, if this were not committed to me as a trust, but I did it of myself. 2dly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting v. 16. and 2 Cor. 11. 9, 10. for that implies what is done, to be done without obligation, and above that which was necessary by engagement of any precept. And so 3ly, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reward here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and v. 18. for reward signifies a return or retribution to somewhat, which a man was not bound to do. So the phrase is used among the Jews, and Maimonides hath a rule, Mor. Neb. l. 3. c. 17. Ei datur praemium, qui injussus aliquid facit, to him a reward is given, who doth any thing unbidden. And therefore the whole phrase here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must thus be rendered most clearly, not if I do, or shall do, this voluntary, as supposing that possible that he may (for speaking of preaching the word, he had before said, that necessity was laid upon him, and therefore he cannot be free, or at liberty to do or not do it) but, as suppositio non ponit, a supposition doth not affirm, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered, if, that is, on supposition that I did this voluntarily, a reward would then belong to me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but seeing 'tis not so, seeing I do it not of my own instinct, but by appointment from God, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore there is nothing heroical, or matter of holy emulation, or ambition in it. And accordingly it follows that the matter of preaching being to him distinctly under precept, there was but one thing which could bring him any reward, viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making it costless to the auditors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 18. in not making use of that power which he had, that is, the power of receiving maintenance from others, v. ●. which he might most lawfully have done, v. 7, 12, 14. and which Cephas and others freely did, v. 5. and the not using it would therefore be thankworthy with God, and yield him some reward from him. To this purpose clearly S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one was a precept, the other a virtuous action of his choice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for what is done above the command, hath proportionably a great reward. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And again of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessity, that it refers to the command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in opposition to the freedom, or liberty, of receiving v. 12. So again Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Preaching the Gospel is a command, and so a debt, and if I do it, there is no great matter of virtue in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to preach without charging them, is the ambition of my free will, or choice, and in that respect there is place of boasting, or I may boast. And so S. Augustine, Potuit beatus Paulus ex Evangelio sibi victum quaerere, quòd maluit operari, amplius erogabat; Blessed Paul might get his food by preaching the Gospel; but in that he chose to labour with his hands, he erogated the more, did more in God's service, then by any particular precept was required of him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Servant to all] Servants or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bondmen or slaves were wholly in the power of their masters, they had power of life and death over them, much more of their bodies for labour, without giving them any wages or reward. To do all that they are commanded is but the due debt to their masters, which if they perform, they are not praised, but punished if they do it not; whereas they that are free, if they do any office for any, they may in reason expect to be paid for it. So here S. Paul being a free man, no slave to the Corinthians, that is, under no obligation to preach without maintenance v. 1. might in reason expect from them reward for all his service, his preaching, etc. but he did all this for nothing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his serving them as a servant doth, without any wages, or as though he were their servant.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Know ye not—] The discourse that here begins, and goes on to the end of the Chapter, is all perfectly Agonistical, no way to be explained but by observation of the customs in the Grecian games or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of these there were four most famous in Greece, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  in the anthology, l. ●, the Olympic, Pythian, Ne●aean, Isthmian, differing one from the other only in the places of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or celebrations. The last of them, the Isthmian, were kept among the Corinthians, and that occasions his speech in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; do you not know? as presuming their particular knowledge of all those customs which he is about to mention or refer to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Run] In every of these four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were five exercises, as was said Note on Rom. 9 l. Wrestling, Cuffing, Running, Leaping, Quoiting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the anthology sets down with some little change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not very fitly. Beside these five single ones, there was another kind made up and compounded of the two foremost together, Cuffing and Wrestling both, and because to the performing of that all kind of strength and agility was required, it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength, not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome. Now the particulars that are here referred to are only two of these, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 running, the third of the five, and this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one compounded of the other two; the former of these in this and the two next verses, the latter in the last verse of the Chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 od. 13.  Ib. A race] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the space wherein they run, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. saith the Scholiast on Pindarus, it was three hundred cubits long.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. One receiveth] This race is open to all to run in, that is, to all that aspire to the crown or prize, who come from all coasts to that end, and from thence the agones were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frequentiae, places of meeting or assembly. But when never so many ran, there was no possibility for above one to overcome, to wit, he that came foremost to the goal, for to him only the reward or prize belonged, which was called in their idiom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bravium, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which two words differ no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that adjudges, the second in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that receives it. This he was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see note on Rom. 9 l. (Phil. 3. c.) which we render by receiving, or obtaining, that is, catching of the prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the top of the goal, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or judges, having passed their sentence that he hath overcome & it belongs to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. So run] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here refers to the laws or rules of the agones, the observing of which was as necessary toward the obtaining the victory or prize, as the swiftness was. For in the race, there was not only the two terms, from whence, and to which they ran; the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rule, a white line marking out the path, within which they were to run, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the middle space betwixt the two terms, from which, and to which they ran, or leapt, saith Jul. Pollux: and if they transgressed or ran over it, they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 6. run regularly, and consequently they lost the prize; so saith S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they do not absolutely pass through, and perform all things that befit the combatants, they are never to be crowned. Nay, if others observe aright (that they were bounded with swords on one side, and the river Alpheus on the other) the danger was greater than that of losing the prize, if they transgressed, they not only lost, but fell into the river, or on the sword's point; which is very applicable to our Christian race. Beside these many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws, or rules, of combating there were, all which were to be observed in order to obtaining the crown, and that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, so run.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Is temperate] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best collected by recounting the manner of the Athlete in preparing themselves for the games; first Negatively, that it was not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or thin diet, but directly the contrary, many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cramming, forcing themselves to eat, that by that means they might become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fleshly and corpulent. So saith 
* ●. 1. p. 266.  Lucian of Damosias the Athleta, whom Charon durst not take into his boat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having such a weight of flesh about him. To this agrees the phrase among Physician's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and athleticè and pancraticè valere, for a full habit of body. So Julian of Constantius, 
Or. 1. p. 19  that he did not think agreeable to an Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that famous full habit of the combatants, or palaestrita●, and therefore that he used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither much meat, nor prescribed either for quantity or quality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but any that came next to hand. By which it appears, that the farther he was from the diet of the Athletae, the more temperate he was esteemed, but yet withal that the diet of the Athletae was a prescribed, set diet, both for quality and quantity, prescribing so much, and of those kinds which were fittest for the turn, to give them a full habit of body, and requiring them to force it upon themselves. 
par. in Eth. l. 2. c. 2.  And Andronicus Rhodius gives the reason of this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength is acquired by receiving much nourishment. It will not then be proper to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by temperance, especially when Suidas labours a whole page together to prove that it differs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from temperance: But one of these three notions will be agreeable enough to it, and will by the way set down the manner of preparing them to their games. 1. It may be rendered continence; so the word signifies in the matter of Felix Act. 24. 25. and I conceive, Gal. 5. 22. and 2 Pet. 1. 6. where the addition of it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, seems to refer to the Gnostics of that time, which pretended to great knowledge of their Christian liberty, and by that fell into all uncleanness and incontinence. So Tit. 1. 8. it signifies, being annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clean or pure, and differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperate, which went before. And then the meaning of this phrase here will be, that whosoever fits himself for these agones, either wholly abstains from women, or for the time containeth, according to that of Horace, De Art. Poet. 
Qui cupit optatam cursu contingere metam,  
Abstinuit Venere, etc. And so saith Eustathius  on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The combatants, all the time of their combating, were not permitted to come near women. 
Var. Hist. l. 11. c. 3.  So Aelian of the Tarentinus Luctator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knew nothing of venery all the time of his combating. So Clem. Alexand. speaking of the Athletae, saith they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contain in respect of their bodily exercise, and abstain from venery. And s in Ignatius' Epistle to the Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any be pure and continent, etc. And after this example it was, that the ancient Christians that contained strictly, and lived a virgin chaste life, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercisers, and thence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continence, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise. A second possible notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be to signify a constancy of mind in abstaining from all things that are hurtful; so doth Suidas render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abstaining from evil, and in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
in Jo●. c. 31. 1  and so saith S. chrysostom of Jobs great constancy in avoiding the occasions or beginnings of sin, that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go beyond iron or adamant in constancy of mind: and agreeable to this saith the Italian note here, S'dstiene de tutte le cose che possino esserli in qual si voglia modo d' impedimento, He abstains from all things that can in any manner be hindrance to him. So 
* Bibl Pa●. Gr. to 1. p. 1035. C.  Antiochus Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We mean abstinence not only from meats, but that which is comprehensive, that is, abstinence from all things that are forbidden; and so it may be applied to the matter in hand of abstaining from the use of Christian liberty, when that abstaining may tend to the edifying of the brethren, or be profitable to his ministry. Lastly it may signify his having all things in his power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see Note on c. 7. b.) and then the meaning of the place will be, that the combatant keeps a mastery over himself, suffers not himself to be brought under the power of any thing, but is superior to all carnal desires, first conquers himself, then attempts victory over others also; first subjugates one desire, denieth himself the use of one liberty, then of another, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gets all into his power.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Corruptible Crown] The ground of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruptible fading crown hath been mentioned, Note on Rom. 9 l. For in all those famous games of Greece, that were so honourable in respect of their institution, their authors, and the celebrity and concourse of people to them, there was yet no reward proposed or obtainable by any of them, but the leaves of some plant, or boughs of some tree, which therefore Lucian calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 321.  a leafy crown, and in the person of Anacharsis sufficiently derides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  p. 727. to which is opposed not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, but more clearly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 4. the not-fading crown, the not-withering inheritance; to which perhaps may be applied also that of Heb. 12. 11. where having made mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ●hem that are exercised, he saith there is laid up for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable fruit, which, saith Peter Fab●r, denotes the crown made of the Olive tree, the emblem and token of peace.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. As uncerteinly] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the form or manner of the stadia or courses among the Grecians, wherein every racer had his course chalked out to him, both the place where he set out, the goal whither he went, and the way that he passed, so that unless a man win●ed he could not but see perfectly, and know (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncertainty and ignorance are all one in Hesychius) which way he must go, and whither aspire. To this may be farther added the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainty of the victory, and the assurance that he shall have the crown, if he do regularly perform the race and overcome. So in Lucian saith Anacharsis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they labour so, when the victory is uncertain and doubtful, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Fight] Here is the allusion changed from that of Running, to the other of Cuffing (for that is the particular notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or rather to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compounded of Cuffing and Wrestling, and so of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a part, for so saith S. chrysostom here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the Apostle speaks of two exercises, racing and that called pancratium, (see Note d. and o.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Beat the air] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beating, or striking, the air belongs to that of Cuffing, a praeludium or preparative to which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight with, or beating, the air, which Virgil describes by 
— Alternáque jactat  
Brachia protendens, & verberat ictibus auras.  He thrusts out his arms one after another, and beats the air with his blows; and 
* in Hermot. p. 219.  Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If you see a combatant exercising before the combat, kicking into the air, and with his fists giving it an empty blow. This was only a brandishing before the fight, of which saith Budaeus on the Pandects p. 74. that there is nothing more ordinary than that they that excel in skill and dexterity at this, (so that they can before they meet with their adversary, show their readiness to take all advantages of striking and wounding the enemy) yet when they come to fight in earnest, and proceed à prolusione ad cruentum discrimen, from the prolusion to the bloody combat, conciderint statim animo, nec artis suae praeceptorum meminerint, miscarry and fall presently in spirit, and forget all the precepts of their art. Where the opposition between this beating of the air, and bloodiness of the combat, coming to sharps, as we call it, may give us the understanding of that phrase, Heb. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. 4. Ye have not yet resisted unto blood, striving against sin, all that they had yet suffered being but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were, they were not yet come to the real blows, had but been in some skirmishes as yet. Another notion there may be of this phrase, to signify the missing of the adversary, and hitting the air only. So saith Eustath. on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that contend by cuffing do many times miss, and move their hands (that is, strike) to no purpose. And thus will it here agree with the former phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as those that cuff in the dark, though they strike never such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle, lucky blows, yet many times miss their aim, wound nothing but the air; so here, should the Apostle not be perfectly skilled in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combat he was about, he might often lose his blows, but being perfectly instructed in his race, and what will bring him first to the goal, and being entered into the lists with his adversary, and set knowingly about his business, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he plays the pancratiasta notably.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Keep under] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly touched on, Luk 18. 5. and though there it signify by a secundary borrowed signification to reproach, or put to shame, yet here 'tis certainly in a primary notion, to strike under the eye, or in the face, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wont to do. This being here joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and applied to the matter in hand, of denying himself the use of his Christian liberty, must be rendered (according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Hebrew for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my body, before mentioned, Note on Rom. 6. a. and is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myself) I do give myself blue eyes, as in Cuffing the combatant doth the adversary, pugnis ductis caestibúsque impactis lividum reddere, I use great severity upon myself.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Bring it into subjection] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring under, belongs to Wrestlers, who strive to throw the fellow-combatant, to get him under them, that so he may not be able to resist or strike. And this being adjoined to the former is the character of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the plain words of Aristotle, Rhetor. l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that can oppress and get down his adversary, is called good at wrestling; he that can strike him down with the fist, an able cuffer; but he that is for both these is the pancratiasta. And so the plain sense of the place applied to the matter in hand will be this, That the Apostle is so far from making use of all his Christian liberty, that, saith he, I subdue and bring myself down, I bind myself to abstain from many things, which I might very lawfully enjoy, to labour with my hands, and suffer many hardships, which I need not; and all this to acquire the crown, which belongs not to the idle person, or to him that doth no more than he is bound to, but to him that enters the lists, and overcomes there, and in order to that 
Multa tulit fecítque— sudavit & alsit,   
Abstinuit, etc. Thus is fasting expressed by the Arabians, that 'tis sui domatio & depressio, & subjugatio concupiscentiae, (see Greg. Abul Farai De Araebum moribus p. 29.) the taming and depressing of himself, and subjugating of concupiscence. And so Philo Judaeus speaking of immoderate fasting (lib. Pejorem insidiari meliori) saith, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by fasting and ill usages subdue their body and mind, as wrestlers do their adversaries; and accordingly this of fasting, etc. is ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exercise, relating to these agones.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. When I have preached] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Olympic or Isthmian games is the praeco or Herald, (the word by its origination seeming to come from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit & proclamavit, to cry and proclaim, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an easy change) whose office it was from a scaffold or eminent place to proclaim the combat that was to be entered, to call the Agonistae, to name the prizes, to admonish the Athletae, to animate them, to set them the laws of the agones, to subject all to the examination of the judges, and as they shall determine, to pronounce the conqueror. So in Isidor. Pelus. Epist. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he proposes the combat, and proclaims the conqueror and conquered. Such are the Apostles under Christ, at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heralds and crowner's, saith Isidore, pronouncing, proclaiming, citing, admonishing, binding, losing, pronouncing some conquerors, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecting others are unworthy.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. A Cast away] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, hath been said in Note on Rom. 1. h. to miscarry, and lose the reward that he is contending for. Thus in good Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being crowned or rewarded. And so that will be the importance of this close of the Apostle, that he denies himself many things which he might enjoy, as combatants are wont to do, puts himself to many hardships also, that (whilst he is an Apostle to others, directing them to that course that will bring them to their crown, to wit that of self-denial and the cross, by which Christ our captain attained it before us) he may not himself miscarry, or be found unworthy to receive it.    

CHAP. X.  
1. 
* But I would not have you ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  MOreover, brethren, I would not that ye should be ignorant, 
† that our fathers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how that all our fathers were note a under the cloud, and all passed through the sea,]  
Paraphrase 1. Now, my brethren, for those of you that count yourselves so acceptable to God, such eminent, and, as you think, spiritual persons, that have attained to an high pitch of excellence and perfection, and so call yourselves Gnostics, see ch. 3. 1. I desire that you should remember that the ancient Israelites had many high dignations from God, many miraculous works afforded toward them, and yet were not all very acceptable in God's eyes; and so it may well be with you also: As for example, not only Caleb and Joshua, that came to Canaan, but even all the rest of the Jews (all which perished in the wilderness beside them two) had the favour of the cloud to overshadow them, (as you Gnostics say you have, whatsoever you do) and so also passed through the Red sea, and were miraculously preserved by God (and yet after perished in the wilderness.)  
2. And were all baptised unto Moses in the cloud, and in the sea.]  
Paraphrase 2. And that cloud and that passage through the Red sea, which were used as means to confirm the ministry of Moses, to assure them that he was sent to them by God, and so were a kind of baptising them into the belief of the doctrine of Moses, and were a type of our baptism, were allowed to them all.  
3. And did all eat the same spiritual meat,]  
Paraphrase 3. So the Manna also that came down from heaven, and in that was a type of Christ, (and which was endued by God with a special excellency, such various relishes, to agree with every one's taste, noting the various gifts of the Spirit among us Christians) was reigned down among them all, and gathered by all, and so all, as it were, partakers of spirituality, fed from heaven miraculously.  
4. And did all drink the same spiritual drink: (for they drank of note b that spiritual rock that followed them, and that rock was Christ.)]  
Paraphrase 4. And they all (those that perished, as well as others) drank the water which came out of Horeb, which flowed miraculously, & copiously, & as the Jews now affirm, followed them for their use a great while, & that rock signified Christ; so that in effect all the wicked which perished, as well as others, had mystically tasted of Christ, and so were partakers of this spiritualness as well as others.  
5. But with 
* the most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  many of them God was not well pleased; for they were 
† strawed, or destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  overthrown in the wilderness.]  
Paraphrase 5. And though they had so many degrees of miracles afforded them by God, so many degrees of spiritualness, yet were they not finally in the favour of God, but were destroyed, and their carcases scattered in the wilderness, all of them, except only two, after all this.  
6. Now 
* these were types of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these things were our examples, to the intent we should not lust after evil things, as they also lusted.]  
Paraphrase 6. And these passages of story are very observable and exemplary to us, that you that count yourselves spiritual, and pretend to such high perfections and privileges, should keep yourselves pure from base sensual lustings, lest you perish after their examples.  
7. Neither be ye idolaters, as were some of them, as it is written, The people sat down to eat and drink, and rose up 
† to be 〈◊〉  note c to play.]  
Paraphrase 7. And that you should not fall into the snares of idolaters, some of you going still to the idol-sacrifices, as ye were wont to do before your conversion to the faith, (see ch. 8. 7.) others, as the Gnostics, being present at those feasts out of a confidence, that they knowing the idol to be nothing, are not polluted by going thither (ch. 8. 10.) and imitating the idol-worshippers in their filthy unnatural bestial sins (for so the Gnostics did) and so follow the example of those Israelites of whom 'tis said, that from their idolatrous feasts they fell into filthy bestial sins, the rites of those heathen festivities.  
8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.]  
Paraphrase 8. Neither let us Christians fall into those sins of fornication and other villainy, as the Israelites did at Shittim, Num. 25. 1. after their idol-feasts v. 2, 3. and were destroyed 23000 of them. A judgement that might deserve to be considered by the Gnostics of this age in the Church of Corinth.  
9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.]  
Paraphrase 9 Nor let us loath and be weary of the Gospel, as the Israelites did Manna, Num. 21. 5. and for it were destroyed by serpents, v. 6. and yet so do many of you by the Gnostics infusions among you, which are quite weary of that heavenly Christian temper of purity, and chastity, and sufferings, which Christ commended to his disciples Mat. 5. you must have security from persecutions, and withal the fleshpots of Egypt, the carnal heathen sins, which were allowed in their worships: And for these two causes it is that you go to their idol-feasts, to avoid persecution, and to gratify your lusts.  
10. Neither murmur ye, as some of them also murmured, and were destroyed of the note d destroyer.]  
Paraphrase 10. Nor be you guilty of that sin of murmuring at God's dispensations under the Gospel, the nature of those precepts which there he hath given us, as if the heaven promised were a good heaven, but the way thither, the duties to be performed, rough and unpassable (unless you may have) our carnal joys afforded you.) For this were just after the manner of the Israelites, who brought up an evil report upon the land of Canaan, Num. 13. 32. and from thence fell a murmuring c. 14. 2. and were swept away by the destroying Angel, that is, the plague, v. 36. and c. 16. 41.  
11. Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the 
* age's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  world are come.]  
Paraphrase 11. All these sins and judgements on those Israelites, who were vouchsafed such wonderful mercies by God, which were his people under his immediate conduct, had so much of his Spirit among them, and yet sinned so foully, and were destroyed so miserably, are all emblems of our estate, if we do not beware of their sins, and they are set down in the old Testament, as warnings for us Christians.  
12. Wherefore let him that thinketh he standeth, take heed lest he fall.]  
Paraphrase 12. And therefore let him which is the most spiritual among you, that seems to himself to stand the firmest, take care that he fall not into these carnal sins, which bring such ruin along with them.  
13. There hath no temptation taken you, but 
† humane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such as is common to man: but God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a 
* passage out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  way to escape, that ye may be able to bear it.]  
Paraphrase 13. And though some motives there are now among you that may tempt you to join with the heathen in their idolatries, to wit, the persecution of the heathens, among which you live, yet ought not this to work much upon you, to drive you out of your religion: For first, these are but ordinary, and to be looked for, (see note on Rom. 6. b.) and besides, God that hath promised not to suffer his servants to be afflicted, that is, tempted (see note on Gal. 4. a.) above their strength, will be sure to make good his promise, and will give you a way of escaping their terrors, if you continue faithful and constant, that you shall be able to bear whatsoever befalls you.  
14. Wherefore my dearly beloved, flee from idolatry.]  
Paraphrase 14. To conclude therefore, let no temptation bring you to yield to these sins that are in their idol-feasts, (see note on ch. 5. 1.) nor at all to be brought to sacrifice with them.  
15. I speak as to wise men: judge ye what I say.]  
Paraphrase 15. I need not speak more plainly to you, what I mean by idolatry, you are wise enough to know: see note c.  
16. The note e cup of blessing which we bless, is it not the 
† comunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  communion of the blood of Christ? The bread which we break, is it not the 
* communication  communion of the body of Christ?]  
Paraphrase 16. The Christian feast of bread and wine in the Lord's supper, is the exhibiting to us (see note on Mat. 26. 26.) the making us partakers of the body and blood of Christ (see note on Act. 2. c.) and is by us all acknowledged to be so; and therefore sure the joining in an idol-feast is a participating of the idol-God.  
17. For we being many are one 
† loaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉  bread, and one body; for we are all partakers * of that one 
† loaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bread.]  
Paraphrase 17. And all we that do partake of that one feast, are by that supposed to be one body, of the same kind one with another; and so in like manner if ye join with heathens, and partake of their idol-feasts with them, ye are to be supposed of the same lump and mould with those heathens.  
18. Behold Israel after the flesh: are not they which eat 
* the sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the sacrifices, partakers of the altar?]  
Paraphrase 18. In the Jewish sacrifices 'tis a known thing, that not only they that sacrifice (the priests) but all they also that eat of any part of the sacrifice (the people) are said to perform service to God, to eat, as it were, and drink with God at the altar, and to partake of all the benefits that come from God upon the sacrificers.  
19 What say I then? that the idol is any thing? or that which is offered in sacrifice to idols is any thing?]  
Paraphrase 19 I need not then affirm (that which the objection c. 8. 4. denied, viz.) that an idol is any thing, or that that which is offered to a false God is in itself at all different from any ordinary meat, from the contrary of which the Gnostics concluded, that there is no unlawfulness to join in eating at an idol-feast.  
20. 
† No, but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But I say, the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should 
* be partakers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have fellowship with devils.]  
Paraphrase 20. No, I need not come to examine that nicety, 'tis sufficient to say in plain words, that those sacrifices of the heathens are sacrifices to devils, and that whosoever eats of the feasts joined to those sacrifices, doth communicate and join, and do service to devils, and I would not have Christians guilty of that.  
21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords table, and the table of devils.]  
Paraphrase 21. The Sacrament of the body and blood of Christ, wherein we communicate with, and partake of the benefits of the death of Christ, will not well agree with communicating of, and joining with devils, see Rev. 13. note a.  
22. Do we provoke the Lord to jealousy? are we stronger than he?]  
Paraphrase 22. Do we join devils in competition or rivality with God? do we think that we shall dare to give ourselves up to all idolatry and heathen sin, and yet that God will not punish us? when in the second commandment he hath expressed his jealousy against those that take in any other rival into their worship, and threatened to visit and punish for it.  
23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.]  
Paraphrase 23. Many things there are, (see c. 13. note i.) which I might lawfully do, but that they are hurtful and disadvantageous to others, tend not to their edification, but to the scandalising of them, either bringing them to, or confirming them in some sin.  
24. Let no man seek his own but every one 
† that which is another's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  another's wealth.]  
Paraphrase 24. And 'tis not fit that any should be so intent on what is lawful for him in respect of himself, or what is for his own advantage, as to neglect the benefit and advantage and edification of others.  
25. Whatsoever is sold in the shambles, that eat, 
* making no iniquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ask no question for conscience sake.  
26. For the earth is the Lords, and the fullness thereof.]  
Paraphrase 25, 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat, and that therefore, if it be not lawful to eat what is offered to idols, ye must not ear what ye buy in the shambles, because that may be such, and then this is a great retrenchment of your Christian liberty, by which ye may lawfully enjoy any of God's creatures; I answer, that in that case I may lawfully ●at whatsoever is there sold, and not think myself bound in conscience to inquire and examine, whether what I meet with there were a portion of an heathen sacrifice or no: For if no man be present to see and know that that which I eat is such a portion, or if I know it not myself, then sure I am guilty of nothing myself, nor can any other come to any hurt by this means.  
27. 
† But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you, eat, ask no quesion for conscience sake.]  
Paraphrase 27. Nay farther, if it be at an heathens own table, where 'tis more probable that such portions of their sacrifices are to be met with, then 'twas in the shambles, yet there also ye may eat freely of all, and never think yourselves bound in conscience to inquire whether there be any of those portions of their sacrifices there.  
28. But if any man say unto you, This is offered 
† the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake.] note f The earth is the Lord's, and the fullness thereof.]  
Paraphrase 28. But in case any man take notice that that which is before you was a portion of an idol sacrifice, and punctually tell you of it, than you are not to eat of that, lest you confirm that man in (or betray him to) the sin of idolatry by your example not understood by him aright, and so offend against a conscience.  
29. Conscience, I say, not thine own, but of the others: for why is my liberty judged of another man's 
* or, conscience, if I with thanksgiving partake, for the Kings MS. rea●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  conscience?]  
Paraphrase 29. When I say a conscience, I mean not thine own but that other man's conscience; That is, that thou art in this case to abstain for the sake of that other man's conscience, lest he be betrayed to sin by that means, v. 28. and not for thy own; for there is no reason in the world that that other man's conscience should make that simply unlawful to me, which I receive as a gift of God, and acknowledge it from him, that is, render it altogether unlawful, abstracting from the scandal annexed, which were otherwise (by the liberty which Christ hath given) perfectly lawful to me.  
30. For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks?]  
Paraphrase 30. And certainly, abstract it from that case of scandal, and there will be no reason to find fault with, or accuse me for eating of that before which I say grace, bless God for it, and eat it merely as a blessing of his, without any respect unto any idol-god whatsoever.  
31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.]  
Paraphrase 31. The only thing then considerable in this matter is the scandal, which tends to the dishonour of God, and betraying men to, or confirming them in sin, and that must be provided against, and care be taken, that in every bit I eat, or action I do, I may not dishonour God, or do hurt to my brother.  
32. Give none offence neither to the Jews, nor to the Gentiles, nor to the Church of God.]  
Paraphrase 32. Let nothing you do be apt to betray any man to sin, whether it be Jew or heathen on one side, or Christian on the other.  
33. Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.]  
Paraphrase 33. Even as in my ministry, I conform myself to all men, so as may be most for their advantage, not for my own, (see note on Rom. 14. c.) that by some means or other I may bring them to embrace the Gospel, ch. 9 20, etc.  

Annotations on Chap. X.  
V. 
●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. Under the cloud] The Jews have a known saying, (see Note on Lu. 13. c.) that he that enters into God's Covenant, is gathered under the wings of the majestatick presence. See Maimonides Tit. Isuri bia. cap. 13. Whensoever, saith he, a Gentile will enter into covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and be gathered under the wings of God's presence, or glory, or majesty, etc. The foundation of this speech is to be taken from that plain truth, that God obliges himself to take care of, and protect all those that undertake obedience to him; but the peculiarity of the expression refers to the manner of Gods exhibiting himself in the holy of holies, viz. by the Cherubims wings overshadowing the covering of the Ark, to represent to us, that as the bird covers and defends the young ones with her wings spread over them (to which our Saviour refers Mat. 23. 37.) so doth God, that is every where present, peculiarly exhibit himself to those that keep his covenant, and think upon his commandments to do them. And what was thus represented in the Tabernacle and the Temple, was before more really exhibited in the departure of Israel out of Egypt; For there we find mention of the cloud and the fire, Exod. 13. 21. in, or by which, (the cloud by day, and the fire by night) God went before, or conducted, them. Where first it must be remembered, that this going before doth not necessarily denote any distance of space from them, so as a guide goes before the rider, when he is only to teach, or direct him the way, and he follows after, but (as was more agreeable to their condition at that time, who were to be shielded and protected, as well as led, and that protection noted by Gods going before them, the same God going behind them too, The Lord shall go before thee, and the holy one of Israel shall be thy reward) an encompassing them on every side. So in 
* in Pi●ki c. 44. f. 40.  Rabbi Eleezer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of cloud encompassed the camps of Israel as a wall environs a city; and therefore when it is said Exod. 14. 19 that the pillar of the cloud went from before their face, and stood behind them, I suppose it must be interpreted by v. 20. that the inner part of the cloud that was next the Israelites, being a lightsome part, and the external superficies of it not so, (now, when the Egyptians pursued the Israelites) the cloud was so disposed, as to be behind, as well as before them, shining round about them, and yet so to be (in respect of the luminous part of it) confined to them, as to give light only to the Israelites, but none to the Egyptians that followed them. And secondly, that the word pillar applied to it is not to be looked on as a solid body, standing, and fastened on the ground, and so still passing before them, but as pillars were anciently built hollow, as a kind of house, or dwelling-place, (and accordingly Simeon the Anchorete is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he dwelled always in a pillar) a concave body over their heads, and so coming down to the ground, like wings enclosing and encompassing them on every side; and accordingly 'tis here said that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the cloud, (and so the cloud over them, not placed or fixed before them) which is all one with what is expressed in other places by the clouds overshadowing them that it comes upon, hover over them, as a dove before it lights on any thing; to which the Psalmist refers, when he saith, under the shadow of thy wings I will rejoice, and thou shalt hide me under thy wings, etc. 3dly, That this pillar of cloud, and of fire, were all one, viz. a bright, shining cloud, such as is described Mat. 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lightsome cloud overshadowing. For that the same word in Hebrew signifies both light and fire, hath been formerly observed (see Lu. 22. 56.) and that a fiery or lightsome cloud, though in the day time, when the Sun shines, it shineth not, doth yet shine in the night, and give light, as fire, 'tis evident. And this may yet be farther demonstrated by a passage of Pindarus in his description of Aetna, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Which is, in his poetic expression, this plain historical truth, that it wa● ordinarily seen in Aetna, that it 
* Vsu veniebat ●●●lisque videbatur interdiu fumare Aetnam, nectu ●●ammigerare. A. Gell. Noct. A●. l. 17. c. 20.  sent out smoke in the day time, and flames of fire in the night: and though that Poem which Virgil left imperfect, hath confounded the times, and not taken notice (in his imitation of Pindar) of the distinctions of seasons, noted by him in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet hath he also mentioned both the smoke & the flames, the first in the style of a black cloud, 
— atram prorumpit ad aethera nubem  
Turbine fumantem piceo—  the latter by great Globes of fire going up to heaven,  
Attollítque globos flammarum, & sidera lambit.  
Just as here a dark smoky cloud in the day time, when the Sun outshone it, and made the light of it useless and indiscernible; and a fiery flaming shining cloud in the night, when they needed such a conduct. And that I suppose is the reason why here is mention only of the cloud, not of the fire, though in Moses there is mention of both. All this being thus premised, it appears first, how fitly it is here said by the Apostle, that our fathers, that is, those Israelites that then went out of Egypt, were under the cloud, and passed through the sea, these two being varied phrases of the same importance. For it must first be remembered that the Israelites passed not so through the Red-sea, as to go over it, entering on one side, and going out at the other, but came out again on the same side that they went in, as appears Num. 33. 6. (where before their passing through the sea, they pitched in Etham, in the edge of the wilderness) compared with v. 8. where after their passing through the sea they go three day's journey in the wilderness of Etham. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And therefore secondly, this passing through the sea must be their entering into the channel, so as the sea first gave way to them, and then returned up to the shore again, dry ground being left to them in the midst of the channel, and the sea encompassing on every side of them, before them, behind them, on the right hand, and the left, and so as the cloud environed them, in like manner the sea environed them also, and as they were protected and secured by the one, so they were by the other. And therefore 2dly, from hence it also appears, why it is here said of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  that they were baptised in the cloud, and in the sea, and why by both baptised into Moses. For Baptism being among the Jews (as well as Christians) the ceremony of initiation of all that entered into the Covenant, by the same reason that such are said to be received under the wings of the divine presence, they may also be said to be baptised in, or with, the cloud, and sea, that covering them with the cloud, and environing them with the sea, being on God's part the receiving them under his protection to bring them safe to Canaan, and so to perform to them his part of the Covenant, and on their part, an obligation to be for ever obedient to God, under the conduct of Moses; the assuming of which, is being baptised into Moses. And this may serve for the literal explication of the verse, as it belongs to the fathers. Now for the application of it to the matter in hand, to which it is accommodated by the Apostle, it seemeth to lie thus. The Gnostics were great pretenders to liberty, by reason of their being spiritual and perfect; and among the branches of their heresy, Saint Irenaeus insisting at large on Marcus' followers, observes of them, among other things, their pretence that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naturally spiritual, by which means, said they, no sin was able to defile them, any more than gold was defiled by being in a sink, or the sunbeams by shining on a dunghill; then that they had a shield, or cloud, or covering, which whatsoever they did made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible to the Judge, and that this belonged to all that had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redemption, as they styled their Baptism. That these Scholars of Marcus were after the Apostles time, there is no doubt, but yet being branches of the Valentinians, it is to be thought that they did, as the same Irenaeus saith of them, take the old doctrines of the Gnostics, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodate them to their own manner of speaking; and so we may, from what we find in these latter, discern the deceits of those former heretics, that unclean sink of the Gnostics, that pretended to that perfection of knowledge, called themselves the spiritual, and Simon their leader pretending that he was that God the Father that appeared in Mount Sinai, they were those Israelites, shielded by him with the cloud, carried safe through the Red-sea, and had a special kind of Baptism, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they, by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, mystical interpretations of Moses writing, made proportionable and parallel to the several things here named of the Israelites, v. 2, 3, 4. And this seems to occasion the Apostles discourse in this place, where following their language of themselves, and supposing, but not granting them parallel to those Israelites that were so miraculously led and fed, he shows by their example, that if they go on in their sins, they must expect that usage that the Israelites than had, viz. to die in the wilderness, and not come to Canaan.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. That spiritual rock that followed them] The Jews have now a relation, whether by way of story, or of parable, that the water that came out of the rock in Horeb, Exod. 17. 6. or the streams that flowed, or overflowed, Psal. 78. 20. did follow the Israelites through their journeying in the wilderness: and that it did so may appear probable, because in that dry wilderness we hear no more of their wanting water, till Cadesh, which was some 3 6. years after this, when they had taken a contrary way in their journeying, by which means (as also by God's making this new trial of them, and to that purpose ordering the change of their journey) that water might now cease to follow them, which before, as long as the miraculous flowing lasted, might naturally, without any new miracle, follow them all their voyage. This saying of theirs S. Paul makes use of in a mystical sense, making Christ indeed to be the rock in a spiritual sense, and that Christ, following (coming really, so long after, into the world) but even then (so long ago) spiritually, and in power present among them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. To play] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in an unclean sense, may appear probable by the use of the word mocking among the Jews. This will be discerned by the Jerusalem Targum on Gen. 21. 9 on that of Ismael's mocking; In stead of these words in the Hebrew, Sarah saw the son of Hagar mocking, they read by way of paraphrase, Et vidit Sara filium Aegyptiae facientem opera mala, quae fieri non oportuit, illudentem, & cultum p●regrinum exercentem, And Sarah saw the son of the Egyptian doing evil works which ought not to be done, mocking, and exercising strange worship. Where the opera mala quae fieri non oportuit, the evil works that ought not to be done, are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 3. that is, those unnatural filthy sins which were so ordinary among the heathens, used as part of their Gentile-worship, and those, it seems, noted by the phrase of illudere or mocking, which there and here, and in other places (according to the civility of the sacred style) is made use of, rather than others which signify more grossly those acts of unnatural filthiness. So Rabbi Solomon mentions an interpretation, that Ishmael had committed uncleanness, and that that is the meaning of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock, Gen. 39 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocal, and signifies ludentem, idololatrantem, occidentem, & coeuntem, vel lascivientem, mocking, committing Idolatry, killing, commiting uncleanness and wantonness. And then there will be little doubt but the words of the same Targum on Exod. 32. 6. (the place from which the words in this place are taken) & surrexerunt sibi ludentes cultu peregrino, and they arose mocking themselves after the strange, or heathen, worship, may belong to that also. To which purpose 'tis farther observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which may well be resolved Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but cannot so well be mistaken for playing as the other may, but distinctly signifies illudere to mock) is the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is the word in Exodus whence these words are cited) Gen. 39 14, and 17. in that story of Po●iphar's wife and Joseph, and certainly signifies uncleanness there. Thus Tobit 3. 18. where Anna to show herself free from all uncleanness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sin of, or with man, v. 17. adds in Saint Jeromes translation, nunquam cum ludentibus miscui me, I never associated myself with them that mocked; where no doubt Uncleannesses are meant, and 'tis probable that the Greek, which he translates ludentibus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though our Greek copies wholly leave out that part of the period. And if the comparing of the story, Act. 7. 41. where 'tis said in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoiced in the works of their hands, be apt to incline to the other interpretation, as supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice, and consequently that both denote their dancing before the idol, it will be easily answered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoicing there signifies most properly the rejoicing at a feast, Lu. 12. 19 and 15. 23, 24, 29, 32. and 16. 19 and so following the offering of sacrifice to their Idols, shall note the sacrifical feast, and be all one with eating and drinking here, but not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether playing, or mocking, that attends it; and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly thus be interpreted, especially when in this place it follows immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lustres after evil things (in the notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live ill is used by Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanton, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, for this very sin, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illness Rom. 1. 29.) and is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither let us commit fornication, etc. referring to that other act of the like sin, Num. 25. 2, 3. and thence, I suppose, it is, that to his exhortation of flying from Idolatry ver. 14. he subjoins v. 15. I speak to wise men, judge ye what I say, not willing to speak more plainly, or to add more words on that subject, (see Note on Eph. 5. f.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Destroyer] That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyer is in the Jerusalem Targum Exod. 4. 26. called perdens, and that there explained by Angelus mortis, a messenger of the Lords ver. 24. that came to kill him. This is otherwhere called the destroying Angel; for what is here said, they were destroyed by the destroyer, is in the story from whence 'tis taken, Num 14. 37. they died by the plague before the Lord. So the Angels that came to Lo●'s house are sent to destroy the city, Gen. 19 13. In all which and many more places where plagues are said to be inflicted of God by Angels, it doth not appear that the Angels used as instruments of those plagues, are the fallen Angels or devils, but those heavenly that wait on God to execute his wrath, as well as convey mercies. Thus God's coming with his Angels is an expression of destructions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and yet those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Judas 14. or multitudes of heavenly Angels (see Note on Judas d.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Cup of blessing] The Jews used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of praising, because they sang an hymn at that time, see Mat. 26. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing; and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless, see Note on Mat. 14. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. The earth is the—] If these words be to be read in this place, the meaning of them will be, that in a matter of this nature of eating, they have little temptation to sin against conscience, when they consider the great store of other food, even all the plenty of the world, which they may lawfully enjoy, and let the idol-sacrifices alone. But the King MS. which leaves them out, seems to be in the right (and 'tis easy to imagine how the transcribers might here insert them on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the same words after which v. 25. these words had followed) and then the 29th ver. will immediately adhere to the end of v. 28. because of conscience; Conscience, I say, etc. which connexion will be otherwise disturbed.    

CHAP. XI.  
1. BE ye followers of me, even as I also am of Christ.]  
Paraphrase 1. And do ye in like manner, as oft as there is occasion for the good of others, deny yourselves the use of your Christian liberty.  
2. Now I praise you, brethren, that you remember me in all things, and keep the 
* traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ordinances as I delivered them to you.]  
Paraphrase 2. Now for you that have written this letter to me, and asked my advice in all these particulars, I cannot but commend you, that ye have been so mindful of my doctrine, that ye have adhered so close to it, that ye have not been seducible by any false teachers in any of these particulars, but have appealed to me, for my opinion of them.  
3. But I would have you know that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.]  
Paraphrase 3. To proceed then to your next quaere, in order to matters of decency in the Church, it is fit for you to consider the subordination of persons in the Church, viz. that as Christ in respect of his office of mediator is under God, but above all men, so the man being under Christ is above all women, and consequently that their garb in the Church must be proportionable to this.  
4. Every man praying or prophesying, having his head covered, 
† reproacheth  note a dishonoureth his head.]  
Paraphrase 4. Every man that doth any office in the Church, that either prays, or expounds the word of God, or sings Psalms, etc. (see note on Luk. 1. m.) if he do it with his head and face covered, this is indecent, against the liberty and dignity of his sex, it being a sign of shame and infamy in a man to have his head and face covered.  
5. But every woman that prayeth or prophesieth with her head uncovered, 
* reproacheth, note a.  dishonoureth her head: for it is even all one as if she were shaved.]  
Paraphrase 5. But every woman that doth any office in the Church, that is employed as a member of a congregation, joining with the Minister, whether Pastor, Prophet, in discharging of any Christian duty, such as is prayer, or expounding, or singing Psalms, etc. (see note on Luk. 1. n.) and hath her head or face uncovered, this is contrary to decency in her, against the modesty and meekness of her sex, as much as it is for her to cut her hair, and wear it as men do.  
6. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaved, let her be covered.]  
Paraphrase 6. The use that is made of the not cutting a woman's hair, of letting it be worn at the length, is that it may be a kind of veil or covering to her, ver. 15. which is an argument that as 'tis uncomely or unfashionable for her to have her hair cut after the mann●▪ of men, so it is uncomely to 〈◊〉 her head uncovered after the manner of men, the distinction of sexes being to be maintained in the one as well as in the other.  
7. For the man indeed ought not to cover his head, for as much as he is the image and note b glory of God: but the woman is the glory of the man.]  
Paraphrase 7. For the man indeed is to be uncovered, that being a sign of power and majesty, and man (being the image of God, and a beam and irradiation, as it were, of God) is an image of his power and majesty, and therefore ought so to appear; but the woman she is but the beam of the man, having no power but from him, and so her subjection to the husband being her duty, she therefore is to be covered, which is a sign of that subjection.  
8. For the man is not of the woman, but the woman of the man.]  
Paraphrase 8. As you know in the forming of man and woman, the woman was made of the rib of the man, and so is to be resolved inferior to him.  
9 Neither was the man created for the woman, but the woman for the man.]  
Paraphrase 9 And the creation of the woman was, that she might be the helper, ministerial and useful to the man, not so the man to the woman; which is another proof of her being inferior to him, and that a reason still, why she should wear a covering on her head, especially in the time of divine service, where her behaviour ought to be most decent, and agreeable to her condition.  
10. For this cause ought the woman to have 
† a covering  note c power note d on her head, note e because of the Angels.]  
Paraphrase 10. And especially when the Angels are generally believed to be present in the places of God's public worship, this piece of decency in the woman, her being covered, ought most strictly to be observed, as we will be most careful of doing no indecent thing in the presence of such pure divine spirits.  
11. Nevertheless, neither is the man without the woman, neither the woman without the man in the lord]  
Paraphrase 11. But this inferiority of the wife to the husband must not so be urged, that the man being independent from her, should be thought to have no respect unto her, (which may be seasonable to tell the Gnostics, who were great despisers of marriage) any more than the woman should be from the man.  
12. For as the woman 
* was out o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is of the man, even so is the man also by the woman; but all things are of God.]  
Paraphrase 12. For as the woman was form out of Adam's rib, so all the sons of Adam were born and conceived and propagated by women, and man and woman united by God, from whom all things are.  
13. Judge in yourselves, is it comely that a woman pray unto God uncovered?]  
Paraphrase 13. But for that of woman's behaviour in the place of public service, judge you by what is decent among you, is this decent for her to have her head uncovered in time of divine service?  
14. Doth not even note f nature itself teach you, that if a man 
† wear his hair at length, 'tis reproach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have long hair it is a shame unto him?]  
Paraphrase 14. Doth not the universal custom of all nations make this distinction between sexes, that men wear their hair cut, and that is decent in them?  
15. But if a woman 
* wear 〈◊〉 hair at length, note f.  have long hair, it is a glory to her: for her hair is given her for a covering.]  
Paraphrase 15. And women do not, but wear it at length, and that is decent in them: and to what purpose is this, but that their hair may be a kind of veil or covering to them?  
16. But if any man seem to be contentious, we have no such custom, neither the Churches of God.]  
Paraphrase 16. And if after all this, any man will farther contend in this matter, all that I shall add is, the constant custom of all the Apostolical Churches, that women in the Churches should constantly be veiled, and that may be of sufficient authority with you.  
17. Now 
† This I warn you of, and commend you not, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in this that I declare unto you, I praise you not, that you come together not for the better, but for the worse.]  
Paraphrase 17. Now one thing there is wherein you are much to be blamed, that your assemblies are not so Christian as they ought.  
18. For first of all, when ye come together in the Church, I hear that there be divisions among you, and I partly believe it.]  
Paraphrase 18. For first I am told, and I have some reason to believe it, that there are divisions and factions among you, which express themselves in your assemblies.  
19 For there must be also 
* divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heresies among you, that 
† the sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they which are approved may be made manifest among you.]  
Paraphrase 19 And indeed there is some good use of be made of divisions among Christians, that so the honest and orthodox may be more taken notice of.  
20. When ye come together therefore into one place, 
* it is not, or 'tis not possible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this is not to eat the Lord's supper.]  
Paraphrase 20. That which I am to blame in you is, that your public common meetings, which should be as at the table of the Lord, to eat a Church-meal, a common Christian feast, are indeed much otherwise, none of that communicativeness and charity among you, as is required in such, see Note on Act. 1. f.  
21. For in eating every one 
† takes his own supper, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taketh before other his own supper; and one is hungry, and another is drunken.]  
Paraphrase 21. For at your feasts of charity accompanying the Lord's supper, which were intended for the relief of the poor, and wherein all the guests are to be equal, no man to take place, or eat before another, no man to pretend any right to what he brought, but every man to contribute to the common table, and to eat in common with all others, this custom is utterly broken among you; he that brings a great deal, falls to that, as if it were in his own house, at his own meal, and so feeds to the full, whereas another, which was not able to bring so much, is fain to go hungry home; and so your meetings are more to feed yourselves, then to practise a piece of Christian charity, to which those sacramental assemblies were instituted.  
22. What have ye not houses to eat and to drink in? or despise ye the Church of God? and 
* put them to shame that have nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shame them that have not? what shall I say to you? shall I praise 
† you? In this I praise you not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you in this? I praise you not.]  
Paraphrase 22. This certainly is to do as you were wont at home, and you may as well stay there and do thus; this is quite contrary to the institution of Church-meetings, and the not only sending away hungry, but even reproaching and putting to shame those that are in want, and are not able to bring any great offering along with them. This sure is a great fault among you.  
23. For I have received of the Lord that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,  
24. And when he had given thanks, he broke it, and said, Take, eat, this is my body which is broken for you; this do in remembrance of me.]  
Paraphrase 23, 24. For from Christ it was that I received (though I were not present there) what I delivered in my preaching among you, that Christ, when he instituted his last supper, took, and blessed the bread, and then eat it not all himself, nor preferred any one before another by a more liberal portion, but gave it in an equal distribution to every one at the table, and that as an expression and token of his life for all of them, without preferring one before another, and then appointed all disciples to imitate this action of his, to meet and eat as at a common table, not one to engresse all or deprive others, and so to commemorate the death of Christ, and the unconfined mercy of that, by this significative typical charity of theirs.  
25. After the same manner also he took the cup when he had supped, saying, This cup is the New 
* Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Testament in my blood; this do ye, as oft as ye drink it, in remembrance of me.]  
Paraphrase 25. And when supper was ended, he took also the grace-cup (see note on c. 10. e.) and delivered it about, telling them, that this action of his was an emblem of that covenant of grace and bounty, which he would s●ale in his blood to all, without respect of persons, and commanding them to imitate and commemorate this impartial charity of his, whensoever they met together at the holy table.  
26. For as often as ye eat this bread, and drink this cup, 
* declare ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye do show the Lord's death till he come.]  
Paraphrase 26. And do ye, saith he, in all your sacred festivals thus show forth to God and man, this gracious act of my bounty in giving my life for my people, and continue this ceremony till I come again at the end of the world.  
27. 
† So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the lord]  
Paraphrase 27. So that to offend in this kind against this institution of this feast, by doing contrary to the universal charity designed therein, is to sin against the body and blood of Christ, to take off from the universality of Christ's goodness and mercy in that death of his.  
28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.]  
Paraphrase 28. It is therefore fit that every man examine himself throughly, whether he be rightly grounded in the faith of Christ, of which this Sacrament is an emblem, and accordingly when upon examination he hath also approved himself (see note on Rom. 2. f.) when he is fitly prepared, let him come to that table, and partake of it in a Christian manner.  
29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not note g discerning the Lord's body.]  
Paraphrase 29. And he that doth come without that preparation, and so understands not the truth of Christ's universal mercy in his death, signified by this institution of the Lord's supper, or consequently receives it not in an holy manner, incurs damnation, in stead of receiving benefit by such eating and drinking of it.  
30. For this cause many are weak and sickly among you, and 
* Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many sleep.]  
Paraphrase 30. And the want of this due preparation to, and performance of this duty, the factions and divisions that are among you, have brought many punishments upon some of you, afflictions, (see Gal. 4. a.) diseases and death itself, as was threatened upon those who at the feast of the Passeover put not all leaven out of their houses, Exod. 12. 19  
31. For if we would 
† Examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judge ourselves we should not be judged.]  
Paraphrase 31. Which had never fallen upon you, if you had not by such faults needed admonition and discipline, God never punishing them that do not stand in some need of being awaked thus, and stirred up by his punishments.  
32. But when we are judged we are chastened of the Lord, that we should not be condemned with the world.]  
Paraphrase 32. And when we are punished, 'tis for our good, that being reform by stripes, we may be freed from those punishments which fall on the unreformed to all eternity.  
33. Wherefore, my brethren, when ye come together to eat, tarry one for another.]  
Paraphrase 33. To conclude then, when ye meet at one of these Christian festivals, have that care and charity to all others as well as yourselves, that all eat together by equality, as having a common right to a feast of charity, that so ye may celebrate it as ye ought to do.  
34. And if any man hunger, let him eat at home, that ye come not together to condemnation. 
* As for the other things I will when I come give appointment for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And the rest will I set in order when I come.]  
Paraphrase 34. And he that cannot do thus, let him stay at home, and eat there, for he may there dispose of himself as he please, which here he must not do: and his making no difference betwixt a meal at home, and this Christian festival in the assembly, is a great sin in him, and may expect punishment accordingly. For the other particulars mentioned by you, I will defer the ordering of them, till I come myself unto you.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Dishonoureth his head] It was a part of the punishment of malefactors among several nations, to have a covering put over their faces; and therefore in the Roman form of giving sentence this was part, Caput obunbite, Cover his head, and that belonged to the whole head, the face also. So among the Persians in the story of Hester, c. 7. 8. the word went out of the King's mouth, and they covered haman's face. And this seems to be the literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having over the head, which is here used, so having upon the head, as comes down upon the face also, as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having the veil upon the head only. This therefore, which was the fashion of condemned persons, is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reproach, or shame his head.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Glory] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam (the beams of the Sun being so glorious, that all glory is described by them) and is rendered both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and one of them may be here taken for the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation, such a beam which flowing from another, derived from another, implies that from whence it flows to be more honourable. Or else the word may signify similitude, likeness, in both places of this verse; for so it is used by the Septuagint, Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the similitude of the Lord, and Psal. 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likeness, where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places. And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man is the image and similitude of God, and the woman of the man.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Dom. Ma●● c. 3.  V. 10. Power] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectured, not by harkening to the critical emendation of Jacobus Gothofredus, who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin exuviam in stead of it, but by looking on the Hebrew word which signifies the woman's hood, or veil, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person, according to which notion of the theme, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently, though it signify power primarily, is yet fitly set here to signify a veil (and by the Vulgar translation in some copies rendered velamen) by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deduced from the root signifying power, is put for a woman's veil, Cant. 5. 7. and Isa. 3. 23. and so Gen. 24. 65. and 38. 14. and explained by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veil, peplus, theristrum, such as Rebecca and Tamar used. And this more fitly in respect of the discourse, or rational importance of this place, which v. 8. proves that the woman should wear a covering in token of her husband's power over her. 
S●crates Hist. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So when Eustathius a Bishop of Sebastia in Constantine's time, among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caused women to be polled, against him the Council of Gangra made a 
* Can. 17.  Canon in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any woman for some exercise of pretended piety shall poll her hair, which God gave for a remembrance of subjection, let her be excommunicate, as one that dissolves the ordinance of obedience, or subordination, of the woman to the man. So Photius Epist. 210. The women ought to be subject to the man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and bear the sign of her subjection, a covering on her head, which he there sets as the meaning of this place. As for that on which this whole interpretation is founded, the custom of using one Greek word for another, when the Hebrew signifies both, it hath been formerly observed, Note on Mar. 14. f. and need not now seem strange, or be repeated again.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. On her head] The woman's head signifies her head and face both, which were customarily covered with a veil, and 'twas counted immodest to be without it, according to that saying of Rabbi Abraham in the Talmud, tract. Sota, that the bare uncovering of the head is immodest for the daughters of Israel. See Schickard De jure Regio p. 134. Thus among other writers also. Plutarch in Problem. Rome It is the custom (and consequently decent) for women to come into the public covered, and for men uncovered. And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'Twas appointeed that the heads and faces of women should be covered and shaded, and that the beauty of the body should not be a snare to catch men. 
p. 58.  So saith Dicaearchus of the Thebans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their heads and faces were all covered as with a mask, and nothing but their eyes to be seen. And so of the city of Tarsus (Saint Paul's country) saith Dio Chrysostom, 
Or. 1. Tars.  that the women came so attired into public, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no part, either of their face, or the rest of their body, might be seen. And for those that have not used, or retained that custom of wearing veils or cover, yet the universal custom of women among all people, is to wear their hair at length, and that is useful to cover their faces, and necks, and shoulders, and that is the reason of the mentioning their long hair, that nature teaches them, v. 15. and that it is as fit for her to be shaved as uncovered, v. 6.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Because of the Angels] The presence of God in any one place more than in another is not easily conceivable by any. And therefore that any place should be called his house, or place of residence, his temple wherein he dwells, 2 Cor. 6. 19 must needs be in some other respect, and what that is, is sufficiently explicated by Jacob, who upon the vision of Angels at Luz awakes, and say●, that the place was venerable, and that God was in it, and that it was the house of God; which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present any where, and which fits that place to be God's house; and thus Eccles. 5. 5. when we read, from the Hebrew, before the Angel, the Septuagint interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of God, making the Angel and God's presence all one. Thus Psal. 68 the Myriads of Angels are said to be God's Chariots, places to receive God, as he is said to sit on the Cherubims, and to fly on the wings of the wind, or Angelical spirits, Psal. 18. Agreeable to this was it, that God was said to be in the Ark between the Cherubims, and that the Ark was therefore called the glory, the Schechinah or inhabitation of God, and many things of this nature in the Old Testament (see Note on Mat. 3. k.) And proportionably, both under the Old and New Testament, the Angels have been thought to be present in the places of God's public service. Thus Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 541. speaking of the hymns of Moses, saith they were composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all kind of harmony and symphony, that men and angels, which attend, do hear, making the Angels, as well as men, auditors of the hymns in the Temple, and, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers to look that all be done as it ought. So Tertullian De Orat. Angelo adhuc orationis adstante, 
c. 12.  the Angel of prayer standing by. So chrysostom speaking of the disorderliness of some in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; saith he, knowest thou not that thou standest with the Angels? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thou singest with them, praisest God with them (referring questionless to the ancient form in the Liturgy, with Angels and Archangels, etc. we laud and magnify, etc.) and standest thou laughing? Agreeable to which is that of the Psalmist in the Septuagint translation, Psal. 138. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the presence of the Angels I will sing unto thee; which that it belongs to the Temple, appea●s by that which follows v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will worship toward thy holy temple, that is, the Sanctuary, they standing in atrio, in the court, not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sanctuary, when they worshipped. So in S. Basil's Liturgy we have this form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministry of thy glory, make thy holy Angels enter with us, that we may officiate and praise thy goodness together. Thus saith 
* on 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 8.  Procopius of God, that he doth by the Angel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exhibit himself, or appear peculiarly in the Temple. And so in the very heathen Plutarch (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which differ little in their notion from that of Angels among Christians, he saith of them, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers of their divine offices, and priests of their mysteries; and jamblichus to the same purpose, that every Temple hath its keepers. Which being supposed and taken for granted, the account will be clear, why the woman must be covered because of the Angels, that is, that she ought to do that which was most decent, in that place where the Angels were present to behold them, and that yet more particularly, when she hath those Angels (which use to be present in such places) for her example also, who by covering their faces use to testify their subjection toward God; for so we read of the Seraphim, Isa. 6. 2. with two wings they covered their face. To which Photius adds Epist. 210. that the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lookers on, and witnesses of the woman's production out of the man.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Nature] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which is said to teach that men are to cut, women not to cut their hair, may be guessed, first by the practice and vow of the Nazarites, of never cutting their hair, which yet was allowed and commended by God in some men, which it would not have been, if the practice had been against the law of Nature, or if that were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here; secondly, by the words precedent v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. is it decent? which though it belong to the woman's praying uncovered, yet when being uncovered and cutting her hair are made unfit upon the same principle, v. 6. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decency will be an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature, as v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncomely is applied to both the being shaved, and uncovered; thirdly, by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Authors for custom, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 customs are acquired natures in Galen, and in Aristotle Rhet. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Custom and nature are near and like one another, and that which is frequently done is next that which is always done. And therefore when in Lucian, in the person of Demosthenes, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pardon me, that am not born to be ill, or naturally ill▪ Phil. Melanchthon renders it ignoscas mihi, qui non consuevi inconstans esse, pardon me that am not w●nt to be so, that being an ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Authors; and so 'tis ordinary for that to be called the law of Nature▪ which was but the law of Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which one nation, or some nations use▪ in Harmenopulus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 1. tit 1. And so in the Digests (de stat. Hom. l. lex naturae,) that which was but the law of many nations, ut qui nascitur sine legitimo matrimonio matrem sequatur (which, though it held among the Grecians and Romans, did not among other nations) is called l●x N●turae, the law of Nature; as on the other side, D●. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of custom, comprehends the law of Nature under that style. Fourthly, by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Ephes. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children of wrath by nature, applied to the national universal custom of idolatry among the Gentiles, as appears v. 2. in which you (Ephesian Gentiles) sometimes walked, and ver. 3. among whom we all (we Romans, from whom he wrote) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometime conversed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world. Just as the same Idolaters Wisd. 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ain, that is idolatrous, by that general custom among them. To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where having enlarged on the signification of it in Philosophy, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but when the Apostle hath those words, which were by nature, etc. he takes not the word, Nature, in this notion, but for an evil, durable disposition, or chronical custom. So when the Apostle saith of the Gentiles, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves▪ Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  11. 24. he sure means by Nature the custom of the Jews, which by analogy with Levit. 19 19 was extended to a prohibition of graffing one fruit-tree into another kind, or else he refers to the constant custom and rules of gardening, never to graft an ill fruit upon a good stock. And so sure 'tis in this place, either the universal custom of all nations, or the fashion of the place, or of the generality of people, for men and women to distinguish their sexes by cutting or not cutting of the hair.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Discerning] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, to sanctify, and to discriminate, and is accordingly sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, being the literal rendering of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken for the other of hallowing or sanctifying the Lord's body, that is, eating the Lord's supper (in a different manner from that of eating our ordinary meal, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper, viz.) as the institution of Christ, to represent his death for the world, and the diffusive mercy of that, by our Christian liberality, and furnishing a common table, where the poor aswell as rich may ●east, and not the rich eat all to themselves; which is the profaning of that feast of the body of Christ.    

CHAP. XII.  
1. NOW concerning 
* the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note a spiritual gifts, brethren, I would not have you ignorant.]  
Paraphrase 1. Now to that other part of your letter, concerning those that are moved and acted by the Spirit, whether good or ill, (see c. 14. 37. and note on Lu. 9 d.) and foretell etc. by that means, I desire to admonish and direct you, brethren, and to give you some characters to discriminate one from the other, when they come into your assemblies, as sometimes some with evil spirits did (Fuseb. Hist. l. 4. 16.) and as ●imon the Magician is said to have contended with ●. ●eter.  
2. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.]  
Paraphrase 2. When ye were heathens, ye know the 〈◊〉 pretended to foretell things to come, and by your desire to know such things, ye were seduced to idols; which were so far from being able to presage, that they were not able to speak, and the answers that were given you there, were neither given you by the idols, nor their priests, but by the devil in them.  
3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus 
† anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  accursed: and that no man can say, 
* the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Jesus is the Lord, but by the holy Ghost.]  
Paraphrase 3. The way therefore to discriminate them is this, that no man who pretends spiritual gifts in the Church, who is led or speaks by the Spirit of God, will ever speak evil of Jesus; and no such man again hath any of those extraordinary powers of miracles, etc. and doth them in the name of Christ, but he is acted by the holy Spirit, the doctrine and commands of Christ being so contrary to, and destructive of the evil spirits, and their designs among men, that the devil will never assist men with his power to set up that.  
4. Now there are diversities of gifts, but the same Spirit.]  
Paraphrase 4. But of the gifts that come from the Spirit of God there are differences, and though all men do not the same things, yet in them all the spirit is the same ● and therefore they that have not these extraordinary gifts in so high a degree as others, should not be sadned for that, as long as they have sufficient to demonstrate that they have the Spirit.  
5. And there are differences of administrations, but the same lord]  
Paraphrase 5. And there are diversities of offices and ministeries, but all performed to the one true God.  
6. And there are diversities of operations, but it is the same God which worketh 
† them all in all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all in all.]  
Paraphrase 6. And there are diversities of afflations or inspirations, but the God that worketh all these in all men is the same.  
7. But the manifestation of the Spirit is given to every man 
* for that which is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to profit withal.]  
Paraphrase 7. But the exercise of these spiritual gifts, whereby the Spirit manifests itself to be 〈◊〉 any man, is designed still for some benefit or advantage of the Church; and therefore those powers that tend to no use or advantage in the Church, are to be suspected not to come from the Spirit of God.  
8. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit,]  
Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables, and veiling wi●e conceptions: Another hath the understanding and interpreting the mysteries of Scripture, (see note on ch. 1. c. and note on ● Pet. 1. c.)  
9 To another faith by the same Spirit, to another the gifts of healing by the same Spirit,]  
Paraphrase 9 Another hath a miraculous faith, or by which he works all kinds of miracles another hath from the same Spirit a peculiar power of curing diseases without the help of physic.  
10. To another 
† the operations of powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the working of miracles, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues.]  
Paraphrase 10. Another hath strange formidable powers of inflicting diseases, nay death itself, on malefactors (see note d.) Another the faculty of interpreting scripture. Another of knowing men's hearts, whether they be sincere or no, (in order to Ecclesiastical discipline in censures and diseases.) Another to speak some languages which he was never taught (see note g.) which served both as a miraculous act to confirm the Gospel, and as a help to reveal it to men of all countries. Another the power of interpreting strange languages to such in the congregation, who had not understood the language in which the Apostles had spoken, ver. 30.  
11. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.  
12. For as the body is one, and hath many members, and all the members of that one body being many are one body: [so also is Christ.]  
Paraphrase 12. so in like manner is Christ and his Church many members in one body, see Gal. 3. note d.  
13. For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.]  
Paraphrase 13. For in baptism being made partakers of the same Spirit we are entered into one body to be fellow-members with all Christians, of what quality or sort soever we are: And the cup of charity or thanksgiving, appointed by Christ in his last supper to be used in his Church, is a token and band of the same unity among Christians, and signifies the animating of all by the same Spirit.  
14. For the body is not one member, but many.  
15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?  
16. And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?  
17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?]  
Paraphrase 14, 15, 16, 17. For as the body is made up of several members for several uses, so is the Church of Christ, each of them profitable for some end; and therefore though one be inferior to some others, yet hath that no reason to envy them.  
18. But now hath God set the members every one of them in the body, as it hath pleased him.]  
Paraphrase 18. It hath therefore seemed best to God to give several men several offices in the Church, which they are to be content with, not repining that they are not more honourably employed.  
19 And if they were all one member, where were the body?]  
Paraphrase 19 For if every member were equal to all others, there could not be a subordination, and assignation to several offices, as in a body there must be.  
20. But now are they many members, yet but one body.]  
Paraphrase 20. And therefore God hath so ordered it, that each should have his peculiar office, and all together be united into one body.  
21. And the eye cannot say to the hand, I have no need of thee: nor again the head to the feet, I have no need of you.  
22. 
* But the members of the body that seem to be more weak are much more necessary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Nay much more those members of the body which seem to be feeble, are necessary.]  
Paraphrase 21, 22. Every one having need and use of every other; and generally those which we more despise, and are ashamed of, being most necessary.  
23. And those members of the body which we think to be 
† more dishonourable or shameful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  less honourable, [
* about these we put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon these we bestow more abundant honour,] and our uncomely parts have more abundant comeliness.  
Paraphrase 23. we cloth and cover most diligently,  
24. For our comely parts have no need: [but God hath tempered the body together, having given more abundant honour to that part which lacked,]  
Paraphrase 24. but God hath so disposed of the several parts of the body, that some shall have a natural beauty, others that want that, shall be supplied by clothes, which are an artificial beauty,  
25. That there should be no schism in the body, but that the members should have the same care one for another.]  
Paraphrase 25. That there may be no separation of interests or desires in the body, and so likewise in the Church, but that the several members may be as solicitous every one for another member, as for its self.  
26. And whether one member suffer, all the members suffer with it; or one member be 
† made glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honoured, all the members rejoice with it.]  
Paraphrase 26. From whence it follows, that as in the body, every member hath a fellow-feeling with each other, so all true members of the Church have the same common interests and concernments, whether of suffering or of rejoicing.  
27. Now ye are the body of Christ, and members 
* severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in particular.]  
Paraphrase 27. And this must be by you applied to yourselves, who are, being considered all together, the Church, though not the Church Universal, yet a special part thereof, the Church of Corinth (see chrysostom) and so the mystical body of Christ, and the several persons of you, members of that body, that particular church.  
28. And God hath set some in the Church, first note b Apostles, secondarily note c prophets, thirdly note d teachers, after that note e miracles, than gifts of healings, note f helps, note g governments, note h 
† kinds  diversities of tongues.]  
Paraphrase 28. And the chief officers constituted by God in the Church, are 1. Apostles sent to plant the faith, and having done so, either to govern being present, or superintend being absent, in all Churches. 2. Prophets, who having many spiritual gifts, teach where the Apostles have planted, and confirm believers, and impose hands (see note on Act. 15. c.) 3. Doctors or teachers of Churches already constituted, and so all one with Bishops, differing from prophets only in this, that they taught out of the instructions which they had themselves received, without any special revelation. Then as endowments of these and parts of their function, were these five things, 1. Powers of inflicting diseases and death itself upon the disobedient. 2. Gifts of healing them that received the faith. 3. The care of the poor. 4. The power of governing the Churches where they were planted. And lastly, some sorts of languages necessary to their preaching to the Gentiles (though not the gift of all tongues, which came down on the Apostles.)  
29. Are all Apostles? are all prophets? are all ●achers? 
* have all powers  are all workers of miracles?  
30. Have all the gifts of healing? do all speak with tongues? do all interpret?]  
Paraphrase 29, 30. Thus do the several offices and gifts in the Church belong to several persons, and not all to one, and each is to be content with his lot, and use it to the benefit of the Church.  
31. But covet earnestly the best gifts: And yet show I unto you 
† a farre● more excellent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a more excellent way.]  
Paraphrase 31. I conceive then that you do well every one to seek (and contend in prayer) earnestly for those gifts which are most useful and profitable to the Church, wherein you minister: But therein deceive not yourselves (as they do that make use of these to faction and division, scorning and vilifying of those that are not so well gifted as they) but know from me, that none of those external abilities are to be compared with that one grace of charity, the love of our brethren, and the performance of those duties toward them which God requires of us, chap. 13. 4, etc. the severals of which as they are despised by you, so they are much more excellent than those offices and gifts that tend most to the edifying of the Church, and I shall proceed to show you that.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Spiritual gifts] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be used in the Masculine, not Neuter Gender, is most evident; and if it be so, than it must signify spiritual persons, not things. So the word is certainly used ch. 14. 37. If any seem to be a Prophet or spiritual, such as have any divine afflation. Thus in Palladius, Lausiac. Hist. c. 43. 
* p. ●63. D.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I knew exactly that he was a spiritual person, and foreknew all things.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Apostles] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles is known to signify here, not messengers of a common nature, but commissioners from Christ, sent with the same power which he had from his father, Joh. 20. 21. to plant and govern the Church, and to that end, to part the world between them into so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portions, and lots, and proper places, and provinces, Act. 1. 25. over which they were set. And so though, when Christ was here on earth, these were Disciples and followers of his, yet after his departure, and the descent of the Holy Ghost, they are instated in the supreme authority in the Church. See Note on Joh. 20. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Prophet's] Next after the Apostles are Prophets placed in the Church, both here, and Ephes. 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it, and to that end they were inspired by God with that special gift of interpreting the prophecies, etc. of the Old Testament, thereby to confirm the Jews in the faith, and beside many other spiritual gifts, they had that of foretelling things to come, as appears by Agabus, and those that went down from Jerusalem to Antioch, Act. 11. 27. These differed from Apostles on one side, were inferior to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had not that higher commission, saith Theophylact, and being joined with Doctors Act. 13. 1. did yet in this differ from them, say the Scholiasts, that the Prophets did speak all from the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the doctors from themselves. Such were Judas and Silas Act. 15. (see note e.) who being Bishops of Judaea were farther furnished with this gift of prophecy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being prophets v. 32, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exhorted and confirmed the brethren, or Christians, as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost, Act. 13. 3. their revelation being an evidence of their gift of prophecy, their laying on of hands an exercise of their Episcopal power. And such were the two witnesses Rev. 11. 3. who are there said to prophesy in sackcloth, that is, after the manner of Prophets in the Old Testament, to preach the will of God, and foretell things to come, who that they were the Bishops of Jerusalem, see Note on that place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Teachers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors are here set down in the third place, differing, as hath been said, from Prophets only in this, that they spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves, and had not the gift of foretelling things to come. But for the office of teaching and confirming those which had already received the Gospel, and for the governing of the Churches as Bishops, in that they agreed with them; and accordingly Act. 13. 1. the same persons are there called Prophets and Teachers. And therefore 'tis to be observed, that Ephes. 4. 11. Teachers are set as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors (the Bishop's title, saith 
* on Ephes. 4. 11.  chrysostom, and so say the Scholiasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. those that govern the Churches, the Bishops, he calls Pastors, such was Timothy, Titus, and the like) So in Bede Eccl. hist. l. 2. c. 2. Episcopos sive Doctores, Bishops or Doctors. So 
* To 7. p. 57 l. 4.  S. chrysostom, Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of the incestuous Corinthian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many say he had the place of a Doctor, straight adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had the presidency of the Church: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some pastors and teachers, not distinguishing them, as Apostles, and Prophets, and Evangelists, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some to each, but only connecting them with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the particle and, by way of explication, and so noting them to be two names for one thing, and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors is not mentioned here. The particular notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be first taken from the difference observable betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preaching, on one side, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teaching, on the other, so as the word and doctrine differ, 1 Tim. 5. 17. the first belonging to the planting, the second to the watering, that is, instruction and exhortation and confirmation superadded to the preaching or planting the faith any where. This office of instructing and confirming certainly belonged primarily to the Bishop in every Church, Act. 13. 1. and was not compatible to any but him, or whom the Bishop appointed to it, (as the Apostles sent the Evangelists to preach for them, where they could not come themselves) by neglect of which wholesome practice, all heresies and seeds of new doctrines have gotten into the Church. Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets, he holds his peace, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefect or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the exhortation, after the manner that we see practised by Paul, Act. 13. 15, 16. And agreeable to that it is that the Bishop should be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teacher. So chrysostom, and Theophylact on 1 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the dignity of Teacher or Priest being great, etc. by both noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priesthood, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Timothy was there chosen, that is, his Episcopal power. (Of this see more, Note on Jam. 3. a.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Miracles] Having set down the three prime sorts of dignities in the Church, Apostles, Prophets, Teachers, with the distinctive terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first, secondly, thirdly, the Apostle adds now in another style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after powers, than gifts of healings. Of which two it must first be observed, that they do not denote several persons distinct from the former, (for 'tis evident the Apostles had both, the powers, and the gifts) but only several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or extraordinary gifts, with which the Apostles and Prophets and Teachers were all endowed. And consequently these cannot be imagined to constitute new orders in the Church, nor those that follow in this place, helps, etc. Secondly, for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is most probable that by it is denoted the same thing that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. operations of powers (which are there also joined with gifts of healing) and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sapphira, in Paul on Barjesus, (either inflicting immediate death, or diseases upon them, or pronouncing that they should come, and accordingly it followed) and in those first times, in the Governors of the Church, by their censures delivering men up to Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the destruction of the flesh, to inflict diseases on them. And this may very probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers here also; and so 'tis acknowledged by Theophylact. And these seem to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies wrought by the Apostles, Act. 2. 43. upon which 'tis said that fear was on every soul, in like manner as it was said upon the death of Ananias ch. 5. 10. in respect of these powers of the Apostles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Helps] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sucoour, or relieve any in distress, hath been said, Note on Lu. 10. b. and there is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in that sense, relieving and providing for the poor out of the stock of the Church; and this here set down as a special part (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another) of the office of those men which were set down in the beginning of the verse, the powers and the gifts of healing referring to the virtues and assistances by which they were backed in the discharge of their office, and so, in an inferior degree, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sorts of tongues, in the close of the verse, skill in some languages, which was useful to their preaching to the nations; but these two, helps and governments, denoting two special parts of their office, under which all was indeed contained, which had not been before intimated in their names. For as to the former of these, the relieving of the poor, that always belonged to the Apostles and Bishops; and though the Deacons were employed in one inferior part of it, the serving tables, Act. 6. the distributing of the several portions daily to the poor widows, etc. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, servants under the steward, yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church. So Act. 20. 35. S. Paul appoints the Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to relieve, or succour, those that were weak, or sick, which by the Context, (the mention of Christ's words, It is better to give than to receive) is applied to acts of charity, supply of corporal wants. And so in the 41. Can. of the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A Bishop must have the care of the moneys, so that by his power all be dispensed to the poor by the Presbyters and Deacons, and we command that he have in his power the goods of the Church. So Just in Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is gathered is deposited with the Praefect, or Bishop, and he helps, relieves the orphans and widows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and becomes the curator, or guardian, to all absolutely that are in want. So Ignatius in his Epistle to Polycarp the Bishop of Smyrna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After the Lord thou shalt be the curator of the widows. And accordingly Polycarp himself speaking of the Elders or Bishops, among the parts of their office reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they visit and take care of all that are sick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not neglecting the widow, or orphan, or the poor, and therefore, saith he, must be far from the love of money, as S. Paul appoints in the qualification of the Bishop. And therefore as the bounty of the first believers, Act. 2. was brought to the Apostles feet, and they by that means were made the dispensers of it; so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judaea was by them delivered into the hands of the Elders or Bishops of the Churches of Judaea, Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ. And so Epaphroditus that was sent with the liberality of the Church to Paul, Phil. 4. 18. and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that ministered to his wants, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time. By all which the account and reason appears why the ancients do explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, helps here, by praefectures, this office of providing for and looking to the poor being a special part of the Bishop's power, which he had over the goods of the Church in the forecited Canon Apostolical.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Governments] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Latin gubernationes, and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles, and by them committed to the care of the Bishops, set down here under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers, who, as they farther instructed the congregations which had received the faith, so did they rule and order and administer them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius.) Hence I suppose it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastor, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of a pastor, denotes this power of ruling, and is the description of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler, Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who shall rule the people, and is applied first to Christ, Mat. 26. 31. Joh. 10. 11, 14. Heb. 13. 20. 1 Pet. 5. 4. (and joined with Bishop 1 Pet. 2. 25.) then to S. Peter, Joh. 21. 16. then to the Bishops of Asia, Act. 20. 28. then to the Bishops of the Jews in their several dispersions, 1 Pet. 5. 1. so 'tis joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher Ephes. 4. 11. and not as a several office from that (as Apostles, Prophets, and Evangelists had been) but as two parts of the same persons office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Pastors and Teachers, noting these governor's of the several Churches to have been the teachers also: And so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being named in the former part of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added in the latter, to denote the ruling powers that belonged to those teachers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, being all one in effect with the Pastor & Teacher in one person, Eph. 4.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Diversities of tongues] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, will be best discerned by 
* In 〈◊〉, 1.  Eustathius, who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strange language, and by 
* Stre●●. 1.  Clemens, who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the voices of barbarians which have not been learned. And though this equally belongs to all strange languages, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet it must be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinds, or sorts, of tongues in this place, and v. 10. signifies with some restraint, not all the languages of the world, as was in the effusion of the Spirit on the Apostles Act. 2. but some sorts of languages which they had never learned, in order to their preaching to those people which used those languages. For it must be observed, that though the power of miracles, indefinitely all miracles, even to the raising the dead, removing mountains, etc. were bestowed on the Apostles by Christ, and so in like manner power of speaking all languages of the world; yet these in this full latitude were not thought fit to be bestowed on other persons after them, but with some limitations, to one this, to another that, which was useful toward the building up of the Church, now that the foundation was already laid by Christ and the Apostles. Hence is it that some are peculiarly endowed with gifts of healing, not having those other powers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and ver. 9 nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, v. 9 that which extended to all miracles, even to removing of mountains, ch. 13. 2. And so in like manner, some had some certain languages (as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift) by inspiration; yet not all, because that was not in order to their business. And as the power of speaking with all tongues is called indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 4. speaking with other tongues, and here ch. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking with the tongues of men and of Angels, that is, all kind of languages imaginable (proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith v. 2.) so this more limited gift is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sorts, or kinds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of languages, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ch. 14. 2. speaking with a tongue, that is, some one tongue or more; for of him it is said ver. 13. Let him pray that he may interpret, which it seems he is not yet able to do, and so not to speak with all tongues. For if he could, then understanding himself well enough (as he is supposed to do v. 4, 14.) it must needs follow, that he would also be able to interpret himself, and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons, nay c. 14. 28. when two or three speak in unknown tongues, 'tis supposed possible that neither of them may be able to interpret or declare intelligibly to the people what hath been said, in which case the Apostle bids them that speak strange languages, hold their peace in the Church, that is, in the presence of believers, for to them the strange language is wholly useless. Thus though S. Paul thank God that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 14. 18. speak with tongues more than all, in the Church of Corinth; yet his very saying so is an intimation that he had not the gift of all tongues, as being not one of those Twelve on whom that gift descended, Act. 2. yet furnished abundantly for his office with the languages of all those to whom he was to preach.    

CHAP. XIII.  
1. THough I speak with the tongues of men and of Angels, and have not charity, I am become 
* a resounding brass, or a loud-sounding cymbal  as note a sounding brass, or a tinkling cymbal.]  
Paraphrase 1. If I have never so perfect a degree of the gift of languages, and do not withal study and endeavour the good and edifying of the Church, I am no better than a trumpet or cymbal that sounds a triumph, for vanity or boasting, but not at all for profit or benefit of the Church.  
2. And though I have the gift of prophecy and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.]  
Paraphrase 2. And though I can expound scripture, and know all the most mysterious and subtle parts of it, as the Gnostick heretics pretend to have (see note on 2 Pet. 1. c.) and if I have the highest degree of that faith by which miracles are wrought, so as to be able to remove mountains, and do not employ my gifts to the good of others, I am not to be compared with those that have that most excellent gift, c. 12. 13. and make use of it accordingly, to the benefit of (and preserving unity in) the Church.  
3. And though I 
* distribute all my goods and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.]  
Paraphrase 3. If I have the liberality to give away all my goods, and even the care and solicitude to distribute them to those that stand in need of them, and do not this out of any principle of charity and compassion, to contribute to the good of others, but either to please men, or acquire glory; and so in like manner, if I proceed to part with my very life, adventuring the most cruel death, even to be burnt alive, and have no charity, or sincerity of love to others, live and die without that most Christian necessary virtue, I am in comparison never the better for it.  
4. Charity note b suffereth long, and note c is 
† courteous  kind, charity envieth not, charity note d vaunteth not itself, is not puffed up,]  
Paraphrase 4. It is the property and commendation of this virtue of charity, to be so far from wronging others, that it teacheth forbearance, makes a man perfectly patient, and not revengeful of injuries, very kind, tender and compassionate, as sensible and zealous of other men's good as of his own, makes a man far from envying, very well pleased at all other men's happinesses, abates all foolish elation of mind, ambition and ostentation, as also all pride and insolence in overvaluing himself, and despising others, so very observable in the present Heretics, and disturbers of the Church, the Gnostics,  
5. Doth not note e behave itself unseemly, seeketh not her own, is not 
* highly provoked o● exasperated  easily provoked, note f 
† doth not impute the evil,  thinketh no evil,]  
Paraphrase 5. Keeps men from using others unseemly either in words or gestures, or from disorderly behaviour in the Church, inclines them to take care of others good and profit, and not only of their own praise, etc. (see note on Rom. 14. d.) permits not a man to fall into immoderate, violent distempers of anger upon what ever provocation (see note b.) imputes and reckons all the good, but●none of the evil that is done by any,  
6. note g Rejoiceth not in iniquity, but 
* congratulates with the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejoiceth in the truth.]  
Paraphrase 6. Is far from rejoicing at any others sins, his doing amiss, nay is passionately affected with sorrow for it; but when others live and act as faithful Christians ought to do, he is very much concerned in that, rejoiceth at it,  
7. 
† covereth  note h Bears' note i all things, believeth all things, hopeth all things, endureth all things.]  
Paraphrase 7. Inclineth a man to hide or conceal all the evil of another that he knows, so far as is for his good, and is not contrary to the greater good of others, to believe without prejudice all the good that he hears, or can have any ground in charity to believe of him, to hope that which he believes not, and never so far to despair of his repentance, as to give over the using all probable means which may reclaim him, and to endure much pain and trouble and loss to procure a greater good for others, than the evil we suffer herein is to ourselves.  
8. Charity never faileth: but whether 
* trophecies, they shall be done away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there be prophecies, they shall fail; whether there be tongues, they shall cease; whether 
† Knowledge, that shall be done away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there be knowledge, it shall vanish away.]  
Paraphrase 8. And for this charity, the love of God and our brethren, as it hath many branches of excellent virtue in it, so hath it privileges above all others graces o● gifts of the Spirit, particularly this, that it shall be useful to us, and be exercised by us in another world, it shall never be outdated, but last even in heaven, when our imperfect gifts of prophecy, languages, explication of mysteries, shall be swallowed up in that abyss of perfections.  
9 For we know in part, and prophesy in part.  
10. But when that which is perfect is come, then that which is in part shall be done away.]  
Paraphrase 9, 10. For our knowledge and prophecy, & other graces and gifts being now imperfect, must give way to the perfect state, and become absolutely useless then.  
11. When I was a child, I spoke as a child, I 
* was affected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understood as a child, I 
† reasoned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thought as a child; but when I became a man, I put away childish things.]  
Paraphrase 11. As it fares in the change of ages in a man, our words, our affections, our inclinations, and our reasonings are quite changed; in the compass of a few years, we neither say, nor desire, nor understand any thing, as some years before we did: so much more is it betwixt this and another life.  
12. For 
* we see yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now we see through a glass darkly, but then face to face: 
† I yet 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now I know in part, but then shall I know even as also I am known.]  
Paraphrase 12. For now our vision is very dark and imperfect, looking at things as when they are showed us through a glass, on purpose to give us but a glimpse of them; but when we come to heaven, we shall then see as perfectly as if we looked close to it, know God as truly as we have hitherto been known by him.  
13. And now abideth faith, hope, charity, these three; but the greatest of these is charity.]  
Paraphrase 13. So that it is evident, that as faith, hope, and charity, are far to be preferred before all other gifts of the Spirit, which are given men for the benefit of others v. 2. so of those three graces or divine virtues charity is the most excellent, whether considered in itself, or in the duration of it. In itself it is the most necessary grace here, v. 1. etc. and all the other whether graces or virtues are but means for the working of this, our Faith teacheth it, and our Hope excites it, and Charity is the end of the Commandment, and Faith must be perfected by it, and without it all the gifts mentioned v. 1, 2. are nothing worth, and are given men for the working of that in others: and so likewise in respect of the duration, the gifts were soon to vanish (and are now vanished long since, the gift of miracles, of languages, etc.) and Faith and Hope will vanish with this life; for Faith is of things not seen, and therefore ceaseth when vision cometh, and so Hope if it be seen, is not Hope, but Charity shall never be outdated, but last and flourish when we come to heaven, and be then a special ingredient in our happiness, which indeed consists in loving God, and having common desires with him, and loving all whom he loves, (not the damned, who are vessels of his wrath) and that eternally.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Sounding brass] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cymbal here is an instrument of loud music may appear, not only by the Epithets which are given it Psal. 150. 5. the loud cymbals, and the high-sounding cymbals, but also by the 〈◊〉 of the consort there mentioned, the sound of the trumpet in the first, and (after the psaltery and harp, timbrel and pipe, stringed instruments and organs) this of the Cymbal in the last and highest place, and that no doubt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wind instrument of brass, as appears by Hesychius, who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments with brazen mouths, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brazen cymbals. So improbable is it that this should be that tinkling instrument of so slight and low a sound, that now we call by that name. This more appears by the Epithet here added to it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which certainly signifies a loud noise or cry, a shout either of mariners and the like, when they set all uniformly to some work of difficulty▪ to hoist the main sail, to which they all must join, and summon one another to it by that shout, or else of Conquerors in a field, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word notes shouting for victory, saith Hesychius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a song of victory, or shout of acclamation. And that signifies this instrument to be such as was then used (as the trumpet, meant, I suppose, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resounding brass, is now) for those solemn military Ovations and triumphs; and in that respect it seems most applicable to the gift of tongues in the Church, as that is opposed to Charity. Charity is all for the edification, the benefiting and profiting of others; but the gift of tongue, being only useful, as a miracle, to convince unbelievers, and to speak intelligibly to them which are of another nation, and not at all useful to believers of their own nation that understood not a strange tongue, may, in respect of them, fitly be compared to a Cymbal, or trumpet, sounding a triumph for ostentation, but not for edification, as is insisted on at large in the fourteenth Chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Suffereth long] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for slowness to wrath, or revenge, in opposition to quick resentment of injuries, is sufficiently known, Rom. 9 22. and so it is to be taken here, as a first and principal act of Charity, on which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is kind, or good, or gentle, or gracious, fitly attends. This differs from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not exasperated, or highly provoked to anger, v. 5. especially in two things. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the height or pitch to which it advanceth, as the paroxysm is the sharp fit of the fever; and so that part of the character of Charity is, that where that is planted, it moderateth anger, and suffers it not to boil to that height, but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the deferring and putting it off; the charitable man is so far from rash anger, or sudden revenges, that he can bear and forbear long. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is restrained to the passionate, sharper part of anger, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the former to the rational and heavier part of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which relates to revenge, or inflicting of punishment. This is otherwhere expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow to wrath, Jam. 1. 19 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 24. bearing with evil, not apt or forward to punish those that do amiss; to which is annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in meekness instructing opposers. Contrary to this are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce 2 Tim. 3. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Is kind] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, tenderness of compassion, kindness toward the neighbour, making all things that belong to him as if they were his own; and so it seems to signify here, that it is the property of Charity, where it is planted, to infuse a benignity into their nature, making them consider others as they do themselves, and so extend the same liberality and kindness to them that stand in need of it, that in the like case they would wish to themselves; a Godlike quality, attributed to God himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord is gracious, 1 Pet. 2. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Vaunteth not] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, or of what origination it is, whether Greek or Latin, is somewhat difficult. Among the ancient Greeks it is not met with, but among the most ancient Latins it is; Perperi in Accius, and perperitudo, and perperàm facere very ordinarily. Which makes it reasonable to resolve it a Latin, not a Greek word originally. Then for the meaning of it, in the Latin it signifies generally to do amiss, perperàm opposed to rectè, but in the Greek, the Glossaries, and the ancient Fathers do differ, and yet prettily well agree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, is elated, sets himself out at the greatest advantage; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lifted up, and foolish, (and therefore when in Phavorinus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should doubtless be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness, and so presently to the same word he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And Phavorinus hath pointed to this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for which S. chrysostom reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and what that is will be best judged from Antiochus, 
* Bib. Pat. Gr. 10. ●. p. 1133. C.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not lifted up above measure, not exalted with an opinion of himself, as appears by the opposites there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowly-minded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depressed in heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accounting himself to be an unprofitable servant) when the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the meaning is, that he runs not headl●ng, praecipitous, as giddy proud fools are wont to do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that falls upon any action before consideration, or deliberation, rash, unadvised: so 
* p. 1204. 〈◊〉.  Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of longanimity and lenity of mind, saith, that he that hath it, is (among other things) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not guilty of that praecipitous rashness that wrathful men are subject to (and therefore when Hesychius hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will be reasonable to correct, and read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) 
* ●edag. l. 3. c. 1.  Clemens Alexandrinus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adorning and dressing one's self gaily; and 
† in De 〈◊〉  S. Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What doth it signify? All that 〈◊〉 put on not for use, but ornament. So in 
* l. 1. Ep. 13.  Cicero ad Attic. Ego autem ips●, Dii boni, quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novo auditori Pompeio? that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how did I set myself out, play the Orator, decking or adorning my speech with borrowed beauty? where, it seems, it notes an ostentation of eloquence, as of any thing else. From these severals put together the result may seem to be this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that ambitious ostentation, setting himself out, which proceeds from a foolish, giddy pride and elation of mind; and puts a man forward upon all headlong, precipitous actions in pursuit of his own glory or to satisfy his own intemperate humour. Thus in Accius, ductabilitas nimia, and perperitudo, are put together, an easiness to be led, and an hasty rash precipitous behaviour. And then the excellence of Charity (as in other things) appears in this, that, where it is truly planted, it keeps a man from this foolish, giddy elation of mind, which breaks out precipitously into all ambitious, ostentatious actions, and renders him ridiculous by an undue unconsiderate pursuit of his own glory, or praise; whereas the true Christian love of others, so contrary to self-love, the source of all this, is busied in the advancement of the real concernments of others, and sets considerately about that, and runs not headlong after such improper ways of getting in any aerial empty good unto themselves.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Behave itself unseemly] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is a matter of some question. That which seems most commodious to some circumstances of the place is, that it is one effect of the grace and duty of Charity to our Brethren, that he that hath it, doth never use others unseemly in words or gestures, but especially not reproachfully. Thus will it fitly be joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not puffed up, contumelious behaviour being a natural concomitant of pride and arrogance. And accordingly as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so it should be read, not as the copy corruptly hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth uncomely in general, so he explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an uncomely death, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproachful, contumelious, to which it will be consequent, that the Verb may also signify to deal reproachfully and to do so is very contrary to Charity, of which therefore it is here denied. The notion which Erasmus hath of it for being ashamed of nothing, doing any the meanest offices, though it might be agreeable to the Context, as an act of high Charity, doth not yet any way agree with the nature of the word. And the other notions of doing no dishonest thing, etc. affixed by others, will not agree with the Context, which belongs all to duties of charity to other men, whereas this is terminated in ourselves. Only it may be worthy of consideration, whether (this chapter of the marks and effects of charity being founded in the discourse of gifts in the Church, c. 12, and both compared with and set before them, here, v. 1, 2, 8. and also set opposite to the factions and divisions incident to the irregular use of them, and so particularly pursued c. 14.) this, and many other parts of the character of charity, be not so to be interpreted, as may most immediately refer to that matter. Thus the three immediate precedents here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envieth not, vaunteth not, is not puffed up, seem peculiarly to mark out the malice and pride and ostentation of the Gnostics, and then, proportionably, so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaves not itself disorderly; that is, where true Christian charity is, (opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, c. 8. 1.) it hath this effect, it keeps men from irregular disorderly behaviour in the Church, such as are mentioned, c. 14. throughout, but especially v. 23, 35. and in respect of which it is prescribed in the end of the chapter, that all things be done (in the Church certainly) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly, which may very reasonably be thought to interpret the contrary here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore I have not omitted this interpretation in the paraphrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Thinketh no evil] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies must be doubtful, because both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable of two interpretations: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify to think, as that signifies to design; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil may be hurt or mischief: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to imagine mischief, design in the mind, contrive hurt to any, and so thinking evil signifies Gen. 50. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil thoughts; are wicked machinations, (see Note on Mat. 15. e.) On the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to reckon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to account, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil is also wickedness in any man, as well as mischief to him. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to impute, or account, sin to any man. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 8. is rendered truly, imputing of sin, that is, accounting sin to any, reckoning it, charging it on him. To this purpose S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he suspects no ill of him whom he loves, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, charity endures not to receive any ill suspicion of any. And this latter is more probably the meaning of the phrase here. For this may fitly be reckoned among the excellent effects of Charity, that it keeps a man, in whom it is, from reckoning or imputing of evil to any man; whatsoever good another doth, it makes one impute that to him, commend him, reward him for that, as it was God's charity to Abraham (and to all sincere believers) that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impute righteousness unto him, though he performed not exact obedience, or such to which the reward was due. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil, that which is amiss, (all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will not suffer him to impute that any way to his disadvantage. This a man will be otherwise apt enough to do, if Charity do not restrain him; and a most commendable virtuous act it is, a special ingredient in raising that great elegy of Charity premised in the first verses of the Chapter, that it accounts, reckons, imputes the good, but not the evil, whereas the designing of mischief is itself so vile a thing, so contrary to the laws of common humanity, that an heathen virtuous man, without the advantage of Christian charity, will not think fit to do so: And merely to restrain one from that diabolical, malicious humour, is not so commendable, or so excellent a thing. To this rendering of it agree the several glosses in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis certainly a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should certainly be again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All tending to this, that it signifies to reckon, (see Note on Rom. 3. b) as generally it doth in the New Testament. Another notion yet there is which is affixed to this phrase, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to suspect evil, but that is expressed by another phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  9 4. and that Charity permits not a man to do that, is in effect said, v. 8. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it believes all things, believes always the best of every man▪ for that is all one with suspecteth not evil.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Rejoiceth not in iniquity—] For the explaining this verse, it must first be resolved what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify, (in opposition to the peculiar notion of truth,) deceit or falseness, as when it is said of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is true, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7. 18. there is no unrighteousness in him, that is no deceitfulness, (see Note on Lu. 16. a.) And then the meaning will be, that true Charity infuses such a value of truth, and dislike of deceit and cozenage, that it permits not any man to be pleased with any such act either in himself or others. But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in a wider sense for all wickedness, and peculiarly for the villainies of the Gnostics, Rom. 1. 18. so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for purity and sincerity of goodness 1 Cor. 5. 8. and so 3. Joh. 3. and often in other places; and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejoiceth not, denotes the taking no pleasure, but on the contrary being very sad, extremely grieved (as Isa. 66. 4. that in which I delighted not is their abominations v. 3.) so the full meaning of the verse will be, that Charity will make a man truly mourn and grieve at any sin committed by other, (so far is it from the practice of the Gnostics, which delight in debauching men to unchristian sins,) and most heartily rejoice to see men discharge their Christian duty, live in all manner of sincerity. And thus saith S. John 3 Joh. 4. that he hath no greater joy, then to hear that his children walk in the truth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Bears] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cover, and is, within a very little, the Latin tego, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tectum, is sufficiently known; and therefore by Hesychius 'tis first expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cover, to contain, and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry, to endure. And that this notion of covering belongs principally to concealing, in opposition to speaking out or reporting, may appear by Hesychius also, who in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cover words, and not report them, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referring to silence, or holding the peace. And this is the most probable notion of the word here, where speaking of Charity, that it rejoiceth not in iniquity (that is, is so far from joying to see another offend, that it produceth geeat sorrow and compassion for it) but, on the other side, rejoiceth together in the truth, is very glad to see men do as they should do, live in all Christian sincerity, he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a farther evidence of that temper, conceals all the ill of another, unless when 'tis greater charity to reveal it, (as Pro. 10. 12. it is said of love, that it covers all sins) and then goes on, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believeth all things, that is, all things that are said for the excuse or mitigation of a fault, (which is the quality of the supernal wisdom, Jam. 3. 17. that 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easy to be persuaded of that which tends to mitigate the fault) and when nothing is said in defence, or excuse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeth the best that the matter is capable of: And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endureth all things, whatsoever of injury comes to him by another's fact, he is most ready to bear, and never meditate revenge. Which is the very thing that must be meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it were rendered, beareth all things; as in Hesychius 'tis manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of bearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure. And that is one farther evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the other notion; for else there would be no avoiding a tautology. It is true that ch. 9 12. it may bear another sense (for the word certainly signifies to endure, as well as to conceal) and yet that with somewhat of this notion in it; for the sense lies thus, we might use our liberty or authority, claim the privilege of labourers, that is, to be provided for by those for whom we labour, but we have not done so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make no such claims, but endure hardship, rather than hinder the propagating of the Gospel by insisting on this right.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. All things] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things though it be an universal, is not to be taken in the utmost extent, but according to the use of the like phrases in all languages, wherein the universal sign affixed either to persons, or times, or places, or things, signifies only a greater number, but not all without exception. So when Psal. 14. 4. it is said of the children of men, that they are all gone out of the way, all become abominable, it is manifest that it is not spoken of all men without exception; for v. 8. there is mention of God's people, and v. 9 of the righteous. So for things Joh. 14. 26. the holy Ghost shall teach you all things, and bring all things to your memory; not absolutely all, but all that were useful to their office. So 1 Cor. 10. 23. All things are lawful to me, that is, many of those things which are unexpedient, or all indifferent things. So Phil. 4. 13. I can do all things is determined there to the things there spoken of, to want, and to abound, etc. and so here the covering, and believing, and hoping, and enduring all things, is the concealing and burying in forgetfulness many considerable injuries and evils of other men, believing, and hoping, and enduring very many things, which they which have not this excellent divine grace of Charity will never do.    

CHAP. XIV.  
1. 
* pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOllow after charity, and desire spiritual gifts, but rather that ye may prophecy.]  
Paraphrase 1. Let the prime supreme care be to do good to others, and in order to that, of all spiritual gifts which you are to desire zealously, that of interpreting Scripture is the most useful, see note on Lu. 1. n.  
2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God; for no man understandeth him, 
† though he by the spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  howbeit in the Spirit he speaketh mysteries.]  
Paraphrase 2. For he that by the gift of God speaketh any unknown languages, only to show what he can do, must be supposed to speak to the understanding of none but of God, and then he speaks indeed by that gift or afflation, mysteries or hidden things, but no body receives benefit by him.  
3. But he that prophesyeth speaketh unto men 
† edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to edification, and exhortation, and comfort.]  
Paraphrase 3. But he that declareth to others what himself understands of holy things, speaks to men's profit and instruction, admonisheth and exhorteth them to all Christian practice, and comforteth them from the promises of Christ.  
4. He that speaketh in an unknown tongue edifieth himself, but he that prophesieth, edifieth the Church.]  
Paraphrase 4. He that speaks a strange language, can benefit no body but himself; but he that interprets Scripture, doth that which much tendeth to the confirming and benefiting the congregation, improving them in spiritual knowledge.  
5. I would that ye all spoke with tongues, but rather that ye prophesied; for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying.]  
Paraphrase 5. I had much rather that ye had the gift of prophesying then of strange tongues, for expounding of Scriptures is infinitely more useful to the Church than the gift of tongues, unless he that useth that gift doth after tell them in plain words what he meant, for unless he do so, the Church can receive no advantage by him.  
6. Now brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?]  
Paraphrase 6. For strange tongues are not at all profitable for them that are already Christians; that which is profitable is either 1. expounding sacred figures, or 2. communicating one's knowledge in great mysteries (see note on 2 Pet. 1. c.) or 3. interpreting of difficulties of Scripture, or 4. moral catechistical institution, teaching you what men ought to do and believe.  
7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?]  
Paraphrase 7. This you may discern by an ordinary similitude, for when sounds are made by instruments, unless those sounds are set to some tune, no man can tell what to make of it.  
8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?]  
Paraphrase 8. And particularly the trumpet, which is used to sound alarms, doth so by a particular distinct sound; and if that be not sounded, no man that hears a trumpet will think himself bound to make ready.  
9 So likewise you, except ye utter by the tongue 
* intelligible speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.]  
Paraphrase 9 So if you, that have the gift of strange languages, do not by that means speak that which the Auditors may understand (for to that end sure were those languages given, that you might speak to every one in his own language, Act. 2. 6.) how shall any man be the better for your languages? your words shall be poured out into the air unprofitably.  
10. There are, it may be, so many kinds of 
† languages— and none of them is without some language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (but the Ks. MS. leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  voices in the world, and none of them are without signification.]  
Paraphrase 10. There are, for example, seventy languages, and every nation speaks some or other, and understands that, but ordinarily no other.  
11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me.]  
Paraphrase 11. And therefore if he that hath all these languages speak to me in any but that which I understand, he speaks to no more purpose to me, and I receive no more advantage from him, then if a couple of men of several country's should talk one to another, and neither understand a word of the other.  
12. Even so ye, for as much as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church.]  
Paraphrase 12. So ye also, seeing ye would fain have some of those extraordinary gifts of the Spirit (see note on Lu. 9 e) seek those gifts especially by which the Church may receive edification and advantage, that so you may do somewhat more than ordinary, and of that sort is prophesying.  
13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret.]  
Paraphrase 13. And in stead of amazing people with strange languages which they understand not, let him pray to God for the gift of expounding strange languages, that he may help others to understand them that speak thus.  
14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.]  
Paraphrase 14. For if by that gift of tongues I pray in an unknown language, my gift, or the gift of tongues which is given me, prays, but my understanding lies idle (see note on Lu. 9 e.) does no body else any good; I make use of my gift of tongues, which I myself understand, but I make no use of that understanding of mine to make others do so too.  
15. What is it then? I will pray 
† by the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the spirit, and I will pray 
* by the understanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the understanding also; I will sing 
† by  with the spirit, and I will sing 
* by  with the understanding also.]  
Paraphrase 15. What then is it that is most desirable? Why, that if in praying I make use of the gift of tongues, which is intelligible to myself, I pray also by my understanding, so as he that hath not the gift of tongues is wont to pray, that so my understanding my be useful to others, and help them to understand also; and so likewise that I may make use of the gift of tongues in singing Psalms, and sing also by my understanding, so as he that hath not those extraordinary gifts is wont to sing, that is, so as shall be intelligible to-others.  
16. Else, when thou shalt bless with the spirit, how shall he that occupyeth the room of the 
† vulgar person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unlearned say note a Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?]  
Paraphrase 16. For if thou administer the Sacrament in an unknown tongue, how shall the people that receive, say, Amen, at thy administering of it, when they understand thee not?  
17. For thou verily givest thanks well; but the other is not edified.]  
Paraphrase 17. And in that case how well soever that be done which thou dost, yet 'tis clear 'tis not for the advantage of others, or benefit of the Church.  
18. I thank my God, [I speak with tongues more than you all.]  
Paraphrase 18. I have the gift of tongues more than any of you hath it.  
19 Yet in the Church I had rather speak five words 
* by  with my understanding, that 
† I may instrust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by my voice I might teach others also, then ten thousand words in an unknown tongue.]  
Paraphrase 19 But for the benefit o● others▪ 'twere much better that I spoke, though never so little, from my own understanding, so as he that hath not the gift of tongues is wont to speak, so that others may understand, and be instructed by me, than never so much by the gift of tongues, when no man knows what I say.  
20. Brethren, be not children 
* in your affections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  in understanding: howbeit, in 
† wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  malice be ye children, but in 
* affections be ye perfect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understanding be men.]  
Paraphrase 20. Brethren, 'tis a piteous thing to be thus childishly affected (see note on Lu. 1. 5.) to brag or boast of useless, gainlesse things, such as is speaking what no man understands: In respect of sin, be as like children, that is, as innocent as you will, but be more mature and manly in your affections.  
21. In the Law it is written, With men of other tongues and 
† or, by the lips of others, or strangers, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  other lips will I speak unto this people: and yet for all that will they not hear me, saith the lord]  
Paraphrase 21. In the old Testament in the prophecy of Isaiah c. 28. 11. 'tis mentioned as a miracle showed to the people, that God would send prophets to them in languages which they understood not, and yet that this so great a miracle should not work on them.  
22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.]  
Paraphrase 22. By which it appears that the use of the gift of tongues is principally as a miracle, and that for the converting of unbelievers; but interpreting of Scriptures, and teaching Christian doctrines, is that that is most proper for believers.  
23. If therefore the whole Church be come together into some place, and all speak with tongues, and there come in those that are 
* vulgar persons v. 16.  unlearned or unbelievers, will they not say that ye are mad?]  
Paraphrase 23. If therefore in a society of Christians and none else, all that speak shall speak strange languages, what will an ordinary man, or an unbeliever think or say? would he not think them all mad, if he should casually come among them?  
24. But if all prophecy, and there come in one that believeth not, or one unlearned, he is 
† discovered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  convinced of all, he is judged of all.]  
Paraphrase 24. But if that which they are about be the interpreting of Scripture, promulgating the doctrine of Christ, this may probably work upon them that hear, though they came in unbelievers.  
25. And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, 
* proclaiming that God is really among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and report that God is in you of a truth.]  
Paraphrase 25. And coming to a sight of their sins they will be forced to do reverence, and confess that God is in such a congregation as that.  
26. How is it then, brethren? when ye come together, every one of you hath a Psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: let all things be done unto edifying.]  
Paraphrase 26. If then ye demand, how ye shall behave yourselves in Church-meetings; ●ake care especially that, what ever ye do, whether by the afflation of the Spirit ye compose Psalms (see note on Eph. 5. g.) for the praising of God, as was used especially in the Eucharist v. 15, 16. or whether ye make use of your gift of languages (note on c. 12. ●.) or whether ye explain the figures of the old Testament (see note b.) or whether ye interpret what others have spoken in an unknown tongue, all be done so as may be most to the benefit and advantage of others.  
27. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by course, and let one interpret.]  
Paraphrase 27. And whensoever any use the gift of tongues, let not above two or three do it at one time, and they one by one, and let one of them interpret all that the rest have spoken.  
28. But if there be no interpreter, let him keep silence in the Church, and let him speak to himself and to God.]  
Paraphrase 28. And if none present he able to do that, let not him that hath the gift of languages speak in the Church, the place of believers (but reserve his tongues for the converting of strangers) and in the mean time keep his languages to himself, to be used at his own home betwixt God and him in private.  
29. Let the prophets speak, two or three, and let the other judge.]  
Paraphrase 29. And as for the gift of tongues, so next for prophesying, let that be done by those who are endowed with that gift, two or three in a day, the rest of those who have the like gift of prophecy, passing judgement on that which is done by them.  
30. If any thing be note b revealed to another that sitteth by, let the first hold his peace.]  
Paraphrase 30. And if, while one that hath that gift is reading or expounding any part of Scripture, another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty, let it be free for him to do so, and in the mean while let the other, that was speaking, give way to him.  
31. For ye may all prophecy one by one, that all may learn, and all may be 
† exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comforted.]  
Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another, and if ye do so, that will be the best way to instruct and exhort all others.  
32. And the spirits of the prophets are subject to the prophets.]  
Paraphrase 32. And it cannot be objected against this, that they that are thus inspired, cannot thus stop themselves; for the afflations or inspirations of such prophets as are here spoken of, may be ruled by the prophets, that is, by them that have them; the Christian gifts of expounding, etc. being not like the afflations of evil spirits which put them into ecstasies, God's gifts to the Church are (as even Prophecy itself appeared to be in Jonah) such, as it is in their power to restrain, and consequently they may prophecy one after another, v. 31.  
33. For God is not the 
* God of disturbance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  author of confusion, but of peace, as in all Churches of the saints.]  
Paraphrase 33. For the Spirit of God is not a violent, ecstatical, impetuous, but a quiet, soft spirit, as appears by the effects in all well-tempered, constituted Churches.  
34. Let your women keep silence in the Churches: for it is not permitted unto them to speak, but 
† or, let then be subject to their 〈◊〉 bands, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they are commanded to be under obedience, as also saith the Law.]  
Paraphrase 34. As for your women, let them be so far from teaching, that they do not so much as speak, by way of ask questions, in the Church, but acquiesce in the judgements of their superiors, particularly their husbands, as the law of God commands Gen. 3. 16.  
35. And if they will learn any thing, let them ask 
* their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their husbands at home: for it is a shame for women to speak in the Church.]  
Paraphrase 35. What therefore they desire to be instructed in, they must seek it by their husbands, by whom it may be conveyed to them (if not from their own skill, yet from those that are able to instruct, the officers of the Church) much more decently then by their speaking or ask questions in the Church, the doing of which is uncomely in a woman, as arguing some pride in her, or weakness in her husband.  
36. What? came the word of God out from you? or came it unto you 
† alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  only?  
Paraphrase 36. As for you that take upon you to order otherwise, are you the planters of the Gospel? or did the Apostles, that planted, give none but you directions, that you must do contrary to all other Churches, particularly to Jerusalem, and suffer women to speak in your Churches?  
37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the lord]  
Paraphrase 37. If any man be a proph●t, or have any other spiritual gift, or afflation, let him receive these directions as the commands of the Lord, or not pretend to be a true prophet. For the Apostles (and such am I) being the men entrusted by Christ to convey the Gospel to the world, and to preserve order in the Church, are to be obeyed by the Prophets themselves; and in matters of difference the resolution is to be made by the Apostles, as the Governors of the Church, not by the prophets or the spiritual.  
38. But if any man be ignorant, let him be ignorant.]  
Paraphrase 38. But if any man doubt of it, resist the directions, let him continue to do so, his will be the danger of it.  
39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.]  
Paraphrase 39 To conclude therefore, prophesying, teaching, exhorting is the thing by which the Church is most profited, and for the gift of tongues, 'tis that that they which have may be allowed to use, if they do it according as I have directed.  
40. Let all things be done decently, and 
* according to appointment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in order.]  
Paraphrase 40. Let all things therefore be done according to the custom of the Church, (which is the rule of decency) and according to the orders and directions which now, and at other times, have or shall be given you by me. And this is all I shall now add on this subject.  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Amen] The word Amen is an expression ordinarily used by the people, by way of assent to the prayer made by another before them, being an Hebrew Adverb of affirming, and so rendered by Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfully. For, as Maimonides saith, 'twas a custom of the Jews in their daily prayers, that he that had not skill or ability to pray himself, should say Amen, but he that had ability, should pray himself. The former of these was he that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private or vulgar person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. the younger, as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 788.  Lucian defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude or congregation, which the wise men call Idiots. This custom is clearly deduced from Deut. 27. where all the people of Israel join in this; and so in the Psalmist particularly on this occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing of God, Blessed be the Lord God of Israel from everlasting and world without end, and let all the people say, Amen. So Neh. 8. 7. All the people answered, Amen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the laity peculiarly, (as that differs from the Priests) who therefore in all reason are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Talmudists have a threefold Amen: 1. Amen pupillum, saith 
† he. N. T. c. 5.  Caninius, when one prays, and another that understands not what he saith, gives answer to him, parallel to this of the idiot in this place; 2ly, Amen Surreptitium, a stolen Amen, when 'tis before the end of the prayer; and 3ly, Sectile, when he cuts it into two parts, A-men, as he that yawns, or is a doing or minding something else. Now the use of this Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy giving thanks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seems here to refer to the custom of the ancient, and it seems Apostolical, Primitive Church, which was at the consecrating of the Lord's Supper, for to that the giving of thanks seems to belong, according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 16. At the ending of which, saith Justine Martyr Apol. 2. there was a solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acclamation of Amen by the people.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  30. Revealed] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify a vision, or passively, a receiving a revelation, by ecstasy, or dream from God, but only a sense or notion, a meaning or interpretation of a piece of Scripture, that through some figure (or the like) hath much difficulty in it, may appear by ver. 6. where in opposition to the miraculous speaking of tongues, those four ways of expounding in the Church are set down, and the first of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revelation, or expounding of sacred figures, etc. So v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a revelation, as hath an interpretation, is of him that can expound any such figure, as the other is he that can interpret a strange language; and so here in this verse, that which is here hath a revelation must be expounded by the prophet's speaking ver. 29. For thus it lies, Let the prophets speak, two or three, that is, so many in a meeting: If another that sitteth by have any revelation, that is, if whilst one is a speaking, another be, or conceive himself able to expound the difficulty, then let the first, that is, the prophet than a speaking, hold his peace, give way to him; where, as the prophets speaking is all one with having a revelation, so the thing thus delivered being to be judged of by others, whether it be right or no, (let others judge, ver. 29.) is concluded not to be any special revelation from God, for if 'twere supposed such, it ought not to be subject to others judging of it. And than what is here said will clearly be explained by that which we read in Philo (lib. Omnem probum liberum esse) where speaking of the Doctors of the Jews, when they are set in the Synagogues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One reads the bible, some part of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And another of the more skilful, or Doctors, passing through those that are not known, that is, the more difficult passages, expounds. This was called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching or expounding in their Synagogues. See Note on ch. 1. c.    

CHAP. XV.  
1. MOreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye 
* have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand,]  
Paraphrase 1. As to that great heresy of some among you v. 12. that deny the resurrection, I shall now speak the very same which at my first preaching the Gospel among you I taught, and which ye then embraced, and for some time, till these Gnostick false teachers crept in among you, ye never made question of,  
2. By which also 
† you are escaped; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye are saved, 
* after what manner I preached unto you if you keep in memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if ye keep in memory what I preached unto you, unless ye have believed 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in vain.]  
Paraphrase 2. By which also you were converted & fetched out from the midst of the Gentile world, after what manner, if your memory serve you, I delivered the story to you with all the circumstances and explication of difficulties, unless your believing and receiving the Gospel were light and rash and inconsiderate, or unless what you then received be now quite vanished.  
3. For I delivered unto you 
* among the principal things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first of all that which I also received, how that Christ died for our sins according to the scriptures,]  
Paraphrase 3. For one of the principal things which I told you, and which I myself had learned at my first believing the Gospel, was this, that as Christ died for our sins,  
4. And that he was buried, and that he rose again the third day according to the scriptures.]  
Paraphrase 4. And his body was laid in the grave, so on the third day, according to the prophecies of the scripture, he rose from the grave,  
5. And that he was seen of Cephas, then of the twelve.]  
Paraphrase 5. And after his rising appeared to Peter, Lu. 24. 34. and then to the whole college of disciples, Lu. 24. 36. consisting formerly of twelve, and so soon after again, though now one of them was wanting.  
6. After that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep.]  
Paraphrase 6. After that he was seen in Galilee Mat. 28. 7. by near five hundred believers or Christians at one time, of whom a great part are now still alive ready to testify it, but some of them are dead.  
7. 
† Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  After that he was seen of note a James, then of all the Apostles.]  
Paraphrase 7. Besides all these, he was, presently after his resurrection, seen by James the Bishop of Jerusalem, then by all the twelve Apostles, Joh. 20. 25.  
8. And last of all he was seen of me also, as of 
* an abortive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one note b born out of due time.]  
Paraphrase 8. And after his ascension to heaven he spoke from thence, and exhibited himself to be seen by me, who before had not seen him, being not a disciple of his then, but after his ascension converted by him, and received through his special favour into the number of his Apostles, though most unworthy of that dignity.  
9 For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God.]  
Paraphrase 9 For I having first been a great persecutor of Christianity, though by Christ I was thus miraculously called to be an Apostle of his, am not yet worthy to be so esteemed, but being by Christ so constituted, am yet for that former life of mine, inferior to all the rest of the Apostles of Christ, who were never thus guilty.  
10. But by the 
* favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace of God I am what I am: and his grace which was 
† toward me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bestowed upon me was not in vain: but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.]  
Paraphrase 10. Though being by his special favour so constituted, I have since laboured to walk worthy of it, and have been more industrious and laborious than all the rest that had been his disciples here: yet what I have thus done is not to be imputed to me in any manner, but to the grace and goodness of God that went along with me, and enabled me to do what I have done.  
11. Therefore, whether it were I or they, so we preach, and so ye believed.]  
Paraphrase 11. Well then, whether ye look upon me, or upon them to whom he appeared here on earth, and so were eye-witnesses of his resurrection, I am sure ye can have no grounds from either of doubting of this truth, for both they and I preached the same among you, and at our preaching you then received and believed it.  
12. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?]  
Paraphrase 12. Now upon this foundation thus laid, that you can have no reason to doubt it, it follows that the dead truly rise, and then how comes it to pass that some of your Churchmen, that have received the faith by our preaching, begin now to deny all resurrection?  
13. But if there be no resurrection of the dead, then is Christ not risen:]  
Paraphrase 13. These are presently confuted, supposing it granted that Christ is risen from the dead:  
14. And if Christ be not risen, then is our preaching vain, and your faith is also vain.]  
Paraphrase 14. Which if it be not true, then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it.  
15. Yea, and we are are found false witness of God, because we testified of God that he raised up Christ, whom he raised not up, if so be that the dead rise not.]  
Paraphrase 15. And ye must suppose of us who taught you Christianity, that we taught you a mere forgery, for such must the resurrection of Christ be, if there be no resurrection from the dead.  
16. For if the dead rise not, then 
* neither hath Christ been raised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not Christ raised.]  
Paraphrase 16. For thus one may argue backward, If there be no possibility for a man by the power of God to be raised from death, then is not Christ raised.  
17. And if Christ be not raised, your faith is vain, ye are yet in your sins.]  
Paraphrase 17. And if so, than all that we have preached to you, particularly remission of sins upon repentance, being bottomed on the resurrection of Christ, Act. 5. 31. is to be supposed false also.  
18. Then they also which are fallen asleep in Christ are perished.]  
Paraphrase 18. And they that have lost their lives for Christ's sake, have had nothing to pay them for those losses, have perished eternally, and so lost very much by their fortitude, which must argue madness in them, if they believed not a resurrection, (for then they had better have kept the life they had, till a natural death had called it from them) and must argue a gross error in those first Christians, Stephen and James, etc. if they believed that which had not truth in it.  
19 If in this life only we 
† have hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have hope in Christ, we are of all men most miserable.]  
Paraphrase 19 And indeed, if Christ were not risen, if all our hope in Christ had been rterminated with this life of his on earth (or if all the advantages which we reap by Christ, are those which we enjoy here, who are worse used than any other men, persecuted continually for our profession of Christ) it would then follow, that (as once the Apostles deemed themselves upon his death, not knowing he was to rise again, so) we Christians should be the most unhappy persons, the most proper objects of compassion that are in the world.  
20. But now is Christ risen from the dead, and become the first-fruits of them that slept.]  
Paraphrase 20. Which now, blessed be God, is much otherwise, for Christ being risen, he, by rising himself, raiseth all others with him (as in the consecrating of the first-fruits, the whole harvest is also consecrated) and then we that are miserable here, shall be rewarded there, (and so his resurrection is a certain proof, that other men shall have a resurrection also, which is the sum of the arguing from v. 12. till this place.)  
21. For 
* seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  since by man came death, by man came also the resurrection of the dead.]  
Paraphrase 21. For as one man brought death, so another brought resurrection into the world.  
22. For as in Adam all die, so in Christ shall all be made alive.]  
Paraphrase 22. For as upon Adam's sin, all that are partakers of his nature, are concluded under the sentence of death pronounced against him; so all regenerate believers, all that are like, that belong to Christ, v. 23. shall be raised to immortal life.  
23. But every man in his own order; Christ the first-fruits, afterward they that are Christ's at his coming.]  
Paraphrase 23. But this with some distance of time betwixt: Christ the first-fruits, some time before the rest, than all regenerate Christians at his last coming to judgement.  
24. Then cometh the end, when he 
† shall deliver up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall have delivered up the kingdom to God, 
* and the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even the Father, when he shall 
† take 〈◊〉 or bring to nought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have put down all rule, and all authority and power.]  
Paraphrase 24. Then I mean, when in the conclusion of this world, of this spiritual kingdom of Christ in the Church here below, he shall deliver up all his power exercised by himself and his commissioners, into the hand of God his Father, having first destroyed all earthly dominions, pronouncing sentence on the great potentates, as well as the meanest men, or else having subdued all to his power, by converting some, and destroying all others.  
25. For he must reign, till he hath put all enemies under his feet.  
Paraphrase 25. For to this purpose was the promise made to Christ, Psal. 110. that his spiritual kingdom on earth should last so long, till God had brought all the world to be subject to him.  
26. The last enemy that 
† is destroyed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be destroyed, is death.]  
Paraphrase 26. And of the enemies to be subdued death is the last, which therefore must be subdued (and so men raised from death.)  
27. For he hath put all things under his feet: but when he faith, All things are put under him, it is manifest that 
* this is with an exception of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he is excepted which did put all things under him.]  
Paraphrase 27. The evidence being clear, for all enemies, all things, no one excepted, that God will subdue them all under Christ; always supposing that God himself is excepted, of whom 'tis affirmed that he will put all things under Christ.  
28. 
† But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.]  
Paraphrase 28. And when all is so subdued to Christ, then shall Christ lay down that office which till then he exerciseth, and in which he is conspicuous in his Church (which till then he is to administer) and then shall God the Father, Son, and holy Ghost fill all the elect with glory and bliss eternally.  
29. 
* For E●●  Else what shall they do which are baptised note c for the dead, if the dead rise not at all? why are they 
† also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then baptised for the dead?]  
Paraphrase 29. Now for them among you ver. 12. which say there is no resurrection of the dead, and consequently that the dead shall not be raised at the coming of Christ (which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis, setting down the state of all things at and after that resurrection) I shall only make this demand, Why then have they in their baptism made profession of their belief of it (see v. 14, 17.) it being certain that the dead, or the resurrection of the dead (expressed here for brevity under that word [the dead]) is one of the articles, and that a prime and special one, to the belief of which they were baptised, and to which baptism (being the putting in and taking out of the water) doth refer, as a significant emblem, first of Christ's then of our resurrection from the grave? And therefore to what end did these men in their baptism profess their belief of this article, if they believe it not? To be a baptised Christian, and not to believe the resurrection, is a strange ridiculous thing, an hypocrisy which they will never be able to answer to God or men, and that which actually deprives them of all benefits of baptism; and yet such are they if they make doubt of this,  
30. And why 
* do we 〈◊〉 hazards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand we in jeopardy every hour?]  
Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us, if we were no: assured that there were another life, wherein all our patience and valour for Christ should be rewarded by h●m? v. 18.  
31. I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily.]  
Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world, my fidelity to Christ, that I daily run the hazard of death, which sure I should not do, if I had not confidence of another life after this.  
32. If 
† according to man  note d after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for to morrow we die.]  
Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19 being, as to man, to the eye of man, or as far as men's purposes could go, set to combat with wild beasts, that is, sentenced and condemned (2 Cor. 1. 9) to that kind of bloody execution on their threatres (though by the providence of God I was delivered) can bring me no advantage, unless there be another life after this: And were it so, there were some place for that saying of some among you, Let us enjoy the good things of this world at present, for within a while death comes, and there's an end of all.  
33. Be not deceived: evil communications corrupt note e good 
‖ dispositions  manners.]  
Paraphrase 33. And 'twill concern you, that are not yet thus seduced, to take heed that such speeches and discourses as these, such atheistical temptations to sensuality upon pretence of the no future state, no being after that of this life, do not work upon you: The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are.  
34. Awake 
* truly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to righteousness, and sin not; for some have not the knowledge of God: 
† I tell you it that you may be ashamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I speak this to your shame.]  
Paraphrase 34. 'Tis all reason and more than time that you should truly (see note on Lu. 16. a.) or throughly rouse yourselves out of that drowsy condition of sin, that you have gone on in, at least some of you, ver. 12. that by their behaviour and discourse show themselves to be mere heathens still: Of whom I tell you, that it may work shame in you, that you have such men among you, rather than that you permit yourselves to be tempted to imitate them.  
35. But some man will say, How are the dead raised up? and with 
* what kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what body do they come?]  
Paraphrase 35. But some object, that if men die, how can they live again? or what kind of body shall they have, that which they had being rotten in the grave? (see note on Act. 15. c.)  
36. Thou fool, that which thou sowest is not quickened, except it die.]  
Paraphrase 36. But this is a foolish objection, for even in corn that is sowed, the rotting of the corn is necessary to the enlivening of it, or springing of it up again.  
37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain.]  
Paraphrase 37. And it is not the custom to sow that very thing which after comes up, the blade, and ear, and corn in it, but only the corn without the rest, as the corn of wheat, or the like.  
38. But God giveth it a body, as it hath pleased him, and to every seed his own body.]  
Paraphrase 38. And when such a single corn is sown without any ear or chaff about it, God causeth it to come in this or that form, a root and blades, and ears of wheat, and proportionably from other seeds according to the property of each.  
39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.]  
Paraphrase 39 And as it is among us, one sort of flesh differs very much from another, so much more a body of a man here on earth may differ in qualities from a glorified body in heaven.  
40. There are 
† both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.  
41. There is one glory of the sun, another of the moon, and another glory of the stars; for one star differeth from another star in glory.  
42. So also is the resurrection of the dead: it is sown in corruption, it is raised in incorruption.]  
Paraphrase 40, 41, 42. Two things are observable in the resurrection: 1. the improvement of all men's estate, who have their part in the resurrection of the just, above that which here they enjoy: 2. the several degrees of glory that they then shall have one above another. For as heavenly bodies are more glorious than earthly, and one heavenly than another, so is it in the resurrection. And for the first of these, which is the chief matter of present consideration, the bodies that rise differ from those that died, the state of the resurrection differs from that of this life; that which was here was a corruptible body, that which rises, an incorruptible.  
43. It is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power.]  
Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble, subject to, or decayed by diseases and age; but the future body is quite contrary, glorious and strong.  
44. It is sown 
* an animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a natural body, it is raised a spiritual body. There is 
† an animal  a natural body, and there is a spiritual body.]  
Paraphrase 44. The body here is sustained by meat and drink, but in the future state 'twill be a body immortal, that wants nothing to sustain it. Such bodies indeed there are of both these sorts.  
45. 
* For so it hath been written  And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening Spirit.]  
Paraphrase 45. One such as Adam is mentioned to have had, Gen. 2. 7. and such as we had from Adam, who communicated life to his posterity; the other we shall receive from Christ, that restores them from the grave when they have been dead.  
46. Howbeit, that was not first which is spiritual, but that which is natural, and afterward that which is spiritual.]  
Paraphrase 46. The immortal body was not first form, but that which needed sustenance, so as without that it was to perish, and after that the immortal body is to be returned to us in stead of that mortal.  
47. The first man 
† was  is of the earth, earthy; the second man is the Lord from heaven.]  
Paraphrase 47. The stock of the animal life was Adam, so called as an earthy man, made out of the earth; the stock of the immortal, Christ the Lord, that came down from heaven.  
48. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly.]  
Paraphrase 48. Such a body as Adam himself had, such have all we mortal men; and such a body as Christ now hath, such shall we, that live like him, according to his example and precept, have at the resurrection.  
49. And as we have born the image of the earthy, we shall also bear the image of the heavenly.]  
Paraphrase 49. And as we have first been made like the mortal Adam, so shall we be made like the immortal Christ, when we come to heaven.  
50. Now this I say, brethren, that note f flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit incorruption.]  
Paraphrase 50. One thing only I shall add, that 'tis not possible that these earthy, corruptible, weak, ignominious bodies of ours should come to heaven, unless they be first changed, purified, immortalised (see note on Mat. 16. 17. e.)  
51. Behold 
* I tell you a secret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I show you a mystery; we shall not all sleep, but we shall all be changed,]  
Paraphrase 51. And therefore for those that are found alive at the day of Doom, I shall tell you a secret not yet discovered to you, that though they do not die at all, yet must they all be changed before they go to heaven, these bodies, thus qualified as now they are, cannot come thither, ver. 50.  
52. In a moment, in the twinkling of an eye, at the last trump (for 
† he shall sound the trumpet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.)]  
Paraphrase 52. And this change shall be wrought in them in a minute, at the point of time when all the world are summoned to judgement; for God shall make the Angels sound a trumpet, or make a noise like that of the trumpet, call the whole world of men, that ever was or shall be, to judgement, and at that instant all that were formerly dead shall arise in immortal bodies, and those that are then alive shall from their mortal be changed into such.  
53. For this corruptible must put on incorruption, and this mortal must put on immortality.]  
Paraphrase 53. For 'tis most certain and necessary v. 50. that our mortal bodies must be changed into immortal.  
54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Dead is swallowed up note g in victory.]  
Paraphrase 54. And when this is done, then shall that saying of Hos. c. 13. 14. be made good, that death shall be destroyed for ever, never to recover strength again over any thing, nothing from thenceforth shall ever die.  
55. O death, note h where is thy sting? O 
* hades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grave, where is thy victory?  
Paraphrase 55. In contemplation of which a Christian may look on death as a hurtless thing, the sting or wounding power of which is taken away by Christ; and so on the state of separation of soul from body, that it is such as shall not last for ever.  
56. The sting of death is sin, and the strength of sin is the Law.]  
Paraphrase 56. The only thing that makes death like a serpent, able to do us any hurt (without which it differs nothing from a calm sleep) is sin, as that hich gives sin any sterngth to mischief us is the Law, which prohibits it, and consequently brings guilt upon us.  
57 But thanks be to God which giveth us the victory, through our Lord Jesus Christ.]  
Paraphrase 57 But thanks be to God, who by what Christ hath done for us hath given us victory over sin and death, and by the conquest of sin, getting out of the power of that, hath made death but an entrance to immortality.  
58. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the lord]  
Paraphrase 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will, and to oblige him to the utmost industry and diligence in the service of God, knowing that nothing that we thus undergo shall fail of receiving a reward.  

Annotations on Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Seen of James] What is here said of Christ's appearance unto James, is not mentioned in the Gospels, yet is it by S. Jerome mentioned from the tradition of the Church, and that presently after his resurrection, before those other appearances which are here mentioned before it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which if it be true, it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not rendered afterward, but either as an Ordinal of dignity, not of time, or as a form of numbering up several times, without exact observation of the order of them, then, besides, or in the next place, as the word is used in this Epistle c. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where nothing of order is considered. Now what James this was, is affirmed by S. Hierome also, that James, the brother of our Lord, whom he 
* Comm. in Is●●  calls the thirteenth Apostle, styled James the Just, saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and, saith he, reckoned by S. Paul among the special witnesses of the resurrection, James the known Bishop of Jerusalem, whom therefore some of the ancients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him; see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons'. l. 1. c. 17. chrysostom Hom. 1. on the Acts, Theophyl. on 1 Cor. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was seen by James the brother of the Lord, constituted by him the first Bishop of Jerusalem. So Photius the Patriarch of Constantinople, Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, James the first of High-priests (or Bishops) who by the Lord's hand received the holy unction and Bishopric of Jerusalem. What is thus said of his being constituted Bishop by Christ, is by others said to have been done by Christ and the Apostles (Euseb. l. 17. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, James the first Bishop of Jerusalem received it from Christ himself and the Apostles,) by others from the Apostles immediately. So Eusebius from Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith that Peter, and James, and John, after the assumption of Christ, as being the men that were most favoured by Christ, did not contend for the honour, but chose James the Just to be Bishop of Jerusalem. So, before Clemens, Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Euseb. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or, as others read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After this manner did the brother of the Lord, James, called by all men the Just, receive the Church (of Jerusalem) from the Apostles. And that this was done the first year after the death of Christ, is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren, that is, the Bishop and the believers there. And thence is it that he is called an Apostle, Gal. 1. 19 and Act. 15. 6, and 22. the Apostles came together, and It seemed good to the Apostles; so saith Theodoret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Those whom they now call Bishops, they called Apostles, bringing this for a proof of his affirmation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the Apostles wrote from Jerusalem to those in Antioch. And this is the reason that in this his Church of Jerusalem, James is set before Peter and John, Gal. 2. 9 and is said to give the right hand of fellowship to Paul and Barnabas, and accordingly Paul assoon as he comes to Jerusalem, persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle, and is called James the Apostle in the Inscription of the Epistle, though in the beginning of it he style himself a servant of Jesus Christ. See Note b. on the Inscription of that Epistle.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Born out of due time] The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from a proverbial from among the Romans, begun in Augustus' time. It is, from Suetonius, taken notice of by Baronius, An. Chr. 44. n. 74. but somewhat misrepresented. The words of Suetonius lie thus, in the life of Augustus, c. 35. Erant super mille (senatores) & quid●m indignissimi, & post necem Caesaris per gratiam & praemium all●cti, quos Abortivos vulgus vocabat, There were at that time an enormous number of Senators, above a thousand, and some of them most unworthy of that dignity, having after the death of Caesar by favour and bribery gotten to be elected. These the multitude proverbially styled Abortives. To this proverbial sty●e of reproach S. Paul in great humility seems here to refer, making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate, viz. that he, like them, was none of the regular number of the Twelve, none of those first taken in, in Christ's life time, no way worthy to be an Apostle, 〈◊〉 having persecuted the Church of Christ, v. 19 and yet by Christ's grace and special favour, called and admitted to this dignity (by the grace of God I am what I am, v. 10.) and in th●se so many respects, fit to be looked on, in his own opinion of himself, as they were reproachfully by the people, viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth, which consequently hath not those full dimensions, which those children are born with who have stayed in the womb their full time; to which most aptly agrees that which follows, v. 9 as the reason of this expression, for I am the least of the Apostles, as the Abortive is the least of children. And this is still but proportionable to what he every where, when he speaks of himself, is forward to say, calling himself the greatest, or chief, of sinners, less than the least of all Saints, and attributing all to the superabundant mercy and grace of God, that he so unworthy was thus vouchsafed and dignified by Christ.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. For the dead] 'Tis to little purpose to set down the several interpretations of this place (see Just●ll. in Cod. Can. Eccl. Vniversae p. 173.) This which hath been set down in the paraphrase is most natural, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead, is but the title in brief of that grand Article of the Creed, that of the resurrection of the dead, just as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of, or for, strange worship, denotes that precept of the sons of Adam and Noah, which prohibiteth the worship of any strange gods, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of, or for, the benediction of the name, is the precept of worshipping and serving the one true God: and so generally titles of Constitutions and of Articles are abbreviates, in a word or two. To this purpose 'tis the observation of the Learned 
* Elench. c. 9  Jos. Scaliger, that not only the Rabbins, but generally other Doctors, notissimas & vulgò tritissimas sententias dimidiatas solent citare, use to cite by abbreviature known and vulgar sentences, instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 15. 5. So it appears by Suidas, using the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the sinking, which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From a sinking ship whatsoever thou gettest, must be counted gain. Of this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the testimony of Harmenopulus De sect. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who refuting the Marcionites adds,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no● knowing that it is spoken of the confession of the resurrection of the dead.— Of this also see chrysostom, Tom. 3. p. 514. Of whose understanding of it, because I see some possibility of doubting, I shall more largely consider the word●; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After recitation of the sacramental and dreadful word, and the venerable rules of the doctrines brought from heaven, this at the end we add, when we are about to baptise, we command him to say, I believe in the resurrection of bodies, and we are baptised in, or on, this faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For after professing this with the other articles, we are put into the fountain of those sacred waters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; S. Paul therefore remembering them of this (viz. this custom of professing before baptism, with other articles, this of the resurrection of the dead) said, Why also art thou baptised for the dead, that is, the dead bodies? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For on this thou art baptised, believing the resurrection of the dead body, that it abides no longer dead, and thou indeed by words believest the resurrection of the dead. Here 'tis evident that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being baptised for the dead, is otherwise expressed by him, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being baptised in, or on this, and that farther expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— believing the resurrection of the dead body, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by words reciting the resurrection of the dead. Nothing then can be more manifest, then that this was his understanding of S. Paul's words, that being baptised for the dead, was being baptised in the faith and profession, as of other articles of the Creed, so of this particularly, and in the last place, of the Resurrection of the body. To this indeed he farther adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then the Priest, as in an image, or representation, demonstrates to thee, by what he doth, the things that thou hast believed, and professed by words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when thou believest without a sign, he allows thee a sign— viz. in putting in, and taking out of the water, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sign of descending into the state of the dead, and ascending from thence. Where though the action of the Priest, putting in, and taking out of the water, be a significative proof of the same thing, that the baptised are baptised into the faith of the resurrection of the dead, yet was the interpretation of the Apostles words fully accomplished in that former, of being baptised into that article of the Resurrection, of which this action of the Priest was the lively sign. And accordingly Theophylact, who ordinarily copies out S. Chrysostom's interpretations, doth content himself with the first only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They that are to be baptised do all profess the Symbol of the faith (that S. chrysostom had called the veneraeble rules of the doctrines that were brought from heaven) in which after others this is set down, I believe in the resurrection of bodies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Apostle therefore saith, that they that believe there is a resurrection of the dead bodies (there's Chrysostom's explication of dead, by bodies) and have been baptised in, or on, these hopes (there's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this) if they be deceived (that is, if there be no resurrection) what shall they do? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And indeed why are men at all baptised for the resurrection, that is, on the expectation of the resurrection (still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, and on, the expectation of the resurrection, are all one) if the dead are not raised? Zonara's also on Can. 18. of the Council of Carthage, though with chrysostom he take in the action of the Priest, in putting in and taking out of the water, (which is but the confirmation of this, and is not a new interpretation of S. Paul's words) yet he first insisteth on this, that they that are baptised are instructed in the power of the sacrament, and so taught to hope for (that sure comprehends to believe) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among others (the articles wherein the Catechumeni are instructed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resurrection also of the dead. And Balsamon on that Canon is just to the same purpose. To this there is but one thing necessary to be added, which will remove all difficulty from it, viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those of the Corinthians, that now doubted of the Resurrection, had in their Baptism among other things made profession of the belief of it. Which makes the Apostles argument unanswerable, because they had not yet renounced their Baptism, though they denied the Resurrection. The truth of the fact, that some of the Church of Corinth did deny the Resurrection, is the express affirmation of the Apostle v. 12. And that that may not be thought strange, it may be remembered what Photius relates of some of the Philosophers, that this was the last article of the Christian faith which they received, as thinking it most contrary to those Philosophical principles imbibed by them; and, by name, of Synesius, that he was made a Bishop before he believed the truth of that article; for which they that had made him being questioned, made this Apology for so doing, that they found so many excellent graces in him, that they could not but think them useful to the Church of God, and confidently hope that God would not let them all perish, but would in time give him this grace also, which accordingly came to pass.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. After the manner of men I have fought with beasts] That S. Paul here refers to that which befell him at Ephesus, Act. 19 may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in Asia (of which Ephesus was the Metropolis) and pressure so heavy, that, saith he, I despaired even of life, having the sentence of death passed on him, as far as he could guess of himself, and so making his deliverance a wonderful unexpected act of Gods, a kind of raising him from the dead; 2dly, by the mention of fight with beasts, which was a punishment that malefactors were condemned to in those days. And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there, 
Eusch. l. 4. c. 15.  about the martyrdom of Polycarpus, where they call the Asiarcha to let loose a lion upon Polycarpe: and by his answer there (that he might not, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agones were ended) three things will be observable; 1. that at that time in Asia (where that was done) their festivities or solemnities kept in honour of their Gods, had these fightings with beasts on the Theatres annexed to them, as a chief ceremony of them (see Note on Act. 19 f.) 2dly, that malefactors were wont to be punished at such their festivities (as among the Jews at the Passeover; see Act. 12. 4) not only to make their punishments more exemplary, but as a piece of sacrifice to their Gods; 3dly, that the Asiarchae, the governor's of Asia, that is, the chief officers among them, as they had the ordering of the agones, (see Note on Act. 19 e.) so they had the punishing of malefactors committed to them. Now that S. Paul was condemned, at least by the multitude designed, to this punishment at that time, Act. 19 may thus appear, 1. by the express words of 2 Cor. 1. 9 we had the sentence of death in ourselves, that is, passed on us, but, as it follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God delivered him out of it: 2dly, by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me is, nothing on my part wanting Rom. 1. 15.) that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theophylact, as much as related to, or concerned men, (parallel to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ourselves, in that place to the Corinthians) that is, men so designed me, though God took me out of their hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatched me out of the dangers (parallel to Gods raising him from the dead there, and delivering him from so great a death v. 10.) 3dly, by the story in the Acts c. 19 where v. 29. the city being in an uproar, they all with one consent run to the Theatre, the place where these bloody tragedies were acted, and haled Gaius and Aristarchus, two of Paul's companions, thither. And if Paul had come into sight, they would have done so to him also, but the Christians there would not permit him to come amongst them, ver. 30. And, v. 31. the Asiarchae having some kindness to Paul (a great work of God's providence that they should) sent and gave him warning that he should keep close, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not give himself to the theatre, that is, not run the hazard, by coming out, to be carried thither, knowing the full purpose of the people to set him to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating with wild beasts, if he did. Which farther appears by the Registers words (in his speech whereby he pacified the people) ver. 37. Ye have brought these men, being neither robbers of your Temple, nor blasphemers of your Goddess; that is, ye have dealt with them as if they were some notorious malefactors, to be thus publicly punished on the Theatre, whereas they have done nothing worthy of such proceedings. This is a clear interpretation of these words, and gives a fair account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as to signify as far as man's purpose concerning us (who had condemned us to this death, though God delivered us) of which learned men have given so many, and so wide conjectures.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 33. Good manners] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may perhaps be best understood by Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he there explains by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by which it appears that the phrase refers not to goodness of manners, as that signifies actions, and as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for which the ordinary print reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to simplicity and deceivableness of mind, and accordingly it is most properly rendered good dispositions, or good natures, of which it is ordinarily observable, that they are subject to be seduced, and missled into error or false doctrine, as here the denying of the Resurrection. And accordingly it is introduced, and enforced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not deceived, noting what corruption was here to be taken heed of, that of error. The rendering the phrase good manners, refers it peculiarly to the sense of being debauched and corrupt in their lives, which is not commodiously applicable to this place, which treats only of intellectual error, and therefore this other sense is with more reason to be here fastened on, That conversation and discourse (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) with Heretics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or Philosophers, that disputed against the possibility of the bodies returning to life, after it was once perfectly dead, might probably seduce and deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easy, well-natured auditors, who are not so circumspect as they should be: And thus hath Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good dispositions denote those that are easily deceived, or cheated.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 50. Flesh and blood] That flesh and blood signifies that state of growing, feeding, corruptible bodies, such as these we carry about us, there is little doubt. How, or with what propriety it comes to do so, may receive some light from that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There of the Gods he saith 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They eat no meat, nor drink no wine, therefore they have no blood, and are called immortal. Thus in the Gospel 'tis said of the saints in heaven, which are clearly answerable to the soberest notion of their gods, that they neither eat nor drink, and from thence (agreeably to that which Homer concludes from thence) they are here said not to be flesh and blood, nor, as it follows, corruptible, denoting the difference betwixt the natural body we have here, and the spiritual hereafter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 54. I victory] The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signify forever, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 13. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end Psal. 13. 2. and so 'tis in this place, Death shall be forever (of, perfectly, or finally) devoured.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 55. Where is thy sting] These words are taken out of Hosea, c. 13. 14. where yet we read. I will be thy plague. And some have conjectured, that in stead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be, the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where? But R. Tanchum and Ebn Jannahius, saith Mr. P. affirm that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so signifies where, in that very chapter of Hoseah, v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where is thy king? and so then the Septuagints rendering will be literal, and the Apostles words lightly varied from it.    

CHAP. XVI.  
1. NOw concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.]  
Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea, exhausted partly by their former Christian liberality, Act. 2. 45. making sale of their goods, and communicating their stock to the Christians, and partly being spoiled of their goods by the persecuting Jews, 1. Thes. 2. 14. the same order that I gave to the Churches of Galatia, I now give to you.  
2. Upon the first day of the week let every one of you lay by him 
* treasuring up whatsoever ne gains, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in store, as God hath prospered him, that there be no gatherings when I come.]  
Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty (see Exod. 23. 15. Deut 16. 16.) and therefore at such a time, upon such a special occasion as this, let every one lay aside whatsoever by God's blessing comes in to him by way of increase, so that there may be a full collection made, without any more gatherings when I come among you.  
3. And when I come, whomsoever you shall approve 
† those by letters will I seed, for Theophylact, etc. sever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the preceding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by your letters, them will I send to bring your liberality to Jerusalem.]  
Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it, that ye may be confident of the due disposing of it, according to your intentions; and whom ye choose, I will in my letters recommend them, and send them to Jerusalem.  
4. And if it be 
* worthy for ne also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  meet that I go also, they shall go with me.]  
Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it, I will go myself, and they along with me.  
5. Now I will come unto you, when 
† I shall have passed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I shall pass through Macedonia: for I do pass through Macedonia.]  
Paraphrase 5. And my coming to you I design as soon as I have spent some time in the several parts of Macedonia: for I shortly intent to remove from hence, and in my way to Jerusalem, to pass through that region.  
6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey 
* whither I go, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whithersoever I go.]  
Paraphrase 6. And perhaps when I come, I will stay the whole winter with you, which being done I will go farther, and I suppose some of you will go some part of my way with me.  
7. For I will unto see you now by the way, but I trust to tarry a while with you, if the Lord permit.]  
Paraphrase 7. For I mean not now to come to you, because if I did, I should not be able to stay, or to do any more than take you in passing, but my purpose is by God's leave to spend some time with you, when I next come:  
8. But I will tarry at Ephesus until Pentecost.]  
Paraphrase 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem, where I mean to be at Pentecost.  
9 For a great door and effectual is opened unto me, and there are many adversaries.]  
Paraphrase 9 And I have great reason to do so; for as I have a great deal of hope that I may be able to do much good, to propagate the Gospel in those parts, so there are many that oppose the truth, which makes it more necessary for me to stay there some time, for the quelling of them.  
10. Now if Timotheus come, see that he may be with you 
* securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without fear: for he worketh the work of the Lord, as I also do.]  
Paraphrase 10. When Timothy comes to you with this Epistle, be careful that the schismatics among you give him no disturbance, and do ye look upon him as ye would upon me.  
11. Let no man therefore despise him, but note a conduct him forth in peace, that he may come unto me; for I look for him with the brethren.]  
Paraphrase 11. Take heed to all he saith, let him have an authority among you, and when he returns bring him on his way, and provide him with necessaries when ye take your leave of him, that he may return to me, for I and the brethren expect him.  
12. As touching our brother Apollo's, I greatly 
† exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desired him to come unto you with the brethren: but his will was not at all to come unto you at this time, but he will come, when he shall have convenient time.  
13. Watch ye, stand fast in the faith, quit you like men, be strong.]  
Paraphrase 13. Be careful and vigilant, that ye be not seduced, continue constant in the truth, and whatsoever temptations ye have to solicit you, show yourselves courageous and well armed against all assaults.  
14. Let all your things be done with charity.]  
Paraphrase 14. Away with all divisions and schisms from among you.  
15. 
* lexhore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I beseech you, brethren, (ye know the house of Stephanas, that [it is the first fruits of Achaia, and that they have addicted themselves to the ministry of the saints)]  
Paraphrase 15. received the Gospel at the first preaching of it in Achaia, and have ever since been very bountiful to all the poor Christians, see Luk. 8. a.  
16. That ye submit yourselves unto such, and to every one that 
† worketh with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  helpeth with us, and laboureth.]  
Paraphrase 16. That you honour and reverence them and such as they, and all that join with them in the propagation of the Gospel and faith of Christ.  
17. I am glad of the coming of Stephanas▪ and Fortunatus, and Achaicus; for that which was lacking on your part, they have supplied.]  
Paraphrase 17. I was very glad at the coming of Stephanas, etc. B b b 2 (probably the sons of Chloe,) who have told me of the schisms among you ch. 1. 11. and of all other matters of importance, and so supplied your place, done that which you ought to have done. See Mar. 12. b.  
18. For they have 
* quieted  note b refreshed my spirit and yours, therefore acknowledge ye them that are such.]  
Paraphrase 18. For they came very much desired, and very welcome to me, and will so, I presume, to you at their return; such men as they deserve all reverence from you.  
19 The Churches of Asia salute you; Aquila and Priscilla salute you much in the Lord, with [the note c Church that is in their house.]  
Paraphrase 19 all the Christians in their family.  
20. All the brethren greet you: [greet ye one another with an holy kiss]  
Paraphrase 20. See note on Rom. 16. ●.  
21. The salutation of me Paul with mine own hand.  
22. If any man love not the Lord Jesus Christ, let him be note d Anathema Maranatha.]  
Paraphrase 22. If any man love not Christ so well as to confess him, but renounceth him in time of temptation, as the Gnostics affirm it lawful to do, let him fall under the heaviest censures of the Church.  
23. The grace of our Lord Jesus Christ be with you.  
24. My love be with you all in Christ Jesus. Amen.  
The first Epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Conduct] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to accompany, to bring on the way, v. 6. and to set forth, and, if need be, to provide for the necessaries of his journey. So Tit. 3. 13. where 'tis explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they want nothing. So Act. 15. 3. where they that were sent by the Church of Antioch, in all reason are to be believed to have had the charge of their journey defrayed by them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace here added, it seems to refer to that notion of peace (as in, Peace be with you, etc.) which is a form of salutation, especially at dismissing the assembly (see Note on Rom. 16. c.) or at any other parting, or taking of leave, which was among the Christians used by way of benediction, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or, with peace, will be no more then, when ye take leave, or part with them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Refreshed my spirit] This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quieted the spirit, is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have done my desire, that is, saith Maimonides, they were acceptable and welcome to me. See Joh. Coch. Tit. Talmud. p. 300.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Church that is in their house] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth not only signify the place of assembling together, but the persons of those that use to do so, that is, all the Christians in any place▪ So in the beginning of this Epistle having named the Church which is in Corinth, he proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the sanctified, the saints, that is, all the Christians in that place, which are meant by the word Church preceding. And so here the Church is all the members of the Church of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Christians; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifying in like manner not the walls of the house, but the family, the persons in it, (as when 'tis said of Cornelius that he was a proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all his house, that is, he and all the persons in his family,) it is evident what is meant by the Church in their house, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, all the believers of their family. The same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 4. the Church, or Christians, belonging to their family: the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being promiscuously used in these writings. To this 
* on Rom. 16. 15.  Theophylact farther adds, that by this phrase is intimated the great piety of the Masters of these families, that had made all their house Christians, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and again their great hospitality to strangers. For where, saith he, such virtues are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that house is a Church.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Anathema Maranatha] Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it was the second degree of Censures taken from the Jews, and accommodated to the use of the Christian Church, somewhat hath been said, Note on c. 5. e. Now the addition of Maranatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies the third and highest degree of Excommunication, superadded to that second. For though some question have been of late made of it by learned men, yet there is little reason to doubt, but there were among the Jews those three degrees of Excommunication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the first a remotion from familiar converse. ad quatuour passus, for four paces; the second more solemn, with execrations out of Moses law added to it; the third leaving the offender to divine vengeance. This last is denoted, without doubt, by the origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever that be. For three derivations it is capable of, two mentioned in Moed Katon, in these words, What is Schammatha? Rab answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is death, and Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be desolation. The third is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus venit, the Lord comes. That this third should not be it, there is only this pretence, that then there would be no reason for the dagesh or doubling of the m in schammatha. But considering that that is no great change, and that in either of the other two greater are admitted, in the first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and much greater in the second, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will give us great reason to forsake the two former, and pitch upon that third derivation, it being clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes is the same in both, and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as clear, that they are directly the same. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is name, but in ordinary speech among the Jews signifies the name of God, or God himself. And so doth Maran in the Eastern tongues signify Dominus Lord, whence in Etruria the Kings were called Marani, saith Servius on Aeneid. 12. and the Syrians are now called Maronitae, because they call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord. Agreeable to which it is that in Epiphanius God is by the Gazari called Marnas, and by the Cretians their virgins are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladies. And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch, Judas 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord cometh, and that there explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing judgement against wicked men, that will not be reform. According to this it is, that among the Spaniards, who have so much of the remainders of the Jews among them, this form hath been used sit Anathema maranatha, & excommunicatus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated from the hope of the Lord. A passage there is in Stephanus Byzant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which in all probability belongs to this word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A shepherd being thunderstruck, saith he, cried out, Ramanthas, that is, God from above. Where though, out of Philo the Grammarian, he derive it from Raman, signifying height, and Athas, God, yet there is little doubt to be made but the word is a corruption in the vulgar, and so in the shepherd's use of it for Maranatha here. The only thing remaining of difficulty is, how, supposing this a form of Excommunication, it can here be appliable to the not loving of Christ, which, being a sin of the heart, seems not to be capable of any judges cognizance, nor consequently of their censure. But it must be observed that the love of Christ signifies that perfect love that casts out fear, and contains in it the confession of Christ, adhering and cleaving to him (as to love a master, Mat. 6. 24. is, to hold to him, in that verse) the not loving of Christ, is the denying of him in time of trouble, and signifies here him that was trainted with the error of the Gnostics, and so would not confess Christ in time of persecution (see Note on Rev. 2. b.) and then there is nothing more reasonable than that the Apostle, having written this whole Epistle against the schisms and vicious practices and heresiesis nfused into the Church of Corinth by these men, should conclude with a denunciation of the highest degree of Excommunication against all those who shall thus renounce Christ, and fall off to these damnable heresies, denying the Lord that bought them, 2 Pet. 2. 1.     

THE note a SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THE occasion and time of writing this Second Epistle are the only things which will here be necessary to be premised, and both of these may probably be discovered. At the end of his three years stay in Asia, when he was now hastening toward Jerusalem, 1 Cor. 16. 8. that is An. Ch. 54. he had before his departure from Ephesus (see Note a. on the title of 1 Cor.) written his first Epistle to them, for the checking of many enormities among them, which Stephanas, and Fortunatus, and Achaicus had brought him word of. And when the success of that Epistle of his was soon declared unto him by Titus, how that the Censures inflicted on the offenders had reduced many, and that there was a very discernible reformation wrought amongst them by these means, he makes all haste (assoon as he had received this account) to send this second, milder Epistle unto them, to qualify the seeming severities of the former, and to take off the Censures again from those that had thus seasonably been reformed by them, c. 2. 7. and 10. This shows that it was written within a short time after the former. And the same also appears by the solemn mention of the danger which he had passed at Ephesus, (which he had but intimated in the former Epistle c. 15. 32. but now enlargeth on it, at the beginning of this Epistle c. 1. 8. and c. 4. 7, etc.) viz. that caused by Demetrius and the silversmiths, Act. 19 24. in which he had like to have been brought to the Theatre, to combat with wild beasts, and escaped narrowly with life: which deliverance of his was, it seems, now fresh in his memory, and fit to be recounted by him again and again, and to be thankfully acknowledged by all that had any interest in him.  
As for the point of time wherein it was written, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it may be thus probably collected. In this Epistle c. 2. 12. he mentions his being at Troas to preach the Gospel, and his good success in converting many, which is the meaning of the door being opened him in the Lord; from thence he saith he hastened to Macedonia, on purpose to meet Titus, and understand from him the success of his former Epistle to these Corinthians, and there it seems he found him, and presently dispatched this second Epistle to them, which is accordingly in the Subscription of it dated from Philippi in Macedonia, by Titus and Lucas. That this was done in that journey set down Act. 20. in the beginning, there is no question, but in what verse of that chapter this his being at Troas, (mentioned here c. 2. 12.) is described, that is the only difficulty. That it is not to be referred to that mention of Troas Act. 20. 6. appears by this, that there they came from Philippi (that is, from Macedonia) to Troas, but at the point of time mentioned in this Epistle, 'tis evident they went from Troas to Macedonia. Again in that verse of the Acts they stayed at Troas but seven days, and in those days the disciples came together to break bread, on the Lord's day, and Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discoursed to them till midnight: All which supposeth them of Troas to have formerly received the Gospel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas at his being in Troas, which is mentioned in this Epistle, he seems to have first revealed the Gospel unto them, the door which was then opened unto him being the first reception of the Gospel in that place. It is therefore most reasonable to suppose this his being at Troas to be contained Act. 20. 1. in his passing from Ephesus, the Metropolis of Asia, into Macedonia. That Troas was not so much out of the way betwixt these two, but that by it he might pass from one to the other, appears in the following verses; for in the return from Macedonia v. 3. into Asia v. 4. they are all found at Troas v. 5, and 6. and from thence it is as clear, that Troas might be taken in his way v. 1. as he went from Ephesus to Macedonia. But the brevity of S. Luke's narrations keeps this from being mentioned there, which yet may be supplied by this of S. Paul's own pen, c. 2. 12. And from thence it will be concluded that either at his being in Macedonia v. 1. (at which time he met with Titus there, 2 Cor. 2. 12.) or possibly at his return through Macedonia from Greece v. 2, 3. this Epistle was written by him, to follow the former, as soon as he discerned the success of it, and to comfort them whom that had cast down. And that it was in the second point of time, that of his return from Greece through Macedonia, may appear by c. 1. 16. where mentioning two resolutions, which he had had to visit them, the former in his passage into Macedonia, the second at this his return from it, both of these must needs be passed before the writing hereof. In this Epistle he also excuseth his not coming to them, and addeth many other things occasionally; especially he is careful to vindicate his Apostleship from some calumnies, that malicious seducers, crept into that Church, had cast upon him. And this is all that was useful to be said beforehand no this Epistle.  

CHAP. I.  
1. PAUL an Apostle of Jesus Christ, by the will of God, and [Timothy 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our brother, unto the Church of God which is at Corinth, with all the saints that are in all Achaia,]  
Paraphrase 1. Timotheus that was with you by my appointment 1 Cor. 16. 10. to see my directions observed among you, to the Christian Church in the city of Corinth, and in all other cities and regions through all Achaia.  
2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.  
3. Blessed be 
† the God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God, even the father of our Lord Jesus Christ, the father of mercies, and the God of all comforts,]  
Paraphrase 3. I have all reason to bless and magnify the name of God, which purposely sent our Lord Jesus Christ into the world, and by that, and his many other gracious acts of his particular providence, hath showed himself to be a most merciful and gracious Father unto us;  
4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.]  
Paraphrase 4. Who in all the preasures that have befallen me, hath eminently relieved and succoured me, and by those experiences hath enabled me to refresh and cheer up all those that are in any affliction.  
5. 
* Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For as the sufferings of Christ 
† upon us abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abound in us, so our consolation also aboundeth by Christ.]  
Paraphrase 5. By this one consideration, of which I have had so frequent evidences, that according to the proportion of our suffering for Christ, Christ doth constantly afford us comforts and reliefs, the greater our afflictions are, the greater also our refreshments from Christ.  
6. And whether we be afflicted, it is for your consolation and salvation, which is 
* wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.]  
Paraphrase 6. And so what afflictions soever befall us, there is no reason you should be startled or discouraged in your Christian course by that means: for sure 'tis for your advantage that we are so. Our afflictions are matter of comfort to you, viz. that you can fall under no persecutions yourselves, but what ye see us endure before you, and those merely for our doing you good, preaching the Gospel to you, endeavouring to bring you to repentance and to bliss, which is not ordinarily to be come to, but by suffering after my example. And then the refreshments and extraordinary reliefs that Christ afforded me in all my sufferings, those sure will be matter of comfort to you also, as a pledge of assurance that Christ will afford you the like refreshments here, and reward hereafter.  
7. And our hope 
† for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of you is steadfast, knowing that as you are partakers of the sufferings, so 
* you are  shall ye be also of the consolation.]  
Paraphrase 7. And of this I make no doubt, but that as you have your parts in the afflictions, so ye shall also of the reliefs and advantages by suffering.  
8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.]  
Paraphrase 8. All this I say by way of preface to this advertisement which I desire to give you of the sharp persecutions that I lately met with at Ephesus, the chief metropolis of Asia, Act. 19 see note on 1 Cor. 15. d. where I had like to have been brought out to the theatre to be devoured by the wild beasts, and indeed had no humane means to avert, nor consequently to escape it.  
9 But 
† we ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead;]  
Paraphrase 9 And this advantage I had of it, that the more I believed I should be put to death, the more I might be engaged by my deliverance, never to depend on any worldly trust, but only on God, who can rescue from the greatest extremity, even from the grace and death itself.  
10. Who delivered us from so great a death, and doth deliver; in whom we trust that he will 
* also yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet deliver us:]  
Paraphrase 10. Even that God who hath actually delivered me out of that imminent danger, and so still continues to deliver me, and I verily believe will yet longer continue preservations to me.  
11. You also helping together by prayer for us, that 
† the favour conferred on us for the sakes of many, may by many be thankfully acknowledged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the gift bestowed upon us note a by the means of many persons, thanks may be given by many on our behalf.]  
Paraphrase 11. To which purpose I suppose 'twill much conduce, that you will earnestly pray for me: for as the prayers of many are an effectual motive to God to do what they pray for, when by that means the favour being granted to many at once, those many shall be all engaged to thank God, and magnify his name; so the benefit afforded me in favour to many others, viz. to the believers who pray for me, and may receive profit by my life, may by those many be received with thanksgiving to God in my behalf.  
12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.]  
Paraphrase 12. For of this I can say with joy and comfort, that my conscience gives me a cheerful testimony in all my actions, that I have had no ends or designs of my own, but in a pious simplicity and sincerity of heart, not as worldly wisdom would direct, but according to the Gospel-rules (see note on Heb. 13. d.) we have behaved ourselves toward all men, but toward you beyond all others.  
13. For we write none other things unto you, than what you read, 
* or, those things also ye acknowledge; for the Syriack leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or acknowledge, and I 
† hope that ye will  trust you shall acknowledge even to the end.]  
Paraphrase 13. For my writings to you are perfectly agreeable to the doctrine preached by me, and by you received, when I was among you: what in my Epistles you read, you cannot but acknoweldge to be that which ye have been taught, and I hope you will never be drawn away from that acknowledgement.  
14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours, in the day of 
* our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord Jesus.]  
Paraphrase 14. This I say, because though since these divisions came in among you, I have been rejected and vilified by some, yet some others of you have acknowledged yourselves to take joy and comfort in me, as I profess to do in you, and am confident I shall do, when Christ comes to reward his faithful servants.  
15. And in this confidence I was minded to come unto you before, that you might have a second 
† Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  benefit,]  
Paraphrase 15. And with this affection of kindness to you, and persuasion of your kindness to me, I did design to come to you, that thereby you might be confirmed in that faith, and grow in that knowledge which was first preached to you.  
16. And to pass by you into Macedonia, and 
* again from Macedonia to come to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to come again out of Macedonia unto you, and of you to be brought on my way toward Judea.]  
Paraphrase 16. This I first meant to do in my way to Macedonia, and being hindered from doing it then (and going another way, viz. by Troas, c. 2. 12.) I have had a second resolution of visiting you, at my going from Macedonia into Greece, Act. 20. 16. 2. that so I might have been conducted by some of you toward Judaea, whither I am a going with contributions to the poor Christians there.  
17. When I therefore was 
† had this resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, was thus w●lling; ●o● the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be note b yea, yea and nay, nay?]  
Paraphrase 17. And though I did not come, yet have my calumniators nothing to lay to my charge for this, as if I did make resolutions lightly, rashly and inconstantly, as men use ordinarily to do.  
18 But as God is true, our word toward you was not yea and nay.]  
Paraphrase 18. No, I assure you, as God is faithful, there was no levity or inconstancy in my resolution.  
19 For the Son of God, Jesus Christ, who was preached among you by us, even by me, and Silvanus, and Timotheus, was not yea and nay, but 
* by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him was yea.]  
Paraphrase 19 As little as there was in our preaching of Christ Jesus the Son of God among you, which is also calumniated by some, as if it were light, uncertain, liable to inconstancy, but that most unjustly, for what was preached by us there among you, was confirmed by Christ himself, that is, by miracles wrought by his power among you.  
20. For all the promises of God 
† are in him yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him are yea, and 
* or, therefore through him are Amen; for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him Amen, 
† to God for his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto the glory of God by us.]  
Paraphrase 20. For as all the promises of God proposed by him are undoubtedly true, so accordingly in this particular, he gave us power to confirm by miracles what we taught from him; and this I hope hath and will tend to the glory of God, by our ministry.  
21. Now he which stablisheth us with you 
* into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in Christ, and hath anointed us, is God:]  
Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us, and which hath given us such testimony for the proof and confirmation of the Gospel (see note on Act. 10. e.) is God:  
22. Who hath also sealed us, and 
† gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  given the earnest of the Spirit in our hearts.]  
Paraphrase 22. Who hath as it were set his seal or signature upon us, marked and secured us, sealed us up for his own, and already given an assurance of his future dealing with us, by giving us his Spirit, the gifts and graces thereof, a pledge of the full promise which shall after be performed (see note on Ephes. 4. i)  
23. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.]  
Paraphrase 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it, (besides or over and above that of the spirits disposing me otherwise, contrary to my resolution intimated v. 17. see Theophylact) I had heard of such enormities among you, that if I had then come, I must have been forced to use a great deal of severity ●mong you, in case my former Epistle were not obeyed, of which I had not particular knowledge till I met with Titus, c. 2. 13. which was at my coming to Macedonia. And that was then the only reason of my forbearing, that I might not be forced to exercise that Apostolical sharpness against you. (As for the other, the reason of the change of his resolution is plain, Act. 20. 3.)  
24 Not 
† that we exercise dominion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that we have dominion over your faith, but are helpers of your joy; for by faith ye 
* have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand.]  
Paraphrase 24. That severity of discipline I mean, that must not be looked on as an act of dominion, of designing any advantage to ourselves by you (see Mat. 20. 25. and note on 1 Pet. 5. a.) but that which Christ hath commanded and prescribed us, by that means to reform and amend, to work faith, and hope, and rejoicing, and all good things in you. For by faith, that is, the doctrine of Christ, it is that you were first brought in to the service of the true God, and wherein you continue ever since, and we desire you should do so still, not relying on any doctrine of ours as it differs from that.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V 11 By the means of many persons] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily parallel and proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facies, which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respexit, signifies oftentimes respectus, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de fancy, signifies for, or in respect of; and agreeable thereto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, or from, many faces, here signifies in respect of many, in relation to many, for the sa●es of many, or in any of those forms of speech by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be rendered.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Yea yea, and nay nay] The meaning of yea, and nay, or of yea yea, and nay nay, is distinctly this, when we do not agree, or are inconstant to ourselves, now yea, and an●n nay, in our words or actions. Whence is that old word naucus for a light or frivolous person, 
l. 12. p. 1173.  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 'tis deduced by Festus. The difference of this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 5. 12. is cleared by the construction, Let your yea be yea, and your nay be nay, that is, let your words and actions accord; so that the second yea and the second nay is not joined with the first, as here, but as the predicate affirmed of it, whereas here the two yea being all one (and so indeed expressed by a single yea v. 18.) are the Subject of the speech, and the two nays, being all one again, the predicate. To this agrees that proverb of the Jews, The just man's yea is yea, and his nay, nay. A third expression there is, that of Mat. 5. which is in sound very near this, and yet distant from it, Let your communication be yea yea, and nay nay, that is let there be no other language but this or the like, used by you, in opposition to the more licentious forms of oaths there mentioned.    

CHAP. II.  
1. BUT I determined this with myself, that I would not come again to you in heaviness.]  
Paraphrase 1. And now that in stead of coming I write again, I was resolved to defer it so long, till I should hear of some reformation among you, that so this might not be, as formerly my letters were, to punish, to afflict, to censure you, see note on 1 Cor. 5. c.  
2. For if I make you sorry, who is it then that maketh me glad, but he that is made sorry by me?]  
Paraphrase 2. For when you are checked or censured by me, this is so far from being pleasant to me, that it is indeed at the same time matter of such grief, that I cannot be comforted by any thing, but by the same you, by seeing that the Censures have wrought some good on you, caused the reformation of that in you, for which I had meant them to you.  
3. And 
* this very thing did I write, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I wrote this same unto you, lest when I came, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.]  
Paraphrase 3. And this severity of proceeding v. 1. which now I speak of, I did rather choose to send you in a letter, 1 Cor. 5. then to defer it till my coming, in hope to find your faults amended, to have all the sorrowful matter, that of censure, passed before that time, that so I might have nothing to do then, but to absolve and receive penitents, and so to rejoice among you, (not to inflict censures upon you) and that I was confident would also be most acceptable to you all.  
4. For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be 
† made sorry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grieved, but that ye might know the love which I have more abundantly unto you.]  
Paraphrase 4. For that which I wrote with some sharpness and was matter of grief to you, was so much more to me at the very writing of it, was a most heavy pressure upon my heart, and fetched abundance of tears from me; by which you may know that what I did was not out of any pleasure that I take to censure or afflict you, but as an effect of the greatest love to you all, which could be imagined.  
5. But if any have caused grief, note a he hath not grieved me, 
* but in part, that I may not lay weight upon him, all you  but in part; that I may not overcharge you all.  
6. Sufficient to such a man is this note b punishment, which was 
† before the many  inflicted of many.]  
Paraphrase 5, 6. But for the incestuous person, the author of all this sadness and severity (sadness not to me alone, but in some measure, that I say no worse, to all you) it is now sufficient which he hath suffered by the delivering him up to Satan, 1 Cor. 5. and the sad consequence thereof.  
7. So that chose, ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.]  
Paraphrase 7. And it is now more than time that he be absolved by the Church, and forgiven the offence committed against it, and by absolution be cheered up again, lest the continuance of such sharp punishments should not have a benign, but noxious influence upon him.  
8. Wherefore I 
* exhort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beseech you, that you would confirm your love towards him.]  
Paraphrase 8. And therefore my present counsel is, that by prayers for his release you express your reconciliation to him, and so absolve him from the Censures.  
9 For to this end also 
† have I written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did I write, that I might know the proof of you, whether ye be obedient in all things.]  
Paraphrase 9 And this I now write, that I may see whether you are as ready upon my appointment to restore penitents, as to inflict punishments upon offenders, which is another branch of your Christian charity.  
10. To whom ye forgive any thing, I forgive also: for if I 
‖ have forgiven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ.]  
Paraphrase 10. Whom you are willing to have restored from excommunication (as being satisfied with his penance and expression of repentance) I appoint or give leave to do it: (For if I have absolved any man, I have done it by the authority I have from Christ, but yet in respect unto you, or with consideration of what may be best for you, that is, for your whole Church.)  
11. 
* that we be not overreached by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lest Satan should get an advantage of us, for we are not ignorant of his devises.]  
Paraphrase 11. That the too long continuance of the punishments upon the penitent offender may not be made use of by Satan to the hurt and ruin of the Church, either by swallowing him up by desperation, v. 7. or by heightening your zeal against sin into an unreconcileablenesse with the sinner, v. 9 for Satan hath many hidden secret arts to mischief souls, which we think not of.  
12. 
† But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Furthermore, [when I came to Troas, 
* for the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to preach Christ's Gospel, and a door was opened to me 
† in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Lord,]  
Paraphrase 12. when Act. 20. 1. (see note on the title of this Epistle) I came to Troas to preach the Gospel of Christ, and my preaching had a very happy reception there, and brought many to the faith,  
13. I had no rest in my spirit, because I found not Titus my brother, but taking my leave of them, I went 
* out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from thence into Macedonia.]  
Paraphrase 13. I was much troubled in mind that I could hear no tidings of Titus, by him to be advertised of the success of my Epistle among you, and in pursuit of him I left that city, and went into Macedonia, in hope that I might find him there.  
14. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of 
* the knowledge of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his knowledge by us in every place.]  
Paraphrase 14. And having met with him, he hath given me the good news of the happy success of my Epistle among you, and that obligeth me to bless that God, who hath hitherto prospered us exceedingly (see Mark 14. f.) in the propagating of the Gospel, and by us hath made piety and Christianity famous, and well reputed of in every place.  
15. For we are unto God a sweet savour of Christ, 
† among them that are escaped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in them that are saved, and in them that perish.]  
Paraphrase 15. For by our preaching the Gospel, we perform a very acceptable service to God, and bring in glory to his name, offer up a sweet smelling sacrifice unto him, among all sort of people, both among the penitent believers, which receive the faith, and live according to it, and the impenitent unbelievers, that receive it not.  
16. To the one we are the savour 
* or, from death ●o death; for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of death unto death, and to the other the savour of life unto life: and who is sufficient for these things?]  
Paraphrase 16. For though this sweet perfume to the obstinate impenitent hath been the most perfect poison (as high perfumes sometimes are) they have grown the worse for the Gospel's coming among them; yet to all that have forsaken their old courses of sin, and obeyed this call to a new life, it hath been the most comfortable vital savour that ever came to them. This is a weighty employment, and unless God did particularly enable us, we could never be fit for it.  
17. For we are not as many, which 
† deal as bucksters with  note c corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ.]  
Paraphrase 17. This we are sure of, that we have not designed any secular advantage to ourselves in preaching the Gospel, as the Gnostick heretical teachers are observed to do, 1 Tim. 6. 5. but have sincerely revealed to you what we have been taught by Christ, without any other aim, God knows, than that we may perform faithful service to him.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. He hath not grieved me] The sense affixed to these words in this paraphrase (very distant from that which the words, as they are ordinarily read and rendered, sound) is taken distinctly from the Scholion of Theophylact, who resolving it the Apostles meaning, in both these verses, to have his charity to the incestuous person expressed, and to give order for his Absolution, thinks this way of rendering it most proper, that joining them with himself in the dislike and sorrow, and consequently infliction of censures for the sin, he might engage them jointly with himself in the absolving the transgressor; and this, saith he, most wisely disposed by him, that they who had so lately been commanded by the Apostle to avoid him, as a detestable person, should not now upon his giving orders for his absolution be scandalised at him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as inconstant and mutable. This, saith he, is the reason that he takes them in, as partakers with him of the sorrow and censures, that he might have them his willing partners in the absolution and joy of that. And so this, saith he, is the sense of the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— For he hath not, saith S. Paul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grieved me alone, but all you in part, that is, a little, or in some degree, that I may not say, he hath altogether grieved you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lest I should lay overmuch weight upon him; or in plain words, the truth is, he hath grieved you in like manner as me, but yet that I may not overburthen him that was guilty of that incest, or aggravate the matter against him, all that I say is, that in part, or in some measure, ye were grieved by him. This is a very commodious sense, and necessarily requires some small change of the punctation (●hough the printed text in Theophylact have not observed it) partly by including in a parenthesis the latter part of this 5. verse, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— to the end of it, partly by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus, 5. But if any have caused grief he hath not grieved me, but in part (that I may not aggravate, or lay weight, on him) you all. 6. Sufficient to such a man— And this is a plain sense, and agrees very well with all that follows of their joint and cheerful proceeding to the Absolution of the incestuous.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Punishment which was inflicted of many] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the punishment which was inflicted under the many, will appear by 1 Cor. 5. 4. where concerning the incestuous person, and such as he, order is distinctly given, that he shall be delivered up to Satan for the destruction of the flesh, or bringing corporal inflictions upon him, which is certainly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment here mentioned, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you being gathered together, that is, in the presence of the whole congregation, to add the greater solemnity to it: And that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, under, or in, the presence of the many. Mean while as there the sentence was S. Paul's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. I have judged as present, and v. 4. when ye are gathered together and my spirit, with the power of the Lord Jesus Christ (bestowed on the Apostle, and rulers of the Church) so here it must be supposed to be, though the solemnity was transacted with the company, and in the presence of the whole congregation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Corrupt] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God signifies the Gospel here, as it was by S. Paul made known unto men, the Christian Religion preached by him, there can be no doubt. All the difficulty is, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not that there can be any question of the native proper signification of that word, for it certainly signifies doing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do, and those are little peddling merchants, that buy and sell to get gain; but because it is possible it may refer to some practices which such Merchants are vulgarly guilty of, mixing, and dashing their commodities, and so deceiving others, that they may enrich themselves. But tho●gh the word may possibly by a figure signify this, yet the genuine proper notion, being very agreeable to the Context, is in all reason to be preferred. We are not, saith S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the many. This sure refers to the false teachers of his time, and those, we know, were the Gnostics, who as they are said to serve their belly, to love the world, and to love pleasures, and so generally to design themselves advantages by their profession, and of all things hated the Cross, renounced Christianity when it was persecuted, and brought any dangers or losses upon them; so they are particularly marked out 1 Tim. 6. 5. (that chapter where the Gnostics are named, v. 20. and their character particularly set down) to be such as deem godliness gain, think the Christian profession brings men secular advantages of liberty, etc. and so cannot be so single-hearted, so wholly bend to approve themselves to God, as S. Paul here professeth to be. To this interpretation of the place I am inclined by two passages in the Epistles of Ignatius, which though they are omitted in the Laurentian Copy, are yet constantly to be found in others, and if they were put in by any interpolator, they may yet be of good use to us in this matter, there being no reason to suspect the hand that inserted them of any ill design, nor yet of ignorance either of the Gnostick heresy, or of the use of the word. The former place is in the Epistle ad Magnesianos, where speaking of the Gnostick Judaizers, enemies of the cross, whose God is their belly, minding earthly things, lovers of pleasures, and not lovers of God, having a form of godliness, but denying the power thereof, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merchants of Christ, huckstering the word, selling Jesus, going on to other parts of the character of the Gnostics, corrupters of women, coveting what belongs to others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greedy lovers of money. The second place is agreeable in Ep. ad Trall. There are, saith he, some vain speakers and impostors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— not Christians, but Merchants of Christ, carrying the name of Christ for deceit, huckstering the word of the Gospel: and who these are, he specifies in the process of that Epistle; Simon the firstborn of Satan, Menander, Basilides, the unclean Nicolaitans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are falsely named, that is, the Gnostics, etc.    

CHAP. III.  
1. DO we begin again to commend ourselves? or need we, as some others, note a epistles of commendation to you? or letters of commendation from you?]  
Paraphrase 1. Why should I again be forced to mention the uprightness of my dealing toward you, the orthodoxness and purity of my doctrine after the manner that is usual in the Church, in commending from one Church to another those that are strangers to them? have I any need of commendations to you, or from you to other men?  
2. Ye are our epistle written in our hearts, known and read of all men.]  
Paraphrase 2. The works of conversion that we have wrought among you, of which our own conscience gives us testimony, will serve us abundantly in stead of letters commendatory from you to all others, who cannot but have heard the same of it.  
3. 
* being manifested that ye are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For as much as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink▪ but with the Spirit of the living God, not in tables of stone, but in fleshy tables of the heart.]  
Paraphrase 3. And you (that is, your faith) are most conspicuously an epistle of Christ, of the writing of which we have only been the instruments, the Spirit of God supplying the place of ink, and your hearts of the writing tables, and by this epistle, this testimony, Christ that great Bishop of our souls doth recommend us to all men.  
4. And such 
† confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trust have we through Christ to God-ward.]  
Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly, and in a manner to boast of my behaviour, and happy success in my Apostleship c. 2. 14, etc.  
5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God.]  
Paraphrase 5. Not that we are able to to do, or so much as to think, or enter upon any thing of this nature, in order to the conversion of men, of ourselves, as by our own strength; but what ever we are able to do, it is of God, whose title that is Isa. 13. 6. to be Shaddai, almighty or sufficient.  
6. Who also hath 
* fitted us, or enabled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made us able ministers of the new 
† covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Testament, not of the 
* writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  letter, but of the spirit: for the letter killeth, but the Spirit giveth life.]  
Paraphrase 6. And that sufficiency of his he hath expressed in the powers and methods, with which he hath furnished, and to which directed us the preachers and dispensers of the new Covenant (see note on the title of these books) that is, not of the law (see note on Mat. 5. g.) written and brought down in Tables by Moses, but of the Gospel, called by this title of the Spirit, first, because it comes near to the soul, and requires purity there; secondly, because the holy Ghost came down both on Christ and on the Disciples to confirm this new way; thirdly, because Grace is a gift of the Spirit, and now is joined to the Gospel, but was not to the Law; which administration of the Spirit, and annexation of it to the word under the Gospel, gives men means to attain eternal life, when the law is the occasion, and by accident the cause of death to them, in denouncing judgement against sinners, and yet not giving strength to obey.  
7. But if the ministration of death 
† in the writings, being engraven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  written and engraven in stones was 
* in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, 
† which is done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which glory was to be done away:]  
Paraphrase 7. And if the delivery of the Law which brought nothing but death with it, when it was written in tables of stone (see note on Mat. 5. g.) was with the appearance of Angels, and a bright shining which cast such a splendour on Moses' face, that it would dazzle any man's eyes to look on it, and yet now that glory, and that law so gloriously delivered, is done away:  
8. How shall not the ministration of the Spirit be rather 
* in glory  glorious?]  
Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all? (see Mat. 5. g.)  
9 For if the 
† administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ministration of condemnation 
* were  be glory, much more doth the ministration of righteousness exceed in glory.]  
Paraphrase 9 For if the delivery of the Law, which could help men to condemnation, but could not absolve any man, were in so much glory, God by his Angels appearing so dreadful in the mount; then much more the Gospel, which brings with it justification and pardon of sin, is to be counted exceeding glorious, to be looked on and received by us with all reverence.  
10. For even that which was glorious 
† was not so much as glorious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  had no glory in this respect, by reason of the glory that excelleth.]  
Paraphrase 10. For the Law though otherwise glorious, yet being compared with the Gospel, hath no glory at all in it (as the moon compared with the sun is so utterly outshined by it, that it appears not in the presence thereof.)  
11. For if that which is done away was 
* by glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorious, much more that which remaineth is 
† in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorious.]  
Paraphrase 11. For if that which was itself to be abolished, being but the cover that contained the true jewel under it, were yet delivered dreadfully and by a glorious appearance, then much more shall that which endureth for ever, that jewel itself, the Gospel or substance, contained under those cover or shadows, and so which is never like to be abolished, and hath a durable fruit belonging to it (Grace, which the other had not) deserve to be esteemed glorious.  
12. Seeing then that we have such hope, we use great plainness of speech;]  
Paraphrase 12. Upon these grounds I say (mentioned from ver. 5. to this verse) I cannot but speak boldly and confidently to you in vindication of my Apostleship, ver. 4.  
13. And not as Moses, 
* put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which put a veil over 
† his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his face, 
* so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the children of Israel 
† looked not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  could not steadfastly look to the 
* or, face; for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note b end of that which is abolished.]  
Paraphrase 13. Having no need to imitate Moses who veiled his face, which was a type of the dark, not clear proposing of the Gospel (which is the end or principal part of the Law, and the jewel contained under that covering) to them of old.  
14. But their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament: which veil is done away in Christ.]  
Paraphrase 14. And accordingly so it continues remarkable to this present, the Jews see not Christ in the reading of the old Testament, and so the cover still remains upon Moses face, as it were, but by the Christian clear doctrine, or by faith, is removed.)  
15. But even unto this day, when Moses is read, the veil is upon their heart.]  
Paraphrase 15. And so though they have heard it over and over many times, yet still they do not understand the true sense of the Law.  
16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away.]  
Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ, than they shall see and understand plainly, what now is so obscure to them.  
17. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty.]  
Paraphrase 17. Now Christ is besides his humane nature, endued with a divine Spirit, and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ, or the Gospel is, there is freedom, and consequently the veil (a token of subjection also 1 Cor. 11. 10.) is taken away.  
18. And we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the lord]  
Paraphrase 18. And so all we that believe in Christ, have that veil done away, and do clearly, though not yet so perfectly, behold Christ, and by beholding him are changed to be like him; the doctrine of the Gospel received into our hearts changeth us into other men, to such a vision of Christ here, in imitating his purity, etc. as shall be attended with eternal glory hereafter, the same Spirit of Christ which worketh the one in us, being certain to produce the other also.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Epistles of commendations] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an ancient custom in the Apostolical primitive Church, which ordinarily gave their testimonies to all Christians, that travailed from one, place to another, and recommended them to an hospitable reception. The original of this custom seems to have been taken from the heathens, who had their tesseras hospitalitatis, which from one friend to another, helped them that brought them to kind entertainment, and Tertullian continues the phrase contesseratio hospitalitatis. Many mentions of this custom we find amongst ancient writers. In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I commend Thaumasius to your friendship, etc. And in Phaverinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I commend to your friendship and kindness Laurentius, who of a long time hath been my scholar. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another, when he gives a good testimony of him. This was done among Christians, by testifying the piety and orthodoxalnesse of any, and the agreement with them from whom they come in the same faith. And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholic Church, S. Austin Ep. 163. ad El●usium, convinceth him by ask him, whether a Donatist could by his Literae formatae, or communicatoriae, gain a man entertainment or reception in any Church that he would name to him, being confident he could not do it. Thus saith Nazianzen of Julian, 
* 〈…〉 p. 1. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he imitated many of the Christian rites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all humanity, charity to them that wanted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that way of it especially which consisted in sending letters and token's, with which (saith Nazianzen) we use to furnish them that are in want from one nation to another. The same, saith Zozomen, l. 5. c. 5. and Nicephorus Callistus, l. 10. c. 21. almost in the same words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He especially imitated the tokens (or tesserae) of the Bishop's letters, by which they are wont mutually to commend those that travel any whither, and by that testimony obtain for them all friendly entertainment, as for their most familiar acquaintance. The same we may find in Lucian, in his Peregrinus. By which also will appear the ancient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to signify (as Baronius add an. 314. and out of him Binius, t. 1. council. p. 271. and Ferrarius De antiq. Eccles. Epist. genere, l. 1. p. 45. would have them) Epistles by which men were testified to be in communion with the Church of Rome, (which they never did, but when they were written by the Bishop of that Church, and neither then any more than those that were written by the Bishop of any other particular Church signified that man's agreement in faith and communion with that particular Church) but only Letters commendatory from one place or Church to another, to recommend a person that should travel thither, and so obtain for him an hospitable reception, lodging, diet, and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision, or necessaries, that they wanted; and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned (see Note on Act. 2. c.) for liberality and beneficence; though there is no question but among other degrees of charitable reception, that of admitting them to their Churches and Sacraments was included also, proportionably to the forms of their testimonies, which, saith Mat. Blastares, were wont to mention the uprightness of the persons faith, unreprovablenesse of his life, and his degree in the Church, if he had any. See Justell. in cod. Can. Eccl. Un. p. 132.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. End of that which is abolished] If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then must Christ (which is the end of the law) that is the Christian precepts and promises typified by the Mosaical rites and shadows, be meant by it; but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or second part of the resemblance, be more perfectly answerable to the former, thus Moses put a veil over his own face, to signify that the Israelites would not see the face (that is, discern clearly the most eminent and principal part) of the Law, which is now abolished, that is, of the Ceremonial law. For certainly the principal part of that was the inward purity and piety signified and adumbrated by those ceremonies, and now taught by Christ more distinctly and plainly, and so that covering taken away, ver. 14. only the Jews will not see it, but as yet their understandings are blinded, in the beginning of the verse.    

CHAP. IU.  
1. THerefore seeing we have this ministry, as we have received mercy, we 
* grow not sluggish, or cowardly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faint not;]  
Paraphrase 1. Being therefore entrusted by God with so honourable a charge, the preaching of this divine and glorious Gospel of Christ, c. 3. 4, and 18. we have been diligent in attendance on our work;  
2. But have renounced the hidden things of 
† shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.]  
Paraphrase 2. And have been far from using any of those vile arts, which shame might make us disguise and conceal, but dealt simply and plainly, mixing nothing of our own with the word of Christ, but contenting ourselves with so much of the approbation of men, as the making known the truth of God unto men sincerely and uprightly will help us to.  
3. But if our Gospel be hid, it is hid 
* i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to them that are lost.]  
Paraphrase 3. Which we have done so plainly, that if the Gospel of Christ preached by us be yet obscure, it is so only among obdurate obstinate unbelievers, v. 4. see c. 2. 15.  
4. 
† among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In whom the God of this world hath blinded the minds of them which believe not, 
* so that the illumination of the Gospel of the glory of Christ hath not shined to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.]  
Paraphrase 4. Such as have their eyes so blinded by Satan, or their own worldly advantages, that the Gospel of Christ most powerfully and plainly revealed by him, and shining forth in our preaching, since his departure from the earth, (and this most certainly the revelation of the immutable will of God, whom Christ represents to us, not as an ordinary picture doth the body, but as a real substantial image of him) is not permitted to have any impression or influence on their hearts, they will not see, be it never so illustriously visible.  
5. For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake.]  
Paraphrase 5. Certainly nothing but this can obstruct men's minds against the Gospel, as it is delivered by us, being preached so, as not to design any thing of honour to ourselves, but only unto Christ, and for ourselves, only to offer men our service, to do them all the humblest offices of Christian charity imaginable.  
6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the note a face of Jesus Christ.]  
Paraphrase 6. For it is not any worldly consideration that hath put us upon this employment, but that God that by his word created the light, when there was nothing but darkness in the world, hath in a like wonderful manner impa●ted this light to us, in sending down his own Son to shine in our hearts, to reveal his will unto us, and this on purpose that we might reveal it to others, instruct them in the knowledge of those glorious mysteries, (see note on 2 Pet. 1. c.) so illustrious in themselves and advantageous to us, which God hath revealed to us by Christ.  
7. But we have this treasure in note b earthen 
† or in vessels of shell  vessels, that the excellency of the power may be of God, and not of us.]  
Paraphrase 7. But we that are entrusted with this great treasure of the Gospel, are not so fine and precious ourselves, we carry bodies about us subject to all manner of opposition, and pressures, and afflictions, and this on purpose designed by God also, that all the good success we have in our Apostleship may be imputed to Christ, and not to us, as it would be, if we came with any secular power or grandeur to plant the Gospel.  
8. We are 
* gripped  note c troubled on every side, yet 
† brought to extremities, straitened, but not despairing  not distressed; we are perplexed, but not in despair;  
9 
* pursued, but not left behind  Persecuted, but not forsaken; cast down, but not destroyed:]  
Paraphrase 8, 9 The way which God rather saw fit to choose, was to permit us to wrestle with all difficulties, and then to sustain us by his own invisible assistance, not by any secular humane means, and carry us through all, and give good success to our preaching by these very means:  
10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.]  
Paraphrase 10. Carrying about us the cross and sufferings of Christ, daily suffering after him, that so the saving effects of his resurrection, in turning men from their evil ways (converting Infidels by our preaching) might through our suffering in this employment be more conspicuous.  
11. For we which live are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh.]  
Paraphrase 11. For we Apostles, that are looked on by some with envy, are continually ready to be put to death for the Gospel, that the vital power of Christ in raising up sinners to a new life may, through the dangers by us undergone in preaching the Gospel, be showed forth among our auditors, that receive the faith from us.  
12. So 
† that the death is wrought in us, but the life in you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then death worketh in us, but life in you.]  
Paraphrase 12. And so truly we are not any extraordinary gainers by our employment, as to the eye of the world; the death of Christ v. 10. is wrought, perfected in us, we fill up his sufferings, Col. 1. 24. by suffering after him, but the resurrection and vital efficacy of Christ, v. 10, and 11. is showed forth, and as it were perfected, in you, by our preaching and begetting faith, and confirming it in you by our afflictions, and by the example of our constancy, and of God's deliverance afforded us, ch. 12. 9  
13. We having the same spirit of faith, according as it is written, I believed and therefore have I spoken, we also believe and therefore speak.]  
Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of david's, Psal. 116. 10. where he saith, I believed, and therefore I spoke, I was sore afflicted, etc. we do accordingly by afflictions, and patience and constancy-therein, confess God, and express our faith in him.  
14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you.]  
Paraphrase 14. Believing steadfastly that he that raised Christ out of the lowest condition, even from death itself, will make our afflictions a means of raising us, and presenting us glorious in his sight, together with you, if you do so too.  
15. For all things are for your sakes, that the 
* benefit having abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abundant grace might through the thanksgiving of many 
† exceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  redound to the glory of God.]  
Paraphrase 15. For 'tis for your good that we preach and suffer all this, that your faith may be more confirmed, and that so the mercy of God extending to more persons, may, by their blessing God for it, abound, and tend more to the glory of God, ch. 1. 11.  
16. For which cause we 
* are not s●ornfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faint not, but though our outward man perish, yet the inward man is renewed day by day.]  
Paraphrase 16. Whereupon it is that we do▪ not give over upon these discouragements, but are by these outward pressures more incited inwardly, and animated to the performance of our duties.  
17. For our light affliction, which is but for a moment, worketh for us a 
† most superlative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  far more exceeding and eternal note d weight of glory:]  
Paraphrase 17. For our transitory light suffering is so accepted by God, that it is also sure to be rewarded by him with a most exceeding, eternal, weighty crown of bliss or glory.  
18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are 
* temporary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  temporal, but the things which are not seen are eternal.]  
Paraphrase 18. Which makes it most reasonable for us to go courageously through all difficulties, as despising and not thinking of this world, and whatever losses or sufferings of that, but of that reward which our faith presents unto us, which is as far beyond any thing that we can part with here, as eternity surpasses time.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Face of Jesus] This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of Jesus, and this whole verse, refers to the story of Moses, desiring to see the glory of God, Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great; but with that sight that was afforded him, though but of an Angel sustaining the person of God, Moses' face was enlightened, and shone, and became glorious, (to which the Apostle had before referred, c. 3. 7.) And so here the glory of God, that is, the revelation of his most divine counsels for the saving of men under the Gospel, is by God communicated to Christ, and by that means he, as he is the Son of man, and executes this Prophetic office upon earth, is much more shining and glorious than Moses' face was; and then we to whom the Gospel is now preached, look upon this face of his, though the Israelites could not on Moses, and are illuminated thereby, receive the knowledge of these counsels of God, whensoever we look on him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Earthen vessels] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. (see Note on Mat. 21. b.) a dish, a cup, etc. Of these some be testacea, made of shells of fishes, and they are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 2 Tim. 2. 20. (the only other place where the word is used in the New Testament) and this agrees very well with the matter in hand, it being ordinary to lay up those things we value in shells, or boxes, or cabinets made of such; and those, in respect of the brittleness, and of the nature of them, (as the shells are the outsides of fishes) very fit to resemble our bodies, wherein our souls do inhabit. And accordingly the Pla●onists making two bodies of a man, one that which carries the soul in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chariot of the soul, the other that which we touch, and see the grosser carnal part, call that second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is the same to us which the shell is to the fish, which hath another finer body within it. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testa signifies not only a shell (from whence those kinds of fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shell to them supplying the place of skin, and some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft-shelled, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nemesius) but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baked earth, and vessel of the potter, that hath passed the fire, and is taken out of the kil●, and so Theophylact interprets it here, and so it frequently signifies in authors. The difference of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthen ware, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the potter's vessels, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels of clay, before they are burnt, whilst they remain in the potter's hand in moulding, is set down exactly by 
* Tom. 6. p. 855. l. 10.  S. chrysostom in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the former if they be broken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not capable of recovery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the hardness once gotten by the fire, whereas the other, that are but of clay unbaked, and unhardened, if they be spoiled once, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they may easily by the skill of the potter be returned to some second form. Whence, saith he, it is that Jer. 19 1. when the prophet was to describe an irreparable destruction, he is bid to figure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a vessel, or bottle of earth, broken to pieces, v. 10. But when he would put them in some hope of restauration, than God shows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthen vessel fallen, when it is in the hands of the artificer, c. 18. 2, 3. which he takes up, and moulds anew, the matter being yet capable of it. And this sense and notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the place will bear, and therefore I have now set them both down, and left the Reader to choose which he shall think most probable.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Troubled on every side—] These two verses in every word refer to the ancient heathen customs in the agones, of which somewhat hath been said, Note on 1 Cor. 9 24. S. chrysostom explains them so in common (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are cold, etc. as Horace of the racer, sudavit & alsit, he sweats and fri●zes,) but he applies them not severally to the particular exercises. This, I suppose, may fitly be done, by accommodating three of the pairs to the customs of Wrestling; one to that of Running in the race, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs clearly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrestling, so saith Aristotle Rhet. l. 1. c. 5. (see the anonymous Scholiast on that place) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that can gripe his adversary, and take him up, is good at wrestling, there being two dexterities in that exercise, comprimere antagonistam, & substernere, to gripe, and throw down, which Hesychius also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these is here mentioned, and expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressure, to which is here opposed, as in a higher degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad augustias redigi, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be brought to distress, as when we can neither get out of his hands, nor make any resistance against him, so Isa. 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being brought to such extremities we can fight no longer. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexity, is fit for the wrestler, who being shrewdly put to it, knows not what to do; so saith Theophylact, though we fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a condition that we know not what to do; so in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are not able to do, or attempt, any thing, yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, miscarry not finally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stand after all upright, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despair not, nor are they overcome, but find an happy issue out of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conquerors at last, saith Theophylact. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursued, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is peculiar to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing, as hath been formerly said (Note on 1 Cor. 9 25.) when one being foremost in the race, others pursue, and get up close after him, being ready to outstrip, or get before him, but do not so: and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not outstriped, or cast behind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be outgone, relinqui literally, in Horace's notion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
— mihi turpe relinqui est.  So in Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do not crown them that are lag, or left behind, and 1 Cor. 9 all run, but one receives the prize. So Eustathius on Homer, Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that is overcome we say is left; and in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corruptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be left, is to miss the reward: and therefore Jam. 1. 4. those that are perfect and consummate, crowned, or ●●t to receive the crown, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  left behind in nothing, victorious still. 'Tis true indeed that the vulgar notion of forsaken is applicable to the word among good authors. As in Aristotle, Rhet. l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cowards for fear forsake, desert, those that are in the same danger with them. But the contexture, and consort of so many other agonistical words, and the examples of this use of it joined thereto, do rather incline it to the former. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that belongs again to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrestling, where he that throws the other first is conqueror; whereupon Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast down, is to overcome, to throw. The same is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supplanting, tripping up the heels, whence is that scholion of Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrown by them that wrestle with us; and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not destroyed, may either signify literally so▪ not killed, that is, lying upon the ground, but not like carcases there, or else rising up again after the fall, and not, as the Elephant, irrecoverably down. All which belongs to the afflictions that befell the Apostles, their hardship in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and combats of theirs.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Weight of glory] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things, weight, and plenty, and from thence two things more, either glory or riches. From hence it comes, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek of the Old Testament taken for multitude, or greatness, that is applied to a train, or host, 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great numerous troop of attendants, or army, and 1 Mac. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude, and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great magnificent feast. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, will be, riches, plenty, and abundance of glory, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the rather here used in opposition to the lightness of the afflictions precedent, but not to denote the heaviness, but abundance, or riches of this, as Gen. 13. 2. Abraham is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy, that is, plentiful, in catrell etc. the LXXII, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich, and so c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies riches.    

CHAP. V.  
1. FOR we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.]  
Paraphrase 1. For of this we are confident, that if our bodies wherein we dwell as in a movable tent, or tabernacle, be destroyed by the present pressures that lie upon us, if our dangers should end in death itself, this were a matter of no terror to us, having so much a better abiding place provided for us by God, so much an happier condition than any this world is capable of, and out of reach of all sublunary dangers, sure to be continued to us for ever.  
2. For in this we groan earnestly, desiring to be 
* to put on over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  clothed upon with our house, which is from heaven.]  
Paraphrase 2. For while we are in this inferior state of bodies, we are for ever unsatisfied, and impatient, desiring to have those spiritual bodies, 1 Cor. 15. 44. that purer state of bliss and immortality, as an upper garment to adorn and hide the blemishes and imperfections, and keep off the cold and pressures that this body of ours is subject to.  
3. If so be 
† we be found clothed, not naked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that being clothed we shall not be found naked.]  
Paraphrase 3. This I say upon supposition that we should never die, that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess. 4. 15. 17. that are found alive at the last trump, at the day of doom, as some shall certainly be, and yet even those very heartily glad to be changed, to have these natural bodies spiritualised.  
4. For we that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that 
* that which is mortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mortality might be swallowed up of life.]  
Paraphrase 4. For while we are in these bodies of clay, we are subject to weights and pressures, and those give us a great impatience and weariness, and this hath a very observable meaning in it; for 'tis certain we do not desire to put off these bodies, to part with them finally, how weary soever we are: This therefore is the signification of it, that there is another sort of bodies, and another sort of life, infinitely more desirable than these which we now enjoy, an eternal, immutable life of these our bodies, in stead of that mortal (subject to afflictions, and death itself) which we now live, and that we are naturally a desiring, a panting, a groaning after.  
5. Now he that hath 
* framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wrought us for 
† this very thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the selfsame thing, is God, who also hath given unto us the earnest of the Spirit.]  
Paraphrase 5. And the same God that hath created and framed us after this manner, with body's subject to such pressures, that we perpetually desire to change them for impassable, hath by Christ promised us, that he will make this provision for us, raise us to immortal lives; and as a pledge and pawn to assure us that he will perform this promise, he hath by the preaching of the Gospel, sent to cleanse and purify us here in some measure, which is a kind of spiritualizing of our bodies, and a pawn and earnest of our future immortality, to which that Spirit shall raise us which raised Christ from the dead.  
6. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the lord]  
Paraphrase 6. By these considerations therefore being enabled to look cheerfully on death, as that which only brings us home to God, from which these earthy bodies keep us strangers,  
7. (For we walk by faith, not by sight.)]  
Paraphrase 7. (And which gives us that really to be enjoyed, which we have here in this life only by faith)  
8. We are confident, I say, and willing rather to 
* travail out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be absent from the body, and to be 
† at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  present with the lord]  
Paraphrase 8. We make choice rather, and are infinitely better pleased, to leave this body behind us here, to go out, to die, that by this means w● may come to our home, our bliss in heaven: and so the fear or expectation of death is far from being painful to us.  
9 Wherefore 
* we are ambitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we labour that, whether 
† we be at home or abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  present or absent, we may be accepted of him.]  
Paraphrase 9 All our ambition and design being but this, that whether we continue in this earthy body of ours, or go out of it, whether living or dying, we may be acceptable to God.  
10. For we must all 
* be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appear before the Judgement seat of Christ, that every one may note a receive the 
† things by the body, or the proper things of the body,  things done in his body, according to that he hath done, whether it be good or evil.]  
Paraphrase 10. For there will certainly come a day, when every person that ever lived shall be judged by God, set as it were in an eminent conspicuous place, as men that are impleaded are wont to be, and every action of his life taken into consideration, that accordingly every man may be punished, or rewarded, body and soul together, according to his actions, of what sort soever they be, whether good or bad, which in his life-time he hath committed in his body and soul together.  
11. Knowing therefore the terror of the Lord, we note b persuade men; but we are manifest unto God, and, I trust also, are made manifest in your consciences.]  
Paraphrase 11. Considering therefore the dreadfulness of this appearance of God, as on one side we labour to persuade men to embrace the truth, and live as those that are thus to be judged, so we desire to approve ourselves to God, as our Judge also, who, I am confident, doth approve of our sincerity herein, and I hope you are as well satisfied also of our uprightness toward you.  
12. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart.]  
Paraphrase 12. What I say, is not as if I wanted again commending to you, but that I may arm you against those false Apostles that come among you, and glory much of outward things, but know in their consciences that they have little cause to do so, against whom you may fortify yourselves, and make answer to them by glorying of my patience, and perseverance, and performances in the Gospel, and to this end only it is, that I say this unto you.  
13. For whether we be 
* transported (see note on Mar. the 3. c.)  besides ourselves, it is to God: or whether we be sober, it is for your cause.]  
Paraphrase 13. And what we do herein, is mean: for good, my speaking thus largely of myself is for the glory of God, whose grace it is that enables me to do any thing, and any more moderate language or actions are designed by me to your advantage also: Or both together, whether one or other, they are meant to the glory of God, and your good.  
14. For the love of Christ constraineth us, 
† judging this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because we thus judge, that if one died for all, then were all dead:  
15. And 
* he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.]  
Paraphrase 14, 15. For our love to Christ, founded on his to us, hath us in its power, to make us do whatsoever it will have us, making this argument from this certain acknowledged truth of Christ's having died for all men, that then certainly all men are sinners, lapsed in a lost estate, and so hopeless, unless they use some means to get out of that estate; which that he might help us to do, was the design of Christ's dying for all, that we might (having received by his death grace to live a new life) live no longer after our own lusts and desires, but in obedience to his commands that died and rose again to that end, (to bless us in turning every man, etc. Act. 3. 26.)  
16. Wherefore henceforth know we no man after the flesh: yea though we 
† had known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have known Christ after the flesh, yet now 
* we know him so no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  henceforth know we him no more.]  
Paraphrase 16. Wherefore now we esteem or value no man according to the outer advantages of this world, wisdom, riches, learning, etc. which are wont to set men out in the eyes of the world; and although it were true that we had familiarly conversed with Christ here, as some among you say they have, (they that say I am of Christ 1 Cor. 1. 12.) and prefer themselves before others for that, and expect their doctrine should be received before the doctrine of others, yet now we know that he is gone from this earth, and no man can now pretend to know Christ's will (otherwise then as it was revealed at his being here) above, or any more than another, upon this bare score, because he once conversed familiarly with Christ here: All that now we have to do with Christ, is to look on him, not under any such notion, as a Christ talking familiarly with us on earth, but as an heavenly King, offering and designing us a spiritual kingdom upon our obedience and fidelity, not any temporal advantage, or matter of boasting, upon our acquaintance with him here.  
17. Therefore if any man be in Christ, he is a new creature: old things are passed away, behold all things are become new.]  
Paraphrase 17. If any man profess to have any peculiar claim to Christ, this must be the way of judging of the sincerity of his pretensions, if he think himself obliged to live a new life. The state of the Gospel is a change of every thing from what it was before, more grace, promise of pardon on repentance, and sincerity for the future, more explicit promises of heaven, and precepts of greater perfection: and what is all this, but an obligation, in all reason, to a new and a Christian life?  
18. 
* But all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the 
† administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ministry of reconciliation.]  
Paraphrase 18. Now all these things depend on God, as the author of them, who hath used this means of making up that breach between him and us, and hath given us power and commission to give men reconciliation, peace, or pardon, or absolution, upon renewing of their lives.  
19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath 
* placed or deposited in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  committed to us the word of reconciliation.]  
Paraphrase 19 And the tenure of our commission runs thus, That God hath used Christ as a means to make peace between him and the greater and worse part of the world, the Gentiles at this time, as well as the Jews, (not by pardoning of their sins, while they remain in them, but by admitting them to repentance, by not shutting up ways of mercy, and moreover calling them, using admirable methods of mercy in revealing himself to them) and hath put in our hands the word of reconciliation, the preaching of this Gospel, and making known the means of grace, and advising and persuading all men to make use of it.  
20. Now than we note c be Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God.]  
Paraphrase 20. This therefore is the nature of our present employment, to be (as our title of Apostles imports) proxies and negotiators for Christ, we supplying the place of Christ on earth, and so treating with men, after the manner that Christ did when he was here, call sinners to repentance, and that with all the affectionate importunity imaginable, as sent from God on purpose to entreat men to it: and accordingly now we do, in Christ's stead, we beseech you to reform your lives, and make yourselves capable of the return of God's favour to you, (see note on Mat. 5. m.)  
21. For he hath made him to be note d sin for us, who knew no sin, that we might be made the righteousness of God in him.]  
Paraphrase 21. For Christ, an innocent, pure▪ sinless person, hath God sent to be a sacrifice for our sins, that we might imitate his purity, and thereby be, through the benefits of his death, accepted and justified by God.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Receive the things done in his body] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to receive, by way of reward, a crown, or prize, to carry it away, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch, and take off the crown standing over the goal. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things by the body, must be relative, and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mentioning what, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to what he hath done, noting this agreement and proportion betwixt that which he receives, and what he hath done, which is the clear sense of those other places, wherein God is said to render to every man according to his works. Some MSS. and printed copies, the Complutense Edition, read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the change of one letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proper, or peculiar, things of his body, and that will be very agreeable also, Every man shall receive that which is proper to him; either as the body is the shop of action, wherein, and whereby, as by the instrument, every thing is done, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies himself, by an Hebraisme formerly mentioned, according to, or by way of, retribution to what he hath done, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Persuade men] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade, and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade men, signifies in these books, will be set down at large, Note on Gal. 1. 6. (see also Note on 1 Joh. 3. c.) viz. to pacify, to propitiate, to gain in upon men, and obtain their approbation either of the cause they plead, or of themselves, whom they desire to approve to them. And though it be a very obvious and commodious sense of these words, knowing the terrors of the Lord we persuade men, that the consideration of the judgement to come is a very proper, forcible suasory to amendment of life▪ etc. yet the circumstances of the Context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing the judgement to come to be so exact that it descends to every action that is done, whether good or bad, we Apostles, who have a weighty task of duty lying on us to win souls to Christ, are obliged to pursue this work, to gain in upon men as much as we can, to approve our self to them in all things, that they may not be scandalised by any thing done by us, but cheerfully led on with a good opinion of our preaching and our persons, this being very useful toward the Apostolical design of working good upon men. Agreeably to which it follows in this same verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we are made manifest to God, and I hope also to be manifested in, or to, your consciences: where to be manifested to their, or in their, consciences, is all one with this notion of persuading them, that is, approving himself to them. And to this matter that which follows, v. 12. pertains also, and therefore Theophylact interprets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we persuade men, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do all things that we may not scandalise men; and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we cure, or provide against, scandals, such as may hinder men in their proficiency in the Gospel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Are Ambassadors] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles, signifies Legates, Nuntios also, so as in the ancient formulae, Missi signifies Ambassadors; see Marculphi form. and Bignon●us's notes on lib. 1. c. 40. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical office, and that from God to men, offering pardon on his part, and requiring on their part reformation for the future. So as in Philostratus de vita Apoll. l. 4. c. 5. 'tis said that he was sent of an embassy from Hercules to the Thessali, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the sum of the embassy, saith he, was, that they would not be destroyed, but that having omitted sacrifice, they should now perform them again.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Sin for us] What is meant here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will best appear by the notion of it in the Old Testament sometimes, and by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness here. In the Old Testament 'tis taken for a sacrifice for sin, Leu. 4. 3, 29. and 5. 6. and Psal. 40. 7. and so piaculum in Latin is both a sin and a sacrifice of expiation, or the person that is so sanctified. And there is nothing more ordinary in the Septuagint, then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify a sacrifice for sin, and so in the Chaldee paraphrase also, Exod. 29. 14. where the Hebrew reads sin, they read, a sacrifice for sin: for indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things, sin and legal uncleanness, and secondarily two things more, a sacrifice of propitiation for sin, and of purification for uncleanness; and consequently being rendered sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in the notion of sin, and also of uncleanness, Leu. 12. 6. Num. 6. 2. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation, Ezek. 44. 27. 45. 19 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying, Num. 19 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification, Num. 8. 7. from hence comes, that this one Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were of the same latitude with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is made use of to signify all these severals. For that of sin I need not instance: for that of legal uncleanness, see Num. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was unclean by the touch of a dead body. For that of sacrifice of explation, among many others, see Leu. 4. 25. the blood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, that is, sin-offering: And in the last for purification, either of a leper, or a woman after childbirth, or after the touching of a dead body, the word generally used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for sin: so in the New Testament Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for sin, is the sacrifice of propitiation; and so Heb. 10. 6. and 13. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin, without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most distinctly. Then for the opposition wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is here set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, Christ made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin, that we might be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, that is an argument, that as our being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness signifies our being sanctified first, and then accepted by God, justified; so his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies his being condemned, that is, consecrated as a sacrifice is wont to be devoted for the sins of the people.    

CHAP. VI  
1. WE then 
* that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as workers together with him, beseech you also, that ye receive not the grace of God in vain:]  
Paraphrase 1. And we whose office it is to labour for that for which Christ hath laid down his life, c. 5. 21. do exhort you not to frustrate all these gracious methods of God, not to permit the Gospel (see note Heb. 13. d.) to be cast away upon you.  
2. (For he saith, I have heard thee in a time accepted, and in the day of note a 
† deliverance  salvation have I succoured thee: behold now is the accepted time, behold now is the day of salvation.)]  
Paraphrase 2. For the Prophet saith in the person of God, Isa. 49. 8. In a season which I had chosen, I have harkened to thee, and in the fittest time for deliverance to come, I have interposed my help. It seems God hath his times and seasons to give deliverances, and such is this wherein I now speak, a point of time wherein God hath resolved to deliver all his persevering, faithful servants out of their persecutions. And this in all reason ought to be laid hold of by us, to escape out of the sins of the world, and so out of the wrath that belongs to them that remain therein.  
3. Giving no 
* occasion of falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offence in any thing, that the ministry be not blamed.]  
Paraphrase 3. And one especial part of our labour and care is, to abstain strictly from all things that may avert any man from the faith, endeavouring to approve ourselves, to all, that all men may look on our behaviour in the Gospel with reverence, and not with censure, and so be attracted to Christian life, not deterred by us.  
4. But in all things approving ourselves as the ministers of God, in much patience, in affliction, in necessities, in distresses,]  
Paraphrase 4. Approving our fidelity in the discharge of our office, by all proper means; first by the constant, patient enduring of all sort of afflictions, viz. pressures, wants, exigencies,  
5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings,]  
Paraphrase 5. Scourge, imprisonments, seditions, by pains taking, denying ourselves our ordinary sleep and food,  
6. By pureness, by knowledge, by long-suffering, by kindness, by the holy Ghost, by love unfeigned,]  
Paraphrase 6. By continence, by the study of the divine Law in the more secret sense (see note on 2 Pet. 1. c.) by long-suffering, by bounty, by the extraordinary gifts of the Spirit, (prophesying, languages, etc.) by sincere charity, and zeal to the good of souls,  
7. By the word of truth, by the power of God, by the armour of righteousness, 
† For  on the right hand, and on the left,]  
Paraphrase 7. By preaching the pure Gospel of Christ, by the power of God in doing miracles, etc. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse condition, the spears in time of prosperity to repel the temptations of the world, resolution against all the assaults of carnality, and the shield in order to dangers, and approach of evil, patience, constancy and perseverance, to defend us from them;  
8. By honour and dishonour, by evil report and good report, as deceivers, and yet true;]  
Paraphrase 8. Through the various fates of being contumeliously used by some, as well as reverently by others; vilified, as well as commended; counted as deceivers, when yet we are most faithful dispensers of the truth of God:  
9 As unknown, and yet 
* acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well known; as dying, and behold we live; as chastened, and not killed;]  
Paraphrase 9 Esteemed and looked on by some as if they knew us not, by others owned and valued; some judging us as lost men, that by our needless zeal had brought destruction on us, whereas by God's help we are still alive, permitted by God to be afflicted and chastened, but not yet to be put to death, though of some of us 'twere verily purposed that we should, 1 Cor. 15. 32. and 2 Cor. 1. 8.  
10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.]  
Paraphrase 10. Our lives pitied and looked on, as made up of nothing but sadness, whilst yet we are always cheerful, and rejoicing in the testimony of a good conscience; as poor ourselves, and yet enriching whole multitudes of men with that which is the most valuable true riches: and though we are deemed, and that truly, to have nothing, yet are we so provided for by God's good providence, as to want nothing that is necessary or useful for us.  
11. O ye Corinthians, our mouth is opened to you, our heart is enlarged.]  
Paraphrase 11. I have spoken clearly and freely to you, O Corinthians, and my heart as well as my mouth hath been enlarged to you also, so great is my kindness and affection to you.  
12. Ye are not straitened in us, but ye are straitened in your bowels.]  
Paraphrase 12. Ye are not penned up in us, as in a narrow room; my whole soul is open to you, and at your service, you have no small place in my affections: but you do not retribute as ye ought, ye are somewhat straitened in your affections toward me.  
13. 
† But by way of this very recompense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now for a recompense in the same, (I speak as unto my children) be ye also enlarged.]  
Paraphrase 13. And truly it were but a just return, as from children to your parent, if ye would be, back again, as kind and affectionate to me, as I have been to you.  
14. 
* Do not Ye become more inclinable to  Be ye not note b unequally yoked together with unbelievers: for what 
† participation is there betwixt righteousness and wickedness what communication betwixt light and darkness▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?]  
Paraphrase 14. Is there any reason you should be more inclinable, more favourably affected to them that are not Christians, to false prophets or teachers, then to us? Is it possible for you Christians to receive any benefit from such? doth impiety advantage justice? or darkness contribute any thing to light?  
15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?]  
Paraphrase 15. What agreement of desires can Christ or a Christian have with Satan, or a lawless man? what accord a believer with an unbeliever? and such are many of those Gnostick heretics that are so followed by you.  
16. And what agreement hath the Temple of God with idols? for ye are the temple of the living God, as God hath said, I will dwell 
* among i●  in them and walk 
† among  in them, and I will be their God, and they shall be my people.]  
Paraphrase 16. Or how can ye reconcile God's temple and the Idol temples? Now ye are the temple of God, among whom he dwells, and walks, and owns you for his people, as he hath promised to do to the Jews upon condition of their obedience to him.  
17. Wherefore come out from among them, and be ye separate, saith the Lord and touch not the unclean thing, and I will receive you,]  
18. And will be a 
* for a father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  father unto you, and ye shall be 
† to me for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my sons and daughters, saith the Lord almighty.]  
Paraphrase 17, 18. This lays an obligation upon you to get out of so wicked company and unclean conversation, not to comply with the Heathen Idolaters by going to their temples and feasts with them 1 Cor. 8. 7. but to abstain strictly from such society; for upon doing thus depend all the promises of the Gospel, of Gods receiving us, owning and acknowledging us for his children.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Salvation] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, hath been often said, (see Rom. 13. c.) God's rescuing his faithful persevering servants out of their distresses; thus it clearly signifies here, proportionably to what it had done in the prophecy here cited, Isa. 49. 8. In an acceptable time have I heard thee, that is, in a time that God chose, and saw fit for the turn, in the day of salvation have I helped thee, and I will preserve thee, and give thee for a Covenant to this people (a kind of rainbow to the drowned world, a sign of a covenant that God will drown them no more in such afflictions) to establish, or raise up the earth, to cause to inherit the desolate heritage's. And therefore when he saith, now is the accepted time, the season that God hath pitched on, now is the day of salvation, the meaning will be, that now the time is approaching, that the true pure Christian profession, thus long persecuted by the Jews and Gnostics so sharply, (by which means it comes to pass, that many daily fall off to save themselves) shall suddenly have respite by the destruction of the enemies every where. And so this is a seasonable consideration, to back the exhortation ver. 1. which the Apostle in all his Epistles did at that time so earnestly press, that they that had received the Gospel, and gone on so long, should not at last, by falling off, lose all in the last act, (see Heb. 10. 36, 37, 38,) that is, receive it in vain, lose all the benefit that attended it. To which purpose the Apostle proceeds v. 3. etc. to mention himself and his fellow-labourers, as examples to them of those things which were most directly contrary to the Gnostics: first, Inoffensive living; secondly Constancy and perseverance under persecutions: First, blamelessness of conversation v. 3. (For this falling off of the Christians to the Gnostics was the greatest offence and scandal imaginable to Christianity, having so much impurity, etc. among them) then v. 4, 5. patience and constancy in all kind of pressures upon which again he subjoins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pureness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long-suffering, patience, and perseverance, in opposition to the compliances and apostasies of the Gnostics; pureness, in opposition to their lusts and uncleanness, knowledge, in opposition to their pretended knowledge of the secret meanings of Scripture, (just as 2 Pet. 1. 5. we find virtue, (or courage) knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continence, and patience put together) and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit, in opposition to their pretences of being the spiritual 1 Cor. 12. 1. And after many verses spent on that subject, he looks on those apostate heretics as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfaithful desertors v. 14. and conjures them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to incline to them, being an heathenish diabolical sort of people, v. 15. with whom being entangled, they must absolutely forsake, and come out of them as from Sodom v. 17. which is again noted by the filthiness of the flesh and spirit, foul lusts and factions, etc. c. 7. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Unequally yoked] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders jugum ducere, which seems to have given occasion to Budaeus, and H. Stephanus out of him, to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this Apostle is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in the yoke with another. But this is a mistake without any grounds, save only the equiv●calness of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a yoke to draw in, as well as a balance to weigh in. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubtless to be rendered here as in Greek authors it signifies, among whom a pair of scales or balance, whose beam inclines or propends toward one part, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equally inclined both ways, or whose beam stands even) trutina alteri-jugis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a scale that weighs down one way, stands not in the equilibration. So in Phocylides,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Let the balance stand even, not inclined more to one side. And so the sense of the place will be, Be not more propense and inclined toward the proposals of these Apostatising Gnostics, that heresy to which your present leaders would seduce you, than you are to us the Apostles of Christ, who love you so passionately: Which is the argument almost of the whole Chapter. Thus in Clement's Epistle to the same Corinthians, we find a phrase directly parallel to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inclining the other way from us, that is, disaffected to us.    

CHAP. VII.  
1. HAving therefore these promises (dearly beloved) let us cleanse ourselves from all 
* defilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  filthiness of the flesh and spirit, perfecting holiness in the fear of God.]  
Paraphrase 1. Wherefore having so rich promises made you by God, promises of being received by Christ, as children into his family, but those promises conditional promises, made upon condition that you forsake all impurity, etc. c. 6. 17, 18. my earnest exhortation to you is, that you purify yourselves from the sins (of all kinds) that are now crept in among you, particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to, and of the spirit, as pride, faction, schism, etc. preferring false teachers before us, which planted Christ among you; practising to the end all manner of piety with all diligence (see note on Phil. 2. c.)  
2. Receive us; we have wronged no man, we have corrupted no man, we have 
† coveted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  defrauded no man.]  
Paraphrase 2. The false teachers that you receive so willingly, injure you, defile you, and either defraud or perhaps seduce you into abominable sins, See Ephes. 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these, and therefore are fitter to be embraced by you, c. 6. 14. See Rom. note i.  
3. I speak not this to condemn you, for I have said before, that you are in our hearts to die and live with you.]  
Paraphrase 3. I speak not this to bring any evil report upon you, for I love you most passionately, as I said before.  
4. Great is my 
* freeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boldness of speech toward you, great is my glorying of you, I am filled with comfort, I 
† have a superabundance of joy over. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  am exceeding joyful in all our tribulation.]  
Paraphrase 4. My freedom (see note on Jo. 7. a.) in mentioning your faults is great indeed, but withal I am as free in boasting of your obedience; and though I have had much grief and fear v. 5. through the sins that were among you, yet the joy which I take in your repentance is extremely more abundant than the sorrow was.  
5. For 
* as we went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when we were come into Macedonia, our flesh had no rest, but we were 
† gripped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  troubled on every side, without were fightings, within were fears.]  
Paraphrase 5. For the truth is, all our journey long from Ephesus to Macedonia, Act. 20. 1. we had a sad time of it; for as we met with many oppositions from others, so the many fears we had concerning you were very troublesome to us.  
6. Nevertheless, God that comforteth 
* the lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that are cast down, comforted us by the coming of Titus.]  
Paraphrase 6. But through the mercy of God, who relieves those that are in greatest want of relief, Titus' coming freed us from all.  
7. And not by his coming only, but by the consolation wherewith he was comforted 
† about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you, 
* telling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he told us your earnest desire, your 
† sad lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mourning, your 
* zeal for or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fervent mind towards me, so that I rejoiced the more.]  
Paraphrase 7. And it was not the bare presence of Titus that was such solace to me, but the news that he brought me, and with which he himself was so much comforted, to wit, the news of your panting after me, lamenting most sadly the sins that I had in my former Epistle laid to your charge, and your earnestness for me against those that traduced me.  
8. 
† Wherefore though I grieved you by that Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For though I made you sorry with a Letter, I do not repent, though I did repent; for I perceive that 
* that Epistle, though for a short time, hath grieved you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same Epistle hath made you sorry, though it were but note a for a season.]  
Paraphrase 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you, (for so I find they did, though but for a time, with place for speedy remission, upon reformation) I have no reason to be sorry for what I did, though the truth is, I was a while sorry for it, and wished I had not been so severe.  
9 Now, I rejoice, not that ye were 
† grieved, sorrowed, bewailed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made sorry, but that ye 
* were grieved, sorrowed, bewailed  sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.]  
Paraphrase 9 But now that I hear what success it hath found among you, what reformation hath been wrought by it, I profess myself to rejoice, not that you had the censures inflicted on you, but that those censures produced that effectual reformation and change, for you were dealt with according to the custom of Evangelicall Discipline; And so 'tis clear enough that you have not been damnified by me in this matter, but much advantaged thereby.  
10. For 
† grief according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  godly sorrow worketh repentance to salvation 
* not repent of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not to be repent of, but the sorrow of the world worketh death.]  
Paraphrase 10. For that Discipline which Christ hath now ordained in his Church (see 1 Cor. 5. note c.) is very proper to work such change of mind as shall advance to a constant persevering, durable forsaking all known sins, (see note on Rom. 10. a.) whereas the punishments which are usual in the world ordinarily end in the taking away of men's lives, or somewhat analogical to them in a lower degree.  
11. For behold, this self same thing 
† your being grieved according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that ye sorrowed after a godly sort, 
* how great diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what carefulness it wrought in you, yea, 
† how great apologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge: in all things you have approved yourselves to be clear in this matter.]  
Paraphrase 11. And an evidence thereof I have in you, whose having the censures of the Church inflicted on some of you, hath wrought a vehement care to make all right again, a clearing of the guiltless, a displeasure and disdain against the guilty, fear of my displeasure, desire to give me satisfaction, earnestness to reform, yea, to deny yourselves lawful liberties by way of penance for the former inordinacies. And so you have done all that is possible toward the acquitting yourselves in this business.  
12. Wherefore though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that had suffered wrong, but that our 
* diligence for or toward you might be made manifest before, or in the presence of God— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  care for you in the sight of God might appear unto you.]  
Paraphrase 12. When therefore I wrote so sharply to you, the interpretation which you are to make of it is this, that it was not out of any disposition of severity against them that had committed those crimes, the fornicators and incestuous person, 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes, him that was defrauded, 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but only to express my care of you, that by my writing to you in that manner you might discern how diligent I am to do you any good.  
13 
* For this cause we have been comforted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore we were comforted in your comfort; yea, and exceedingly the more joyed we, for the joy of Titus, because his spirit was refreshed by you all.]  
Paraphrase 13. And by this means I have received much matter of joy, hearing what good effects the censures had wrought upon you; and this joy was very much increased, to see how Titus was joyed, and inwardly inlivened by you.  
14. For if I have boasted any thing to him of you, I 
† have not been put to shame, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  am not ashamed; but as we spoke all things to you in truth, even so our boasting which I made before Titus is found a truth.]  
Paraphrase 14. For what ever good I told him of you, what ever I have boasted of your kindness to me, you have made it all good; and as I never said any false thing to you, so whatsoever I said to Titus about you, he hath by experience found to be perfectly true also.  
15. And his inward affection is more abundant toward you, 
* when he remembers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whilst he remembered the obedience of you all, how with fear and trembling you received him.]  
Paraphrase 15. And he hath huge kindness toward you, considering what readiness of obedience you expressed to my directions, and what cheerful reception you gave him that was thus sent from me unto you (see note on Phil. 2. c.)  
16. I rejoice therefore that 
† in every thing I have a confidence among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I have confidence in you in all things.]  
Paraphrase 16. This therefore is matter of all joy to me, that I can thus confidently promise myself of your obedience, &c, and never fear to find myself deceived in my confidence.  

Annotations on the second Epistle to the Corinthians, Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. For a season] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a season, and any part of time indefinitely, but yet both in Greek and Latin is oft used for a small, or short, space; so Philem. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a short space, and 1 Thess. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the space of an hour, that is, for a short space. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though but for an hour, that is, for a short space; which being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath grieved you, in the notion of that phrase for inflicting the censures (see Note on 1 Cor. 5. c.) it denotes the infliction of some penance, a sentence of abstention for a while, for a short space, (for the bringing forth fruits of repentance) after which it is to be remitted again. This the Nicene fathers express by this style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for whose censures the time is determined, and season set; Zonaras by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the times set for the penonce of the lapsed, And this is answerable to the Nidui among the Jews, a remotion for thirty days. Another sort of censures there was, sine praefinito tempore, without determining of the time, irrevocabile anathema, in Alcimus, perennis excommunicatio, a lasting, irrevocable excommunication, Concil. Turon. 2. c. 20. and Concil. Paris. 3. can. 5. but this not absolutely so, but usque ad reformationem, for ever if they reform not. Hereby it appears that 'twas not only the incestuous person 1 Cor. 5. 1. which is here referred to, for he was delivered up to Satan for the destruction of the flesh, and that is parallel to the perennis excommunicatio, the durable excommunication, or that which was to continue until reformation; but others, it seems, which had been found fault with in that Epistle, (as he that went to law c. 6. and the like) fell under the censures, though only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a definite time, that they might bring forth fruits of repentance: and accordingly they did v. 11.    

CHAP. VIII.  
1. MOreover▪ brethren, we 
* make known unto you the grace of God which hath been bestowed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  do you to wit of 〈◊〉 grace of God bestowed on the Churches of Macedonia,]  
Paraphrase 1. Now I thought good to mention to you the liberal collection for the poor which hath been made (see Act. 2. 47. and 4. 34. note on 1 Pet. 3. d.) at Philippi and Thessalonica, and other Churches in Macedonia,  
2. How that in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberty.]  
Paraphrase 2. That being under an heavy affliction themselves, they were very cheerful in their liberality, being themselves in the depth of poverty, they 〈◊〉 a very great bounty to others.  
3. For to their power (I bear record) yea, 〈◊〉 beyond their power, they were willing of themselves,]  
Paraphrase 3. For having no obligation upon them to do so, as being poor v. 2. and not being solicited by me, they did voluntarily contribute what they were able, nay I may truly say more than they could well spare,  
4. Praying us with much entreaty, that we would receive the 
† charity & contribution, or liberality of administration toward the saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gift, and take upon us the fellowship of ministering to the saints.]  
Paraphrase 4. In stead of being entreated by me, earnestly beseeching me to receive their charity and collection (see note on Act. 2. c.) and convey it from them for the relief of the poor Christians in Judaea.  
5. 
* And not as we hoped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us, by the will of God.]  
Paraphrase 5. And not only this, but as they had first given themselves up to the service of God, so they offered me their service also, (God so moving them) that is, not only their bounty, but their pains, not only to send or give their goods, but to go themselves, some of their company, to Corinth,  
6. 
† That we might entreat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Insomuch that we desired Titus, that as he had begun, so he would also finish 
* among you this charity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you the same grace also.]  
Paraphrase 6. On a message from me, to desire Titus, who had before done somewhat among you concerning this contribution to the poor Christians in Judaea, that he would now perfect it among you.  
7. 
‖ But, or And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore (as ye abound in every thing, in faith, and 
* word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  utterance, and knowledge, and in all diligence, and in your love to us) 
† ye abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see that ye abound in this grace also.]  
Paraphrase 7. And that as ye have been richly furnished with faith in believing yourselves, all that hath been revealed to you, with ability of instructing others, with knowledge of mysteries (see note on 1 Cor. 1. b. c.) with all care and industry to do what ever you could to bring forth fruits of faith, and with extreme kindness towards me, so ye would exceed in this liberality and contribution toward the poor Christians also.  
8. 
* I speak not by way of injunction, but by the forwardness of others making trial of the sincerity of your love also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.]  
Paraphrase 8. This I say not by way of precept, or command, laying any obligation upon you, see v. 10. but only by mentioning how forward others have been, the Macedonians by name, when they were themselves in distress, v. 2. to tell you that this will be a trial of your charity, how sincere it is, by comparing it with others, who were not so rich as you, and therefore if yours be as hearty as theirs, 'twill probably express itself on such an opportunity as this.  
9 For ye know the 
† charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace of the Lord Jesus Christ, that 
* being rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.  
Paraphrase 9 For to such performances, as these ye can want no motives, when ye consider the example of Christ in his dealings toward us, his liberality and bounty, in exhausting himself for us, submitting himself to so mean a condition, and even to death itself, that thereby ye, and all that will make use of his bounty, may be spiritually enriched.  
10. And herein I give my advice: for this is expedient for you 
† as many of you as formerly began from a year ago, not only to do, but also to resolve, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who have begun before, not only to do, but also note a to be forward a year ago.]  
Paraphrase 10. And herein though for the degree of your liberality no precept doth oblige you, Christ's command of relieving the poor leaving to you the liberty to determine the proportion, yet I shall give you my opinion, that as you have formerly expressed some forwardness, not only to do somewhat for that present, but to resolve to do more, if you had been, or when you should be able, so 'twill not now be for your credit, or the reputation of your bounty, to ●all short of that purpose.  
11. 
* And now consummate the work, or doing also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now therefore perform the doing of it; that as there was a 
† forwardness to resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  readiness to will, so there may be a performance also out of that which ye have.]  
Paraphrase 11. And therefore now you may do well to perfect what ye then began, that as then at a distance ye were forward to make the resolution, so you may now perform according to your present ability.  
12. For if 
* the forwardness precede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.]  
Paraphrase 12. For supposing a man cheerfully to do what he is able, that resolution of his if it be performed, that is, if he do according to his ability, shall be well accepted▪ and rewarded by God, and that which he is not able to do, shall never be expected of him.  
13. 
† Not that other men might have release, but you pressure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For I mean not that other men be eased, and you burdened.  
14. But by an equality, 
* at this season your abundance to their want, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality:]  
Paraphrase 13, 14. And this collection that I speak of is not so designed, that other men should be released of their burden by having it laid on your shoulders, that they should be made up by your liberality, and you distressed by giving them, but that there may be an equality, you relieving them now in this time of famine in Jewry, out of your plenty, and when you want (see Mar. 12. 6.) as they now do, they, when the famine is over, should relieve you again out of their plenty:  
15. As it is written, 
† he that had much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that had gathered much, had nothing over, and he that had gathered little, had no lack.]  
Paraphrase 15. That as it was in the gathering of Manna, no man had the more or the less for gathering more or less; so it might be among fellow-Christians, they that had for the present less possessions, should yet by supply from others have sufficient, and they that had greater possessions, by relieving others, have no more left to them then they had need of.  
16. But thanks be to God, which put the same earnest care into the heart of Titus for you.]  
Paraphrase 16. And what I write to you for your advantage by way of care of (and advice to) you, it seems Titus hath had in his mind already, out of the same care of you, God be thanked who put it into his heart.  
17. For indeed he accepted the exhortation, 
* nay being more diligent he went out to you of his own accord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but being more forward of his own accord he went unto you:]  
Paraphrase 17. For he was very willing at the first word, nay, prevented my exhortation, and before he was spoken to, of his own free choice he went to you about it.  
18. And we have sent with him the brother, 
† who is praised for the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose praise is in the Gospel throughout all the Churches.]  
Paraphrase 18. And with him we sent the Evangelist, (probably S. Luke, see note on Rom. 16. 6.) whose diligence in preaching the Gospel through all Churches is so much commended,  
19 And not that only, but who was also 
* ordained by the Church's ou● fellow-traveller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chosen of the Churches to travel with us, with this 
† charity dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace, which is administered by us to the glory of the 
* the Lord himself, and your forwardness of mind or ●ncouragement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  same Lord, and declaration of your ready mind,]  
Paraphrase 19 And whom the Bishops in Synod ordained to go along with me this journey, and was not by myself chosen to it, (see 1 Cor. 16. 3.) to carry this collection (wherein I had done nothing, but as a servant and officer made use of by the Macedonians) to the honour of God (whose servants they were that were thus relieved, and whose grace it was that the Macedonians were so liberal) and to the stirring up your alacrity and forwardness by their example.  
20. 
† Taking care of this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Avoiding this, that no man should blame us in this abundance 
* dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is administered by us,]  
Paraphrase 20. This I then did, and of this I now give this so particular account, as being very careful, that I might not be under suspicion or censure in managing or disposing that great sum of money collected, or received by me.  
21. 
† Forecasting what will be honest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Providing for honest things, not only in the sight of the Lord, but in the sight of men.]  
Paraphrase 21. Providing for a good reputation before men, as well as for a good conscience before God.  
22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence 
* he hath toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which I have in you.]  
Paraphrase 22. And with Titus and Luke, I have by consent of the Churches v. 19 sent a third, of whose industry and diligence we have often had experience, but in this business found him much more willing to be industrious, upon the special confidence he hath of your goodness and expected liberality.  
23. Whether 
† for Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  any do inquire of Titus, he is my partner and fellow 
* labourer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  helper concerning you: 
† whether our brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  or our brethren be enquired of, they are the 
* Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  messengers of the Churches, and the glory of Christ.]  
Paraphrase 23. In brief, the persons that are entrusted in this business as such as may be trusted, Titus that accompanied me, and helped to convert you; the other brethren, Luke, etc. men of eminence and rule in the Churches of Christ (see note on Rom. 16. 6.) and such as have been used as instruments to advance the Gospel.  
24. Wherefore show ye to them, and before the Churches, the proof of your love, and of our boasting on your behalf.]  
Paraphrase 24. And therefore it will concern you by your behaviour in this matter to demonstrate your own Christian charity, and to let them see, that what I have boasted of you hath not been without reason.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. To be forward] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will signifies in this place will appear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do precedent: For when to will goes before doing, as Phil. 2. 13. it doth, than it must be conceived to denote the resolving of that which is after done; but when it is subsequent to doing, as here, than it cannot belong to that, but to some farther action still future, either of the same kind with that formerly done, or of any other which is specified. That here it refers to some farther degree of liberality to be superadded to what they had already done, appears by the ensuing exhortation to consummate the work, v. 11. and by the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the forwardness to will, that is, to resolve to do more, as they should be able. In which respect it is that c. 9 2. Paul saith he hath boasted of them, that they had (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as here, from a year ago) made a preparation for this new supply, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been prepared signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as passives are oft used for Reciprocalls. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is profitable for you in the former part of this verse, though it may fitly be applied to several ways of profit, that their liberality would probably bring in unto them, yet it seems by what follows ch. 9 3, 4. to refer peculiarly to the reputation of their liberality that Paul had so proclaimed, which would render it a reproachful thing to them, if they should not make it good, according to their purpose and his boasting of them.    

CHAP. IX.  
1. 
* Now concerning the contribution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR as touching the ministry to the saints, it is superfluous for me to write to you.]  
Paraphrase 1. Now concerning this contribution to the poor Christians of Judaea, I suppose it utterly superfluous for me to use any arguments to exhort you to it.  
2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia 
† hath been prepared from a year ago, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was ready a year ago: and 
* the emulation which came from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  your zeal hath provoked very many.]  
Paraphrase 2. For of your forwardness therein I am so far from doubting, that I have made boast of it to others, that the Christians of all Achaia (of which Corinth was the chief city) have for a twelvemonth made a preparation to send a new supply, beyond that which they then did (see ch. 8. 10. and note a.) and the emulation to your example, or the opinion of your forwardness hath stirred up, hath wrought much in Macedonia, made them very liberal.  
3. 
† But, or Now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Yet I have sent the brethren, lest our boasting of you should be in vain in this behalf, that, as I said, ye may be ready,]  
Paraphrase 3. And that what I have thus boasted of your preparation, may be found true, and that you may be indeed prepared beforehand, and not surprised at my coming, I have sent these bearers to you to give you warning,  
4. Lest happily if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be 
* put to shame in this confidence of boasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ashamed in this same confident boasting.]  
Paraphrase 4. Lest if the Macedonians, to whom I have boasted of your forwardness v. 2. come along with me to you, and find that you have not your supplies ready, it be matter of great shame to me, as it must be also to you (see c. 8. 10. note a.) that I have had the confidence (see note on Heb. 11. a.) and vanity to boast thus of you without cause.  
5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, 
† before declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.]  
Paraphrase 5. This is the reason for which these come now to you by my direction, that they may prepare and get together, and so complete and perfect that collection of yours which I have talked of, that it may be ready as an act of beneficence and liberality in you, before I come, and not as a collection gratingly extorted from you at my coming.  
6. But this I say▪ He which soweth sparingly shall reap sparingly; and he which soweth bountifully shall reap bountifully]  
Paraphrase 6. And for your encouragement, this ye must know, that the more liberality ye show herein, the greater the advantages will be to you from God, that rewardeth such charities, and that in proportion to the several degrees of it.  
7. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver.]  
Paraphrase 7. Whatsoever than ye have determined to give, let it be given cheerfully, not with any trouble to part with it, not as if it were extorted from you, for if it be not done cheerfully, 'twill never be accepted, much less rewarded by God.  
8. And God is able to note a make 
* charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace abound towards you, that ye always having all sufficiency in all things, may 
† have plenty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abound to every good work:]  
Paraphrase 8. And to this end I shall add one argument more, which will satisfy your only fear (that such liberality may bring yourselves to straits or want) by telling you that God is the fountain of all plenty, and only dispenser of it, and is therefore able (and having oft promised it, is sure to make it good) to make you the richer, not the poorer, by your liberality, to make every alms you give, like the oil in the cruse, to multiply (see v. 10.) as you pour it out, and so to give you continually a sufficient portion of wealth, that you still be able out of your abundance to supply others, and have enough for every object of charity that can be offered to you.  
9 (As it is written, He hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever.)]  
Paraphrase 9 (According to that which the Psalmist saith Psal. 112. where there are signal promises of wealth and riches in the house of a good man or righteous (that is, of the liberal almes-giver) v. 3, and 9 and of blessing or abundance to his posterity, v. 2. and of exaltation and honour unto him, v. 9 so that all wicked and covetous men shall look on him with envy and gnashing of teeth v. 10. which Psalm being made up not only of affirmations what God is able to do, but of promises what he will certainly perform, and being here by the Apostle applied to this matter of encouraging men to liberal almes-giving, is in effect the assuring of the truth of that Old Testament-promise [of plenty to the Almes-giver] to belong also unto, and stand firm under the New Testament, and so consequently, that all manner of temporal felicities are the portion of this righteous man now still under the Gospel, which consequently is the sum of the Apostles prayer ver. 10.)  
10. Now he that ministereth seed to the sour, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness,]  
Paraphrase 10. Now that God that furnisheth the liberal man (which giveth away that which he hath) with so much more, provide all necessaries for you, and make you the richer for your liberality, and increase unto you those fruits which are naturally the issue of liberality, a greater plenty for the future: (see note a.)  
11. Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.]  
Paraphrase 11. Having enough to be very liberal at all times, which is a most desirable condition, and that which brings in thanksgiving and glory to God.  
12. For the 
* distribution of this oblation, (see note on Lu. 1. h.)  administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God,]  
Paraphrase 12. This charitable and serviceable ministering to, and supplying of other men's wants, being not only a means to relieve those Christians that are in necessity (see note on Mar. 12. b.) and so a charity to our brethren, but also an invitation and obligation of many men's gratitude unto God, and so an occasion, if not a special act, of piety also,  
13. While by the experiment of this ministration, they glorify God for 
† the subjection of your confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  your professed subjection unto the Gospel of Christ, and for your 
* liberality of communicating (see note on Act. 2. d)  liberal distribution unto them, and unto all men,]  
Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea bless and magnify the name of God, first, that ye are so ready to believe and obey the Gospel of Christ, to confess Christ by doing what he commands, and secondly, that by your liberality these poor saints, and all others in their sympathy with them, do receive so much benefit from you;  
14. And by their prayer for you, which long after you, for the exceeding grace of God 
† toward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you.]  
Paraphrase 14. And lastly they are hereby raised up to pray for you, out of that passionate love and affection toward you, which the fight of the abundant virtues and graces of God in you do work in them.  
15. Thanks be unto God for his unspeakable gift.]  
Paraphrase 15. For all this goodness of God to you, and by you to others, his name be ever praised.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Make all grace abound] There is no way of rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound, and that hath been formerly noted to be ordinary in the New Testament, (see Note on Mar 14. f.) The Greek wanting the Hebrew conjugation Hiphil, which denotes making to do a thing, and having no way to supply it, but by using the Active voice in that sense, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signify Neutrally to abound, but also to make any man or thing to abound: Of which kind there be innumerable examples. And so the making their charity to abound toward them here, that is, God's blessing their liberality, so that it shall enrich, in stead of impoverishing them, will be all one with the increasing the fruits of their righteousness v. 10. their righteousness there signifying their charity, (as hath been oft shown) and the plenty consequent to their exercises of that virtue, being proportionable to the fruit that comes by sowing (the hundred-fold increase which Christ promises even in this life to those that forsake or part with, any thing for his sake) and accordingly 'tis there joined with multiplying their seed, where their acts of charity are figuratively called their seed, and the blessings consequent thereto the fruits of it.    

CHAP. X.  
1. NOw I 
* the same Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Paul myself 
† exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beseech you by the meekness and note a gentleness of Christ, who 
* when I am in person among you, a●● lowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in presence am base among you, but being absent, 
† am confidat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  am bold toward you:]  
Paraphrase 1. Now I, that Paul that am so calumniated by some among you, and said by way of reproach to be mild and contemptible, when I am personally present with you, but, when I am absent, severe and confident toward you, I exhort you by the meekness and gentleness of Christ, which was so remarkable in him, and which I shall not be ashamed to imitate, be I never so vilified for it: And as I exhort you, so  
2. But I beseech you that I may not be bold when I am present, with that confidence wherewith I think to be bold against some, which think of us as if we walked according to the flesh.]  
Paraphrase 2. I beseech God (or you) that at my coming, I may not have occasion to exercise that severity which I think myself obliged to exercise against some who accuse me for a weak behaviour in my Apostleship, as either fearing or flattering of men, too mild, on one of those grounds.  
3. For though we walk in the flesh, we do not war after the flesh.]  
Paraphrase 3. For though I am an infirm person, obnoxious myself to many afflictions and distresses, for which you are apt to despise me, yet do I not exercise my Apostleship in a weak manner, or by weak weapons.  
4. (For the note b weapons of our warfare are not carnal, but mighty 
* to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through God, to the pulling down of strong holds,)]  
Paraphrase 4. (For the instruments of our Apostleship, the censures of the Church, are not weak, or contemptible, but such as have a divine force upon the conscience, for the beating down all the fortifications which are raised in us, against the power of the Gospel, or subduing the most refractory offenders.)  
5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ,]  
Paraphrase 5. But I use the censures of the Church to bring down all the dispute and reasonings of men's understandings against the Christian doctrine, all notions and conceits of vain heretical men, to the acknowledgement and practice of the truth.  
6. And having in a readiness to revenge all disobedience, when your obedience 
† full have been fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is fulfilled.]  
Paraphrase 6. And truly thus I am resolved, when you have made good your obedience, reduced yourselves to good order, and demonstrated that, to punish those that remain refractory with severity enough. For when the whole Church lies in disobedience, those acts of severity are not so fit to be used; but when the reformation of the greater part is so conspicuous, that it may be prudent to proceed against the refractory, than I shall not fail in my duty, but inflict these censures as shall be fit.  
7. Do ye look on things after the outward appearance? if any man trust to himself that he is Christ's, let him of himself 
* conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  think this again, that as he is Christ's, even so are we Christ's.]  
Paraphrase 7. Do you judge so slightly, and, as the weakest and most passionate men are wont, only according to outward appearances? If any man out of confidence that he is a special favourite of Christ's, think fit to despise me, let him consider, and by all those arguments, by which he will be able to conclude that he is the Disciple or Apostle of Christ, he will be 〈◊〉 to conclude it of me also.  
8. For though I should boast somewhat more of our authority (which the Lord hath given us for edification, and not for your destruction) I should not be ashamed:]  
Paraphrase 8. Nay if I should pretend to some more authority from Christ, then hath been given to others (all for the advantage, not the hurt or destruction of any) I should be able to make it good.  
9 That I may not seem 
† as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to terrify you by letters.]  
Paraphrase 9 But that my Epistles may not be taken for such bugbears, as some affirm them to be,  
10. For his letters (say they) are 
* heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  weighty and powerful, but his bodily presence is weak, and his speech contemptible.]  
Paraphrase 10. Saying that his letters are severe and authoritative, but his personal presence weak, and his speech contemptible, (this verse is to be read as in a parenthesis.)  
11. Let such an one 
† conclude, see v. 7.  think this, that such as we are in word by letters when we are absent, such will we be also in deed when we are present.]  
Paraphrase 11. Let him that thus calumniates me, believe assuredly that as my absent words are, so shall my present performances be, when I come among you.  
12. For we dare not 
* exalt, advance ourselves, or compare with any of those that— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note c make ourselves of the number, or compare ourselves with some that commend themselves: for they measuring themselves by themselves, and comparing themselves among themselves, are not wise.]  
Paraphrase 12. For I shall not think fit to assume any thing to myself, plead any worth of mine, or seek praise by making comparisons with those that take so much upon them, ver. 7. but only I think fit to mind them that they, by judging of their gifts and virtues by their own fancies, and so flattering themselves, fall into great and pitiful folly by that means.  
13. 
† Nay neither w●ll we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But we will not boast of things without our note d measure, but according to the measure of the 
* line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rule 
† by which God hath divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which God hath distributed unto us, a measure to reach even unto you.]  
Paraphrase 13. Neither will we take upon us to have authority over those who are not within our province, but only go as far as God hath given us commission to go, as far as God hath determined our province, which is certainly as far as to you.  
14. 
* For we do not overextend ourselves, as they which come not to you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For we stretch not ourselves beyond our measure, as though we reached not unto you, for we 
† came foremost as far as you in the Gospel of Christ  are note e come as far as to you also, in preaching the Gospel of Christ;]  
Paraphrase 14. For by extending myself to you, I do not over extend, or go beyond my line, as they which meddle with other men's labours, where they were never before; for indeed I have in my travels been among you, I have advanced as far as to you in the preaching of the Gospel, and that before any other was with you, I planted the faith among you.  
15. Not boasting of things without our measure, that is, of other men's labours, but having hope▪ when your faith is increased, that we shall be enlarged by you 
* in respect of our line, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to our rule abundantly,]  
Paraphrase 15, I do not pretend any title to those whom others have brought up in the Gospel, but yet entertain myself with an hope, that as your Church increaseth in the faith, so my province will become the larger in length or extent, I shall have more proselytes to Christ by your merchandizing and traffic with other countries,  
16. To preach the Gospel in the regions beyond you, and not to boast in note f another man's line 
† over tho● regions that are ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of things made ready to our hand.]  
Paraphrase 16. And so preach the Gospel far beyond Achaia, without invading any other man's possession or province, without entering upon those parts where the Gospel had been formerly preached by others.  
17. But he that glorieth, let him glory in the lord]  
Paraphrase 17. For it is a most ridiculous thing for any man to rejoice or glory in any thing, but in having done that which is acceptable to God, in discharge of his duty.  
18. For, not he that commendeth himself is approved, but whom the Lord commendeth.]  
Paraphrase 18. For 'tis not our own good opinion of ourselves, which qualifies us for reward or acceptation, but the sincerity of our actions before God, which may render us acceptable in his sight.  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Gentleness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word of the philosopher, taken from him by the Lawyers to signify mitigation of exact or strict justice, when that is not so agreeable to rules of charity, and so it notes in general the fit, proper temper, which is to be observed in all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is fit, decent, due, etc. And according to the diversity of matter about which it is conversant, so it hath several notions in the New Testament. In this place being spoken of Christ, and joined with that meekness which was so imitable in him; Mat. 11. 29. it signifies gentleness, or clemency, as that is opposed to severity in punishing, which is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daring, boldness, and confidence. But Phil. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to belong to another sort of gentleness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that of the lamb, which before or under the shearer is dumb, and opens not the mouth, viz. a cheerful endurance of all the persecutions that were upon the Christians at that time. To this the Context there inclines, which ushered it in with a repeated exhortation to rejoice in the Lord always, in adversity as well as prosperity (and so 1 Thess. 5. 16.) which being contrary to the joy of the world, most fitly denotes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 12. (rejoicing and being exceeding glad, rejoicing and leaping for joy, and thinking it all joy, Jam. 1. 2.) which is upon their being persecuted for Christ, and so likewise enforced with a reason agreeable to this matter, for the Lord is at hand, the time of your redemption from your pressures draws near, Heb. 10. 37▪ And accordingly 'tis attended, (as Christ's instructions to the Apostles are in this case, Mat. 10. 19) with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prohibition of all solicitous thoughts, referring the whole matter to prayer, and supplication to God ver. 6. This word is again used Jam. 3. 17. the wisdom from above is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle, which following peaceable, and being attended with other words of that nature, must be rendered in order to that, so as to signify a receding from his own strict right, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in order to peace, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows immediately, notes an easiness to be persuaded of that which belongs to the excuse of another, or mitigating of his fault, as 'tis said of charity, that it believes all things 1 Cor. 13. 7. and accordingly these qualities of the● wisdom from above are shut up ver. 18. under the title of peace to them that love or make peace. So 1 Tim. 3. 3. and Tit. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places, and so note the contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all kind of contentions, and are attended in the latter place with showing all meekness to all men.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Weapons of our warfare] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons of our warfare, which are here said not to be weak, but mighty to God, signify the censures of the Church, may thus appear probable, first, by the Context, where the Apostle speaks of proceeding against offenders, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being bold toward them, v. 1, 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge disobedience, v. 6. and this according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority, which the Lord had given for edification (building them up farther in the faith and all Christian virtue) and not for destruction; and then he adds a caution to remove a calumny or prejudice that some had against him, that his Letters were severe, and so he, when absent; but far from all severity when he came among them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vile, or tame, or unconsiderable, when he was among them: that is, that in his absence he threatened censures, but when he came, would not inflict them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, terrifying by Letters, ver. 9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weighty and powerful letters, ver. 10. that is, severe, and terrifying, which yet he threatens shall be equalled by his actions, when he comes among them ver. 11. And so all along, the business is of the censures of the Church, and so in all reason in this verse also. Secondly, this will appear by the words themselves: for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies confess'dly the Apostles ministry (see Note on 1 Tim. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. f.) according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warfare, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministry; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons of warfare, are the means to discharge their duty in the ministry. Of which nature though there be more, Prayer, Preaching, Catechising, administration of Sacraments, Confirmation, etc. yet the antecedents and consequents here, belonging to the business of censures, must needs incline it to that notion peculiarly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then that these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal, signifies that they are not weak, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh frequently signifies, as here v. 3. though we walk in the flesh, that is, are weak, as men, and have no power over you, yet as Officers of Christ we are not, our ministry is with power, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and therefore follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but mighty, or powerful, through or to God, or perhaps exceeding powerful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pulling down of strong holds, that is, either the pulling down all fortresses that maintain or secure a man in sin, or more critically, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies excommunication itself, v. 8. and c. 13. 10. and generally in the Canons of the Counsels; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds will signify all impenitent, obdurate, impregnable sinners, called v. 15. every high thing that exalts itself against the knowledge of God, that is, against piety and Christianity. And so the plain meaning of the verse will be, that the Apostles censures were exceeding powerful, and that power exercised in excommunicating, and delivering up to Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be disciplined, 1 Tim. 1. 20. and thereby subduing contumacious offenders. According to that of the writer of the Answers ad Orthodoxos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when by clemency offenders are not reform, than excision to the incorrigible is more useful than clemency. Agreeable to which is that of Pletho in his scholia on Zoroaster, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The revengeful furies, or devils, or punishments do gripe men to bring them off from sin, and set them on virtue.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Make ourselves of the number] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly is set down by Budaeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to choose, or admit any into any order, as in Aristides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they admitted the foreign Gods with the others; and in Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be chosen, or admitted, into the Senate. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used, as in Plato de l●g. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecting some, and choosing others. Hence Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the participle signifies select, or chosen, and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give suffrage to himself, to take upon him to be some eminent person.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Our measure] Of the agones among the Grecians, particularly among the Corinthians, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing, one of them, we have formerly spoken (Notes on 1 Cor. 9 c. d. e.) and so again distinctly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Note g) the white line, which bounded or marked out the path, or race. To this the Apostle here refers, making his Apostleship or preaching of the Gospel to be his spiritual exercise, or running as it were in a race, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the province or diocese to which he is by God designed, and sent to preach, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the compass, or stage of ground, which by that white line in the race, as 'twere, God hath marked out to him, to run in, and contend, and obtain his prize. Beyond or out of which line he that runs, or pretends to have to do, he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boast without his measure, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overextend himself, v. 14.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Come as far] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonisticall also, see Note on Rom. 9 l. and so constantly it signifies coming foremost to the goal, or being foremost in the running toward it; and so it signifies here, preaching the Gospel among the Corinthians, before any body else had been there, for as it is said, 1 Cor. 3. 6. Paul planted, that is, first brought the Gospel among them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Another man's line] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that province which some body else hath undertaken; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as before, denoting the line by which his race was terminated, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the custom in the stadia forementioned, that each of the racers had his path, where he was to run, chalked out to him, and if one did step over into the others path, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  extend himself (or run) over his line. In reference to this the Apostle here saith, that he had some hope that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enlarge his course in length, as it were, by running farther than the goal that was first set him, that is, go farther in preaching the Gospel, and yet not go over his line, that is, not run over into the others man's path or race, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep within his own white, or line, which divided his province from other men's on the other side of him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉     

CHAP. XI.  
1. 
* I would you would pardon me a little piece of folly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  WOuld to God you could bear with me a little in my folly, and indeed bear with me:]  
Paraphrase 1. The fear that I have that you should be seduced, tempts me to do that which you will be apt to count boasting, and think me to be a fool for doing so, viz. to praise myself, and magnify the pains that I have taken among you: This piece of folly you may do well to pardon in me:  
2. For I am jealous over you with godly jealousy; for I have 
† prepared you to present a pure virgin to one man, to Christ  note a espoused you to one husband, that I may present you as a chaste virgin to Christ.]  
Paraphrase 2. For 'tis caused by nothing but my kindness to you, my zeal to your good, and jealousy that other men may get away your love and esteem from me; which is a jealousy not so much for myself, as for God, that he should lose a Church beloved by him. For I have been to you as that officer among the Grecians was to their virgins, I have taken upon me the educating and forming of you, the cultivating and fitting of you, the taking care and watching over you, that so I might present you a fit and a pure spouse to Christ.  
3. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is 
* toward 〈◊〉  in Christ.]  
Paraphrase 3. But there being such deceivers entered into the Church, Simon Magus and his followers, using sorcery to beguile, and infuse his falsities, I have reason to fear that you may be corrupted from that purity and integrity which ought to be in Christians.  
4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit which ye have not received, or another Gospel which ye have not accepted, ye might 
† do well to pardon me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well bear with him.]  
Paraphrase 4. For if some other teachers that are come among you preach another Christ, shake the whole foundation of your religion, promise you more extraordinary, miraculous, spiritual gifts, than those which from us you have received, and in sum preach another Gospel to you, than you may give me leave (it being more than time) to magnify myself, and expostulate with you whether they come to you (or any one of them) with such authority as I come, or whether there be any appearance or show of reason why you should prefer them before me.  
5. For I suppose, 
* that I have no way come short of those which are the most eminent Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I was not a whit behind the very chiefest Apostles.]  
Paraphrase 5. For not to compare myself with the deceivers, I may justly compare with the most eminent of the true Apostles, Peter and James and John.  
6. But though I be rude in speech, yet not in knowledge; 
† but in every thing we are made manifest among all men toward you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but we have been throughly made manifest among you in all things.]  
Paraphrase 6. And if it be objected to me, and perhaps truly, that my language hath nothing extraordinary in it, yet sure nothing can be objected against my skill, my explaining the mysteries of the Gospel (see note on 1 Cor. 1. c.) but in our preaching and behaviour toward you, we are acknowledged by all men not to come short of any other Apostle in any piece of knowledge or revelation useful for you.  
7. Have I committed an offence in abasing myself that you might be exalted, because I have preached to you the Gospel of God freely?]  
Paraphrase 7. Sure it ought not to be esteemed a fault in me (and yet I have been guilty of no other that might make me vile in your eyes) that I have so much tendered your advantages, and so little mine own, that all my preaching among you hath put you to no kind of charge.  
8. I rob other Churches, taking wages of them, to do you service.  
9 And when I was present with you, and wanted, note b I 
‖ asked, importuned no man  was chargeable to no man: for that which was lacking to me, the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome to you, and so will keep myself.]  
Paraphrase 8, 9 Nay I have been beholden to other Churches, receiving provision from them, that I might preach freely to you: And when I fell short at my being with you, and had not wherewithal to supply my wants, yet I made not my wants known, I troubled none of you to make it up, but as sometimes I laboured with my hands, & earned my living, 1 Cor. 4. 12. and 9 6. so at other times I received supply from the Philippians, Phil. 4. 15, 16. as they came from Macedonia, and so have neither yet put you to any charge, nor mean I ever to do so.  
10. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.]  
Paraphrase 10. As I am an Apostle of Christ, and as there is any sincerity in me, I will not be deprived of this matter of boasting through all Achaia, I will receive nothing for my pains or relief in all those regions.  
11. Wherefore? because I love you not? God knoweth.]  
Paraphrase 11. And do not think 'tis any want of love, that I make this resolution; God knows that is not the reason.  
12. But what I do, that I will do, that I may cut off 
* advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  occasion from them which desire occasion, that wherein they glory, they may be found even as we.]  
Paraphrase 12. But the only cause of my resolution, which I will keep steadfastly, is this, that they that would fain find some fault with me, and magnify themselves before me, may not find any ground of doing so, but rather find me before them, and have somewhat to imitate in me, in that very particular wherein they think they exceed me.  
13. 
† For such false Apostles are deceitful workmen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ.]  
Paraphrase 13. For the truth is, these men that come to infuse false doctrines into you, behave themselves as cunningly as they can, and do labour to imitate, and seem to do those very things that we true Apostles do.  
14. And no marvel, for Satan himself is transformed into an Angel of light.]  
Paraphrase 14. And 'tis no unusual matter for deceivers and seducers to do so, for Satan himself pretends to do those things that the good Angels do, makes as if he meant you all kindness, when he comes to destroy you.  
15. Therefore it is no great thing, if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works.]  
Paraphrase 15. And therefore 'tis not any thing strange, if seducing heretics employed by him do imitate the actions of the Apostles of Christ; but according to the hypocrisy of their actions so shall their ends be.  
16. I say again, let no man think me a fool: 
* or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if otherwise, yet as a fool receive me, that I may boast myself a little.]  
Paraphrase 16. There will be no great reason that this my glorying should make you count me imprudent: or if it do, 'tis no great matter, I will venture that rather than suffer sycophants to seduce and corrupt you.  
17. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.]  
Paraphrase 17. Yet what I say in this matter, I deliver not as a piece of Gospel, but as an external incidental discourse in this matter, of which the false Apostles boast, and I have much more reason than they, see note on Heb. 11. a.)  
18. Seeing that many glory after the flesh, I will glory also.]  
Paraphrase 18. And seeing others think fit to glory or boast of such extrinsic things as these, I may have leave to do the like.  
19 For ye 
† do with pleasure bear with fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  suffer fools gladly, seeing ye yourselves are wise.]  
Paraphrase 19 For wise men are not wont to be angry, but are many times pleased, to see others play the fools, and so do you in many other things.  
20. For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man 
* insult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exalt himself, if a man smite you on the face.]  
Paraphrase 20. I am sure you can bear with greater matters, you can give men leave to take you captive to their doctrines, how false soever, to deprive you of all you have, to insult over you, to use you as contumeliously as is possible.  
21. I speak as concerning reproach, 
† as we also have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as though we had been weak: howbeit, whereinsoever any is bold, I speak foolishly, I am bold also.]  
Paraphrase 21. Which I tell you, to put you in mind how reproachfully you have been used by them: as indeed I have also been set at nought, and vilified by them; for which there hath been little reason. For whatsoever reason any of them hath to think well of himself, I have sure as much cause as he (though to say so, may go for folly in me, as being a kind of boasting.)  
22. Are they Hebrews? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I:  
23. Are they ministers of Christ? (I speak as a fool,) I am more: in 
* toils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.]  
Paraphrase 22, 23. These seducers boast they are Hebrews, and Israelites, and of Abraham's stock, and then that they are Apostles of Christ. And sure I am every one of these: and for the last, I cannot but say it, though it will be deemed boasting and folly in me, that I am more than an ordinary Apostle, one that have taken more pains, suffered more of scourge and imprisonments, and dangers of imminent death, than any of the very twelve Apostles.  
24. Of the Jews five times received I note c forty stripes save one:]  
Paraphrase 24. Five times was I scourged of the Jews without any mitigation, with the greatest severity that the law would permit.  
25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been note d in the deep:  
26. In journeying often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren:  
27. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.]  
Paraphrase 25, 26, 27. Thrice was I beaten with wands, probably by the Roman officers, (see note b.) once by a tumult of a seditious multitude of Zealots I was without any judicial process stoned, and left for dead, Act. 14. 19 and still from time to time I have been exercised in all kinds and degrees of distresses.  
28. Besides 
† other things that I omi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those things that are without, 
* the concurrence of business that comes duly upon me, the solicitude for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which cometh upon me daily, the care of all the Churches.]  
Paraphrase 28. And, not to name all, the many daily emergent employments that lie upon me, in respect of the solicitude I have for all things that concern any Church, especially of my plantation, are a sufficient evidence of what I should say, if I did think fit to boast.  
29. Who is weak, and I am not weak? who is 
† scandali●ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offended, and I 
* am not on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  burn not?]  
Paraphrase 29. If any man be sick or illaffected in spirit, I am in sympathy with him, in care how to relieve and get him up again: If any be fallen into sin, or fallen back from Discipleship, I am constantly inflamed with a holy zeal to get him out of it.  
30. If I must needs glory, I will glory of the things which concern mine infirmities.]  
Paraphrase 30. And these my sufferings are the only things which I shall think fit to boast of, now I am by my calumniators constrained to do so.  
31. The God and father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.  
32. In Damascus the 
† Governor of the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  governor under note e Aretas the king kept the city with a garrison, 
Acts 9 24.  desirous to apprehend me:  
33. And through a window in a basket was I let down by the wall, and escaped his hands.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Espoused you to one husband] The Vulgar seems to have read these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a comma after them, and accordingly render them ●espondi vos uni viro, I have espoused you to one husband, according to that of 
* 〈◊〉 l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Julius Pollux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 espouse all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So in Cinnamus l. 4. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he married her. But the more probable punctuation is by reading it without any comma, till after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken from that use of the word which is agreeable to the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Lacedæmonians. Among the magistrates of that city those were two prime names, and between them some slight difference. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a kind of provincial Rulers (placed by 
* de rep. L●c. l. 2.  Nic. Cragius among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime magistrates of that city) sent to govern the provinces, or confederate cities, and preserve them in their fidelity, and were, saith 
† Scholar in Den. 〈…〉 Lepti 〈◊〉.  Ulpian, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they conformed the manners of the citizens to those of the Lacedæmonians, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to adapt, or conform. So saith Phavorinus out of Eratosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the governor's that are sent by the Lacedæmonians to the cities under them. These are by Hesychius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 
* 〈…〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same sense that the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Overseers and Guardians. From whence it is that 
† 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Theophrastus observes that the Lacedæmonians sending magistrates to the provinces, style them much more commodiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the Athenians do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From whence also it is that in the Christian Church the ancient author that goes under the name of Dionysius Areopagita, calls Bishop's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which seem more peculiarly to belong to the use of the word in this place) were a peculiar sort of governor's, which had to do with the education of women, especially for the forming of their lives and manners, and breeding of them, (as among the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were set over them to fit and order their manners, and make them regular and harmonical, a kind of Censors of manners among them. So saith Hesychius and Phavorinus in the same words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twas an office in Lacedaemon to bring up and breed women. And this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, I am your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see Tit. 2. a.) set over your congregation, as he over a single virgin, to breed and fit you, that I may present you to Christ a pure virgin, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 I was chargeable] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Jerome 
* Qu. 1●.  ad Algasiam, is a Cilician word; the full meaning of it here will be judged by that which Aelian saith of the fish called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the torpedo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the torpedo fish whatsoever it toucheth, it gives it its own name, makes it to be benumbed. Now they which ask any thing of another, are proverbially said to do that which the torpedo doth, to give a chillness, or numbness. Molestum verbum est & onerosum, Rogo, saith Seneca, ask, or begging, is very troublesome and burdensome; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which literally signifies to i'll or benumb (& so in Theocritus Idyll. 7.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  
doth in respect of this consequent signify to ask, or entreat; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I begged, or asked, of no man, I importuned no man.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Forty stripes save one] Of this punishment of S. Paul's these four things are to be observed: 1. that S. Paul, as a Roman, was not to be whipped Ex Lege Portia, and therefore Act. 22. 24. when the Tribune had commanded him to be beaten thus, understanding he was a Roman, he dismissed him, and was afraid, saith S. Luke, because he had bound him; 2dly, that he was yet subject, as a Jew, to the laws of the Jews, which were yet in force, and so was subjected to this Jewish punishment, as a Jew; 3dly, that he was dealt with as a robustious offender, in suffering so oft the utmost extremity of the Jewish law, when they that were weak, or which upon any other score had any mitigation, were not used so severely; according to that of Maimonides Hil. Sanhedrim c. 17. They inflict, saith he, no more than forty stripes, though he be as strong as Samson, but if he be weak, they abate of that number; 4thly, that that sum of thirty nine was the solemn proportion in the Jewish punishments, when they were most severely inflicted. So in Josephus, of one that had accused his wife falsely of the loss of her virginity before marriage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him extend himself and receive 39 stripes. For when the number which might not be exceeded was by the Law defined to be forty, Deut. 25. 3. and when the custom was taken up of executing this punishment with a rod of three branches, and so of giving three strokes at one blow (or, as it is in Maccoth c. 3. §. 12. with one twisted cord, unto which two more were fastened) every stroke consequently going for three, (as Maimonides affirms in Sanhedr. c. 17. §. 2.) it was consequently impossible to inflict more stripes than thirty nine, unless they exceeded to two and forty, and so that of thirty nine was the last among those that were lawful. See Talmud Babyl. in Maccoth cap. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. As for the beating with rods which follows, ver. 25. that differs from this of the scourging, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rods being wands or cudgels, a bundle of which was carried before the Roman Consul, and he that carried them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which makes it probable that this was a Roman sort of punishment, and so here differenced from the scourging with twisted cords, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflicted by the Jews (see Note on Lu. 23. b.) howsoever so much distinguished from the other, as rods and scourges differ.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. In the deep] To what passage of S. Paul's story this of his being a day and a night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the deep doth belong, cannot be showed out of Scripture. 'Tis not altogether improbable what Beda l. quaest. qu. 3. tit. 8. saith out of Theodorus Tarsensis, that in Cyzicum (which is in the Propontis, a famous city) there is a prison, which for the depth of it under ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the bottom of the sea, a most noisome silthy prison, as in Athens there was one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell, at Syracuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mineral, and many the like in other places; see Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into this as a most infamous prison S. Paul might well be cast, passing from Troas to that city, though S. Luke, who reports not things particularly, save when he himself was present, make no mention of it. And indeed whatsoever else may be meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Luke seems not to have made mention of this passage, there being no reason to apply that of Act. 27. to it, the Epistle being written before that time, in the compass of the Macedonian progress, Act. 20. 1. and if it might be conceived to be written after it, that would more reasonably be defined to be one of his three shipwrecks foregoing here. Theophylact speaks of some that interpreted it of a well, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profundity, because of the great depth of it, wherein after his danger at Lystra he hid himself.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. Aretas] The Gassanii reigned in Syria some say 400, others 600 years; many of them were called Harethi, or Aretae, which is the name of the King here. See Mr Pocockes notes on Gregorius Abul Faraiius his story of the Arabians p. 77, 78.    

CHAP. XII.  
1. 
* But it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  IT is not expedient for me doubtless, to glory; 
† for I shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will come to visions and revelations of the lord]  
Paraphrase 1. But I shall give over these things, for if I should go on in it, I should then come to mention the visions and revelations which I have had from God.  
2. 
* I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I knew note a a man in Christ above fourteen years ago, (whether in the body I cannot tell, or whether out of the body, I cannot tell; God knoweth: such a one) 
† snatched as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  caught up to the third heaven.]  
Paraphrase 2. I know one that was transported in a vision by the Spirit of Christ; that is, I myself about fourteen years past was in an ecstasy, Act. 22. 18. such an one that I am not able to say whether I were bodily removed, and carried to the third heaven, the place of God's glorious residence, or whether only in a vision such representations were made to me remaining upon the earth.  
3. And I knew such a man (whether in the body, or out of the body, I cannot tell, God knoweth)]  
Paraphrase 3. I say, I know not which of these it was, God only knows.  
4. How that he was caught up into paradise, and heard unspeakable words, which is not lawful for a man to utter.]  
Paraphrase 4. But whether bodily, or in vision, me thought I was in the highest heaven ver. 2. here called paradise in respect of the joys that dwell there, and had such revelations made to me by an Angel from God, as were wonderful to consider, but which I was forbidden to declare to others.  
5. Of such a one will I glory, yet of myself I will not glory, but in mine infirmities.]  
Paraphrase 5. And though I have this abundant matter of glorying, yet shall I not make use of it any farther, or more plainly, but boast only of my sufferings for Christ.  
6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above 
* what he sees me, or hears any thing from me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which he seeth me to be, or that he heareth of me.]  
Paraphrase 6. For if I would speak of this, I justly might, for it is most certainly true: but I will say no more of this subject, for I desire not to put men into any other opinion of me, than what they have from those more visible evidences, my ordinary constant actions, or words.  
7. And lest I should be exalted above measure through the 
† height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abundance of revelations, there was given to me note b a thorn 
* to- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.]  
Paraphrase 7. And indeed after I had these high transcendent revelations, that I might not be elevated with them, a sharp affliction was sent me in mercy by God, but inflicted on me by Satan and some instruments of his, who dealt very roughly with me, beat me, imprisoned me, scourged me (see Chrysost. Epist. 15. to 7. p. 101. lin. 40.) and this was by God designed to keep me humble.  
8. For this thing I besought the Lord thrice, that it might depart from me.]  
Paraphrase 8. And I earnestly prayed to God to be delivered from it.  
9 And he said unto me, My 
† favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities▪ that the power of Christ may 
* inhabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rest upon me.]  
Paraphrase 9 And the only answer I received was this, It is enough for thee that what I do is for thy good; afflictions are the means to do the Christian most good, the greater the pressures are, the more visible is the perfection of the divine assistance, or, the more thy persecutions are, the more is the Gospel propagated by thee (Theophylact:) nay afflictions therefore are the things I rejoice in (see Heb. 3. a.) more than any thing, even than revelations themselves, as the means by which the power of Christ and his presence may appear more visibly upon me (see note on Rom. 9 b.) than by any other means it could, even in as glorious a manner as that wherein God exhibited himself in the Ark.  
10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.]  
Paraphrase 10. This therefore of diseases, and afflictions, and reproaches, and persecutions for Christ, is a thing with which I am perfectly pleased, I have nothing of exception against them; for in time of afflictions the strength of Christ is more eminently visible in me, the heavier the pressures are, the greater supports I have from him; or, the more I suffer for, the more Proselytes I gain to, it (Theophylact.)  
11. I am become a fool in glorying, ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest Apostles, though I be nothing.]  
Paraphrase 11. You see how vain I am in boasting; yet your calumnies have made it necessary for me to do so: For sure I have done and suffered as much as any the most valued Apostle, though indeed I have no reason to have any opinion of myself for all this.  
12. Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.]  
Paraphrase 12. If patience of whatsoever sufferings for the Gospel's sake, if working of miracles of all kinds be able to testify a man to be sent and authorized by Christ, (as beyond all other things that is most proper to do it) then sure it doth appear that I am an Apostle, in despite of my calumniators.  
13. For what is it 
* wherein you have received diminution more than the rest of the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wherein ye were inferior to other Churches, except it be that I myself 
† did not importune you, see c. 11. 9  〈◊〉 not burdensome to you? forgive me this wrong.]  
Paraphrase 13. For there is no Church that hath had more pains taken among them, more gifts bestowed for the building them up, more of any thing that is needful, than ye have had from me: the only thing wherein ye differ from others is, that all hath been done without any charge of yours, without my ask or receiving any thing from you: and if this be a wrong, you will easily, I suppose, forgive it me.  
14. Behold the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours, but you; for the children ought not to lay up for the parents, but the parents for the children.]  
Paraphrase 14. I have now made a third resolution (see c. 1. 16.) to come shortly among you, and I will do it without putting you to any charge, for I covet not your possessions, but your salvation, and as a parent I desire to do all manner of good to you, and to receive none from you.  
15. And I will very gladly spend and be spent for you, though the more abundantly I love you the less I be loved.]  
Paraphrase 15. And I will offer up myself most cheerfully for the good of your souls, exhaust all the small goods I have, and venture even my life for you, and never be discouraged, though as my love and the effects thereof increase toward you, so yours lessen toward me.  
16. But be it so, I did not burden you: nevertheless being crafty, I caught you with guile.]  
Paraphrase 16. But it is by some among you suggested against me, that although I never received any pay from you for the preaching the Gospel, yet I have cunningly and underhand gotten a great deal from you.  
17. Did I make a gain of you by any of them whom I sent unto you?]  
Paraphrase 17. If this have any truth in it, let it appear, have I done this by any of those whom I have sent to you?  
18. 
† I persuaded or besought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I desired Titus, and with him I sent 
* the brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a brother; did Titus make 
† any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  again of you? walked we not in the same spirit? walked we not in the same steps?]  
Paraphrase 18. I persuaded Titus to come to you (see c. 9 5.) and sent Luke along with him; did Titus or the other make any kind of gain of you? did he defraud you of aught? did not he behave himself just after the same manner as I had done before?  
19 
* Do you again think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Again, think you that we 
† make apologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly deloved, for your edifying.]  
Paraphrase 19 Do not think, as formerly ye have done, that what I thus say is spoken largely, as to take off the objections which you have against me, by some fair specious colours and excuses. No, in the sight of God I speak the very perfect truth, and would not say it for my own sake, were it not, in probability, to tend to your good, to take you off (by my giving this account of myself) from the factious courses, which through admiration of others men's persons ye are engaged in.  
20. For I fear, lest when [come, I shall not find you such as I would, and that I shall be found unto you such as ye would not; lest there be debates, 
* emplatio●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  envyings, wraths, strifes, backbitings, whisper, swellings tumults;]  
Paraphrase 20. For I would fain prevent what I see too probable, that when I come to you, we shall neither of us be much pleased at the meeting; not I with you, seeing you seduced and corrupted, nor you with me, when I shall be forced to inflict censures upon you; I mean, lest these sparks of faction and division, that are among you, break out into flames;  
21. And lest when I come again my God will humble me among you, and that I shall bewail many that have sinned already, and have not repent of the uncleanness, and fornication, and [aschviousnesse which they have committed.]  
Paraphrase 21. And I be forced to exexcise severity among you, to inflict censures on many of those who had formerly offended, and been warned, (if not punished) by my former Epistle, and have not yet reform and forsaken those base unnatural sins to which the heathen idol-feasts had betrayed them. See note on 1 Cor. 5. c. and 2 Cor. 2. b. and c. 13. 2.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. A man in Christ] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man in Christ, here signifies may possibly be guessed by other phrases of the same making; such is that of Saint Luke, Act. 12. 11. where 'tis said of Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being in himself, that is, having been formerly in a trance, and now returned out of it; and that is called being in himself: such that Revel. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I was in the spirit that is, I was in a trance or ecstasy, and there received a vision, or revelation from God: such Mar. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the same again c. 5. 2. A man in an unclean spirit, that is, one agitated with a diabolical spirit, rapt and carried to do things which of himself he would never do. And accordingly here a man in Christ, may be one that by the spirit of Christ was thus transported, received Revelations from Christ, and therefore v. 1. there is mention of visions and revelations, of which this is here an instance, and so v. 7. And all the circumstances of the Context incline to this interpretation. And this is the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecstasy (see note on Mark 3. c.) being out of himself, transported either by a good or evil spirit; when by a good, it signifies a prophetic vision▪ when by a bad, a kind of madness, as in the Daemoniacks, (though the word is no where in the New Testament used of them) and both contrary to the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself, moved only by that humane principle of reason, etc. which he hath within him, neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried by God, nor the devil.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. A thorn in the flesh] What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorn to the flesh here signifies will be best guessed from Ezech. 28. 24. where the pricking brier and grieving thorn is set to signify a sore affliction, to wound and torment; from the despisers, as it there follows, or persecuters of Israel. And so i● will here signify no more but a sad and sharp affliction, inflicted on Saint Paul (saith Irenaeus l. 4. the last ch. and Theodoret and Theophylact on the place) by some followers of Simon Magus, that is, the Gnostics.    

CHAP. XIII.  
1. note a THis is the third time I am coming to you; in the mouth of two or three witnesses shall every word be established.]  
Paraphrase 1. I am now this third time about to come among you, (see c. 12. 14.) and this is my solemn second admonition by Epistle, which if it be not obeyed, will certainly bring censures upon you at my coming.  
2. I told you before, and 
* foretell you the second time, as if I were present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  foretell you as if I were present the second time, and being absent now I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare:]  
Paraphrase 2. I gave you a solemn warning in my former Epistle, which was of the same force as if I had been personally with you, and behold now I do so again; and though I am still absent, yet this Epistle is to supply the place of my personal presence, and therefore I do now solemnly write, and denounce, both to those that had then sinned, and have not wrought any full reformation, and to all others that have since been drawn into such irregular courses, that with all such I will proceed severely at my coming among you.  
3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty 
† among iv  in you.]  
Paraphrase 3. And this I shall do the rather, because you are so high, as to call my commission for Apostleship into question, and to require me to prove that what I speak or do is from Christ; when by that which hath been done already, by miracles and other evidences, it is most manifest, that Christ hath expressed himself to speak to you by me, and so to own the doctrine I teach, and the authority I pretend to among you.  
4 For though he was crucified through weakness, yet he liveth by the power of God: for we also are weak 
* or with him, for the King's Mr. It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him, but we shall live with him by the power of God toward you.]  
Paraphrase 4. For as Christ appeared to be a weak and frail man in being crucified, but was evidenced to be omnipotent God by his resurrection; so I also may appear weak and a mere ordinary man, fit to be despised and contemned by you, (as you look upon me in myself, and in respect of the afflictions which have been, and are upon me) but yet I shall show that I am an Apostle of Christ, armed with commission and power from God, which I have already both by preaching and miracles, and shall farther by censures upon the contumacious, evidence unto and among you.  
5. Examine yourselves whether ye be in the faith, prove your own selves: 
† Do ye not discern yourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  know ye not your own selves, how that note b Jesus Christ is 
* among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you, 
† truly if in some measure ye do not, ye are reprobates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  except ye be reprobates?]  
Paraphrase 5. Make trial by what you please, whether I am not an Apostle of Christ, and have planted Christ among you, taught you the true faith. Have there not been such evidences of my Apostleship c. 12. 12. such assurances of Christ's giving me authority of his presence among you in my ministry, that you yourselves cannot choose but acknowledge it? yes certainly there are, if you are not the most senseless wretched persons in the world, the most unfit for God to approve, or wink at.  
6. But I trust that ye shall know that we are not reprobates.]  
Paraphrase 6. But whatever you are yourselves, or whatever ye think of me, you shall find, I doubt not, that I am not disapproved by Christ, but abundantly owned by him.  
7. Now I pray to God that ye do no evil, not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.]  
Paraphrase 7. Now I pray God to preserve you from every evil way, from all corruption or seduction, not that I may have occasion to approve my Apostolical power among you, by punishing offenders, but that you may live like Christians, whatsoever opinion you have of me.  
8. For we can do nothing against the truth, but for the truth.]  
Paraphrase 8. For though we have no ability to do any thing, in ease we should set ourselves against Christ and his Gospel, yet in defence of it we are able to do somewhat by his assistance and blessing; or, we have no power or authority to punish those who do not offend, or if we do, God cooperates not with us in that act, (Theophylact.)  
9 For we are glad when we are weak, and ye are strong; and this also we wish, even your 
‖ knitting together; see note c.  perfection.]  
Paraphrase 9 And in this sense the weaker we are, that is, the less severe, the less proofs we give of our Apostolical power, the better we are pleased, and the stronger, that is, the more innocent and blameless, ye keep yourselves; having no delight in inflicting censures on offenders, but much rejoiced to see your innonce: and there is nothing that we more desire, then that you be made up into such a form or frame which shall be acceptable in God's sight, or that ye live together in communion, undivided, see note c. no one of you being broken off by excommunication,  
10. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.]  
Paraphrase 10. And that is the reason of my giving you these wholesome warnings before I come, that when I come I may not proceed to excision (according to the authority given me by Christ) but deal with you according to that milder way of instruction, not of excommunication, which is to take place among contumacious offenders, such as I desire not to find you at my coming.  
11. Finally, brethren, farewell: 
* be knit together  note c be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.]  
Paraphrase 11. And now I take my leave of you, beseeching God's blessing upon you, and I pray, be ye careful to keep together in the united profession of the fame faith, and if there fall out any thing cross among you, support it cheerfully, be all mutually kind and peaceable without any divisions or schisms among you: And that is the way to have that God, who so much values, and so strictly commands love and peace among all, to be for ever among you by his grace.  
12. Greet one another with an holy kiss.]  
Paraphrase 12. Greet one another from me with all kindness, see Rom. 16. c.  
13. All the saints salute you.]  
Paraphrase 13. All the Christians here send you greeting.  
14. The grace of the Lord Jesus Christ, and the love of God, and the note d [
† communication  communion of the holy Ghost,] be with you all. Amen.  
Paraphrase 14. bounty or liberal effusion of the graces of God's sanctifying Spirit.  The second Epistle to the Corinthians was written from Philippi a city of Macedonia, by Titus and Luke. 

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. This is the third time] In the method prescribed by Christ to prepare for the censures of the Church, Mat. 18. 15. there is a threefold admonition; the first by one man alone, the injured person (if it be a matter of that nature) going and reproving him: And if that do not succeed, then take with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farther (or over and above) one or two, that in the mouth of one or two witnesses every word may be established, that is, that the thing which thou layest to his charge, be so confirmed (according to that of Job. 8. 17. The testimony of two men is true, that is, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fit to be credited, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of sufficient authority in law to be heeded, and proceeded upon) that by the testimony of these, as of witnesses, he may be convinced, and no longer able to deny the fact, as Heb. 6. 16. an oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for establishing, or confirmation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an end of contradicting, that is, of affirming and denying. The thing so established (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by oath, cannot longer be denied, or the party's denial will not stand him in any stead. Or secondly, that the offendor may by authority of these be induced (as the judge is on the accused person, Deut. 19 15. Heb. 10. 28.) to give sentence on himself, and so think fit to reform what he is admonished of. Now that this place distinctly refers to this part of discipline, this second admonition, appears most probable by his reciting of the very words in the institution, In the mouth of two or three witnesses every word shall be established; and proportionable to that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I foretold and foretell, which notes the first and second admonition. And though there precede a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I come to you this third time, yet that refers evidently to this his third resolution personally to appear among them, c. 12. v. 14. having resolved it twice already, and before that time comes, this second Epistle is to supply the place of a second admonition, as his first had been a first. And so the words will be rendered thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have foretold, or admonished, you once in my first Epistle, and do now so again the second time, and both those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as present; these Epistolarie warnings being to have the same force with them, as if he were present among them. And if this method, answerable to the first and second admonition instituted by Christ, do not prevail with you, then that which remains is, that he proceed to censures, and that he is resolved to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not spare. Where the Apostolical power which he had over them, maketh it improper for him to proceed to any third admonition, that of telling it to the Church, in S. Matthew. So Bishop Titus is appointed to deal with an heretic, After the first and second admonition reject him, Tit. 3. 10. without any third degree intervening, immediately to proceed to censures.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Jesus Christ is in you] That Christ's being among them signifies the presence and power of the Gospel among the Corinthians, or in their Church through S. Paul's Apostleship, may appear, not only by the Context, which wholly looks that way, but by that place Exod. 17. 7. to which these words seem to refer; where the tempting contumacious Israelites, after all the signs and miracles showed among them, do still remain infidel, and ask in these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Lord among us, or no? So that the meaning of the Apostles question here is, Many miracles of Christ and his Spirit have been wrought among you by me, so that if you do not yet believe that I am an Apostle of Christ, and so that Christ is among you, you are sure of the number of those Israelites, who after so many miracles, still required more signs, or of the Pharisees, who did the same, Mar. 8. 11. which being put in form of a question, Discern you not that Christ Jesus is among you? the answer is in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cannot be more distinctly and literally rendered then thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent) if ye do not, that is, if ye do not discern it, in some degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doubtless ye are reprobates, senseless, obdurate persons, most impious, and uncapable of faith, or any thing that is good. What the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, hath been formerly mentioned. See Note on Rom. 1. g.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Be perfect] The proper original notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to compact or knit together, either members in a body, or parts in a building. Thus it is applied to a building, Exod. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place which thou hast made for thee to dwell in; and to walls, Ezra 4. 13, 16. to a body, Psal. 40. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body thou hast framed, or compacted, for me. From hence it doth more largely signify to prepare, or make ready, in the same kind as builders do fit one part to another, and make it ready for use; and so again to corroborate and strengthen, as that which is well compacted and knit together is made strong by that means; and lastly to perfect, as the building of an house is the perfecting of it, especially in the passive voice, because that which is compacted and built is perfected and completed by that means. Answerable to these several notions is the glossary of Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not, as it is corruptly read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies to prepare, to perfect, to strengthen or corroborate. In the New Testament the word is variously used▪ but so as will by the circumstances of the Context be appliable to one or more of these three notions. Mat. 4. 21. and Mar. 1. 19 it is applied to the mending of the fisher's nets, knitting them together, and so either strengthening, or preparing them for use; Mat. 21. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in reference to the children's hosannah's or testimonies of Christ) Thou hast out of their mouths compacted, or made up, or made ready, a song of praise, or confession, or testimony; Lu. 6. 40. Every servant shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up, perfected, fitted for his crown, after the same manner as his master Christ is. So 1 Thess. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make up, or perfect, or repair, defects, and Heb. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect you, build you up, and so perhaps v. 9 of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I pray for your being perfect in all goodness, as v. 7. I beseech God that you do no evil. So Rom. 9 22. vessels of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies form, or framed, or made fit. So Heb. 10. 5. out of the Septuagint of the Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body thou hast framed me, and Heb. 11. 3. by faith we conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the ages of the world were framed, that is, the world created. But besides all these places, one sort more there is, wherein, by reason of the affinity between the Church of Christ, and a building or body, the word hath a peculiar signification to compact Christian people (the stones in the building, or the members in the body of the Church) together into a society, where they may live and publicly serve God together: and that either 1. by first forming those society's uniting men in the profession of the same truths, and performance of the same services; or 2dly, by recovering or restoring any that hath been broken off from the Church by any fault, or criminous commission, especially if he have been for that cause cut off by the Governors of the Church, that is, cast out by Ecclesiastical Censures; or 3dly, by reducing him that hath voluntarily broken himself off by schism, etc. or 4thly, by God's restoring peace and tranquillity to the Church▪ that they may thus freely meet together. In the first sense we have it Ephes. 4. 12. where he speaks of the several offices ordained in the Church, and the first end which he assigns of so doing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the compacting of the saints, that is, for the holding the body of the Church together to frequent public assemblies, etc. In the second sense 'tis clearly used Gal. 6. 1. where the spiritual, or Governors of the Church, are advised to indulgence and tenderness, not too much sharpness or severity toward offenders, or lapsed persons, and accordingly are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to restore such an one in the spirit of meekness; that is, either by mild reprehension, and exhortation, to recover him to a sense and reformation of his fault, without proceeding to any sharper course, or else, in case of greater severity, to be soon mollified again toward him, to take off the censures of the Church from him. Which there appears not only by the evidence of the words themselves, but by the subsequent precept of bearing one another's burdens, ver. 2. as that may be explained by a parallel place in Ignatius' Epistle to Poly●arpus, where he bids him as a Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take care of the unity, (that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the keeping whole Christ's body, the Church) bear all, and suffer, or bear, with all in love. And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 9 may be the restoring of the lapsed offenders upon their sincerity of reformation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or rather the continuing them in the communion of the Church, without need of having the censures inflicted upon them; for so it there follows, as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for which cause I write these things being absent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that b●ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deal sharply, or use excision: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making up, restoring, or keeping whole, may very fitly be rendered, as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excision, the word set to denote the censures. Thus in Hippodamus the Pythagorean, in his book De Republ. prescribing society or meeting together of old and young, in order to preservation of peace, and moderating all sorts of affections, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because young men need to be taught sobriety, or moderation, and to have their excesses corrected and allayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, correction, saith the interpreterin Stobaeus, p. 250. but that sure not by way of punishment, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the friendly meetings and feasts were no places of judicature, nor instituted to any such like design. but by way of exhortation or friendly advice, the elder to the younger, who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to settle, or accomplish them bring them to a staiedness and stability of temper. In the third sense 'tis used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their being knit, or compacted together, in the same mind, or opinion, is set opposite to having schisms among them, and contentions, v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye knit together, is preparative to their being of the same mind, and having peace among them. In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prays to God for the dispersed Jew Christians, that after that short time of sufferings, God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, himself, by his special providence, take care for them, and restore them haltionian days of peace, to serve him in the public assemblies. Thus S. Ignatius (in his Epistle to the Smyrnaeans, making a motion to t●em to send a congratulation into Syria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God) doth thus express it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they have peace, and have received their own magnitude, and their own body is restored to them; where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the body of the Church meeting together in assemblies▪ which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired, or made up, that is, restored to them. See Judas Note c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Communion] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity, or liberality, hath been formerly observed, Note on Act. 2. d. and 2 Cor 8. 4 And agreeably, though in a spiritual sense, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communication of the Spirit here, the liberality of the holy Ghost in the plentiful effusion of his gifts, so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of the holy Spirit. Act. 2. 38. and so as will be most fit to join with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace, or charity▪ or liberality, of Christ, and the love of God (as in Cicero de Nat. Deor. l 3. Dei gratia & charitas, God's grace or favour, and charity or love, are put together) For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace of Christ, used 2 Cor. 8. 9 and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communication, of the Spirit, Phil. 2. 1. being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowels and mercies, that is, the evidences of the highest liberality.     

THE EPISTLE OF PAUL THE APOSTLE TO THE note a GALATIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion. chrysostom and Theophylact set it before that: And then there can be no possibility of believing the subscription of the Epistle, which affirms it to be written from Rome, where we know the Apostle had not been when he wrote his Epistle to the Romans. But although of the time of writing this Epistle we have no sure evidence, yet two things we discern of it: first, That the chief design of it was to vindicate the liberty of the Gospel from the Judaical yoke, which by being by them imposed upon all Gentiles which should receive the faith, was likely to prove a great hindrance to the progress of the Gospel among the heathens, or uncircumcision, of whom S. Paul professed to be the Apostle. Secondly, That they which in this Church pressed this yoke most eagerly, were those which did not themselves observe it, heretical Christians, the Gnostics, which were not themselves circumcised, as being many of them neither native Jews, nor Proselytes of their Covenant, yet, to avoid persecution from the Jews, did thus far comply with them, in pressing circumcision upon the converted Gentiles; to which end they vehemently opposed S. Paul's doctrine and practice, affirming that what he had, he had received from the other Apostles, and consequently was to be rectified by them, S. Peter, etc. and indeed that he varied from himself. From which calumnies he severally vindicates himself in this Epistle, showing that he received his doctrine from none but Christ himself, that those other Apostles professed the same doctrine that he did, and that though he himself used a greater liberty at some times then at other, in respect of the advantages of the Church, yet his doctrine was always the same, the truth of which he therefore confirms by many arguments. That these heretics were, soon after the planting the Faith here, crept in among them, appears by his words, c. 1. 6. he marvels they were so soon removed, etc. The Gospel having, some three years before, been there if not planted, yet confirmed by his preaching, Act. 18. 23. about the time of Apollo's being at Corinth (that is, about An. Chr. 51, or 52.) as it is affirmed Act. 19 1. Galatia and Phrygia being in the number of those upper coasts (of Asia, or Anatolia) which there he is said to have passed through. By which it appears how close at the heels of the Apostles, that sowed the good corn, the Gnostics, the officers of the envious man, followed, to sow their darnel, as in Samaria first, so in the other cities and regions, where the Faith was planted by the Apostles, and opposed by the Jews and persecuted.  

CHAP. I.  
1. PAUL an Apostle not 
* from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead,]  
Paraphrase 1. Paul an Apostle, (that had not my commission from any mere man (as some others, the secondary Apostles, had) but from God in heaven, and was not called by any other Apostle of Christ, or assisted by any, but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven, then by revelation from him Act. 9 15. authorized to preach among the Gentiles, and after, Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship, who also received all my instructions from him by vision to Ananias, and so in effect from God the Father, which by his power raised him from the dead, and gave all power unto him,)  
2. And all the note a brethren which are with me, unto the Churches of Galatia.]  
Paraphrase 2. And all those that are constantly with me (see Phil. 4. 22.) my fellow-labourers in the Gospel, send greeting to all the several Churches in the cities and regions of Galatia.  
3. Grace be to you, and peace from God the Father, and from our Lord Jesus Christ,]  
Paraphrase 3. See Rom. 1. 7.  
4. Who gave himself for our sins, that he might deliver us from this 
† approaching, or, instant wicked age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  present evil world, according to the will of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our God & father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God, and our Father:]  
Paraphrase 4. Whose dying for us was purposely designed to work a reformation, and mortification of sin in us, and to take us off from the corrupt practices of the men of this age, both idolatrous Gentiles, and corrupt hypocritical Jews, which, with a zeal to circumcision, and the like Mosaical rites, live in all the impurity and impiety in the world; and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God, and father of us all, the God of Israel, whom the Jews acknowledge, and profess to worship.  
5. To whom be glory for ever and ever. Amen.  
6. I marvel that you are so soon removed from him that called you 
* through i●  into the grace of Christ, unto another Gospel.]  
Paraphrase 6. Having so lately preached the Gospel of Christ among you, Act. 18. 23. and thereby either confirmed, or first converted you to the faith, I wonder you should so suddenly forsake those infusions you received from me, and remove quite from the truth of the Gospel to a new strange doctrine.  
7. Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ.]  
Paraphrase 7. Which indeed is far from being another Gospel, or doctrine of Christ, fit to come in competition with what I preached to you, far from being taught, as is pretended, by other Apostles; Only there are some Gentiles that had lived in Judaea, of the sect of the Gnostics, such as were at Philippi ch. 3. 3. teaching the Gentile converts that they must be circumcised, not out of any principle of piety, or true zeal to the Mosaical law, but that they might curry favour with the Jews, and avoid the pressures that lay upon the Christians, whose persecutions were generally caused by them, and these do quite pervert and change that doctrine that I delivered you from Christ.  
8. But 
† if even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though we, or an Angel from heaven, 
* shall preach, for the King's 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preach any other Gospel unto you then that which we have preached unto you, let him be 
† anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Rom. 9 3.  accursed.]  
Paraphrase 8. And if any attempt to do that, though it were I myself, or even an Angel from heaven, I proclaim unto you mine opinion and Apostolical sentence, that you are to disclaim and renounce all communion with him, to look on him as on an excommunicated person, under the second degree of excommunication, that none is to have any commerce with in sacred matters.  
9 As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be 
* anathema v. 8.  accursed.]  
Paraphrase 9 And that ye may take more heed to what I say, I repeat it again, Whosoever teaches you any new doctrine contrary to what I at first preached to you, let him be cast out of the Church by you.  
10. For do I now note b persuade men, or God? or do I seek to please men? for if I yet pleased men, I 
† would not have been, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should not be the servant of Christ.]  
Paraphrase 10. By this you may guess whose doctrine is most to be heeded; theirs sure that desire not to get the favour of men, to avert the displeasure of men, but to secure the favour of God, to approve themselves to him: and I hope 'tis clear, that is my only design, and not theirs, who labour to propitiate the persecuting Jews, as by their new infusions 'tis manifest your Gnostick teachers do. This if I did, I must profess, I should not faithfully discharge the trust preposed in me by Christ; or, If I had had a mind to this, I had never turned Christian, losing thereby all my interests among the Jews.  
11. But I certify you, brethren, that the Gospel which was preached of me is not 
* according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after man.]  
Paraphrase 11. And whereas it is objected to me, that being none of Christ's immediate retinue; I have received the Gospel from men, and not from Christ, and therefore may be thought to have made some change in it, I now declare to you, that the Gospel preached unto you by me hath a more than humane authority, and so is not to receive prejudice by the lateness of my vocation.  
12. For I neither received it of men, neither was I taught it, but by the revelation of Jesus Christ.]  
Paraphrase 12. For as it is not pretended to be any tradition of the Jews, nor taught me by my instructers in the Jewish religion v. 13. (which if it were, there were reason that now their verdict should be taken in it) so it is evident that I had it not from those that were Christians and Apostles before me, but by call from heaven, and by immediate revelation from Christ, in opposition to that way that had been taught me among the Jews.  
13. For ye have heard of my conversation in time passed in the Jews religion, how that beyond measure I persecuted the Church of God, and wasted it;  
14. And profited in the Jews religion above 
† many of my kindred which were of the same age with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many my equals in mine own nation, being more exceedingly zealous of the tradition of my fathers.]  
Paraphrase 13, 14. For ye cannot but have been told what I did, how I employed myself when I was a Jew, that I was the most zealous persecutor of Christianity, and maintainer of the Jewish customs (and traditions, superadded to the Law) of any man.  
15. But when it pleased God, who note c separated me from my mother's womb, and called me by his grace,  
16. To reveal his Son 
* by iv  in me, that I might preach him among the heathen, immediately I 
† applied not myself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  conferred not with flesh and blood,]  
Paraphrase 15, 16. But when God, who had from an infant determined to make use of me, and to set me apart for his service, had in his good time, Act. 9 actually called me, and that when I deserved no such dignity or favour from him, (nay when I was bloodily set on persecuting Christianity) and soon after that expressed his pleasure by Ananias that I should preach the Gospel to the Gentiles, and gave me authority to do so, Act. 9 15. immediately I set about my work, not thinking it needful for me, who had it from heaven, to receive my mission from any mortal man (see note on Mat. 16. e.)  
17. Neither went I up to Jerusalme▪ to them which were Apostles before me, but I 
* departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  went into Arabia, and returned again to Damascus.]  
Paraphrase 17. Or to go up to Jerusalem to Peter, James, etc. as to those that were instated to that office before me, and consequently might instruct me in the Christian doctrine; but without applying myself to any, after my mission from Christ, I went presently from Damascus into Arabia, and after returned again to Damascus, Act. 9 19 and there preached Christ in their synagogues, v. 20.  
18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.]  
Paraphrase 18. Then being in danger of treachery from the Jews, I escaped their hands, Act. 9 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stayed with him and in Jerusalem fifteen days v. 28. and this some three years after my conversion.  
19 But other of the Apostles saw I none, save James the Lord's brother.]  
Paraphrase 19 But beside him I saw not any Apostle of the first rank, that is, of the twelve, no nor any of the other rank, save only James the kinsman of Christ, who was Bishop of Jerusalem at that time, and so an Apostle of a second rank (see note on Rom. 16. b.) though not one of the twelve, see note on ch. 2. a.  
20. Now the things which I write unto you, behold, before God I lie not.]  
Paraphrase 20. Of the truth of all this that I say, I call God to witness, (as in a matter of greatest weight, on the belief of which the profitable discharge of my office, and reception of my labours very much dependeth)  
21. Afterwards I came into the regions of Syria and Cilicia:]  
Paraphrase 21. After this I went (by admonition from God, Act. 22. 17, 18.) to Caesarea which is in Syria, (see note on Mat. 16. c.) and thence to Tarsus (my native city in Cilicia Act. 22. 3.) Act. 9 30.  
22. And was unknown by face unto the Churches of Judaea which were in Christ.]  
Paraphrase 22. And all this while I was not so much as known to the Churches of Judaea that had received the faith, that is, to those other beside that of Jerusalem mentioned v. 18. (All which I have said to show (what was undertaken v. 11.) how far I was from receiving instructions from any other but Christ himself, v. 16.)  
23. But they had heard only that he which persecuted us in times past, now preacheth the faith which once he destroyed.]  
Paraphrase 23. All that they knew of me was, that they had heard of my preaching the Christian doctrine, which I had persecuted.  
24. And they glorified God in me.]  
Paraphrase 24. And they magnified the name of God for this mercy of his wrought in my conversion.  

Annotations on the Epistle to the Galatians. Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Brethren which are with me] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren doth oft signify no more than believers, Christians; but here being joined with Paul in the writing of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the brethren with me, it seems to denote those that accompanied S. Paul in his travails, & assisted him in the preaching of the Gospel, such as Timothy and Clemens Phil 4. 3. and the rest, who are there called his fellow-labourers. Thus Phil. 4, 21. The brethren that are with me seem to signify, being distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Saints, v. 22. And thus in the Epistles to the Philippians and Colossians, Timothy is joined with him in the Inscription, and Silvanus and Timotheus both in the Epistles to the Thessalonians (and so the same probably here, or the like, though they be not named.) And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother 2 Cor. 8. 18. and c. 12. 18. is thought to be either Silvanus or S. Luke, the constant companion of S. Paul for some time: And so our brethren 2 Cor. 8. 23.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10 Persuade] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to persuade men and God signifies, must be taken from the like phrase in the Old Testament, 1 Sam. 24. 7. where the Greek hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, David persuaded his men with words, where we read, David stayed his servants with these words. The men that were with David were very eager to have him take the advantage against Saul, and kill him, v. 4. & were ready to rise up against him to kill him, v. 7. & David's speech to them took them off from this bloody purpose, and that is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuading them, appeasing, pacifying them. Thus is it the office of a Rhetor, or advocate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade, that is, to appease the judge to the client whose cause is pleaded, to propitiate him. So Mat. 28. 14. If the Governor hear of it, that is, of the soldiers being so negligent, as to let Christ be stolen out of the grave which they were set to watch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will persuade him, that is, appease him, obtain his pardon for you, and, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will free you from all solicitude of securing yourselves from that heavy punishment that by the Roman Laws Marshal was due to the watchman that fell asleep. By which it is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to propitiate, or gain one's favour, to appease wrath, or punishment, to avert displeasure; and so it is here, to persuade men, that is, to say, or teach those doctrines which will avert the displeasure of the persecuting Jews, which the Gnostick teachers did; and to persuade God is to endeavour to say and preach that which may avert God's wrath, be acceptable to him, obtain and secure his favour. And this is in the next words explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to please men, as that is contrary to, and unreconcilable with, the service, or approving himself to God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Separated me from my mother's womb] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate in this place signifies in the same manner as Act. 13. 2. (spoken of this Apostle) a consecration to the Apostolical office, only with this difference, that there it is spoken of it as instantly to be performed by the ministry of men, here only in the designation or decree of God, which is therefore said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to denote the no-contribution made by him toward this decree of giving him a commission to be an Apostle, or the nomerit considered in him by God, when he designed him to this office. This farther includes a purpose of God's to call him from heaven, in the midst of his madness against Christians, (which mercy of God's to him was founded in his doing it ignorantly, 1 Tim. 1. 13.) and his foresight that he would immediately convert upon that call; which two being first supposed (in God's eternal purpose and prescience) it must needs follow to be an act of his unmerited free choice from all eternity, that God purposed to make use of him for the converting of others, who had himself been wonderfully changed from so professed an enmity to the faith, to so perfect an obedience to it. But this being a designation only to the dignity of the Apostolical office, (as Jeremy c. 1. 4. and John Baptist, and others appear to have been designed to the prophetic) can with no reason be so applied as to infer any irrespective decree or destination of his person to heaven and bliss; that being laid up for him as a crown of righteousness, a reward of the finishing his course and perseverance, 2 Tim. 4. 8.    

CHAP. II.  
1. 
* Afterward  Then note a 
† about fourteen years  fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.]  
Paraphrase 1. After this, some fourteen years after my conversion, (mentioned ch. 1. 16.) I went a second time to Jerusalem, Barnabas and I together, and Titus also attended me.  
2. And I went up by revelation, and communicated to them that Gospel which I preach among the Gentiles, but 
* severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  privately note b to 
† the chief men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  them which were of reputation, lest by any means I should run, or had run in vain.]  
Paraphrase 2. And by God's appointment, either first signified, or after confirmed to me by vision (such as Paul often had about several matters) I went up at this time to Jerusalem, and gave the Church there an account of my preaching (and the success of that) among the Gentiles. This I thought fit to do, and yet first to do it to those that were the principal men among them, James the Bishop of Jerusalem, and Peter, and John, v. 9 who were all Apostles of the circumcision, or Jewish converts: and my reason of doing so was, lest I should miscarry on one side or other, lose either my present or my past labour, my present among the Jews, my past among the Gentiles; that is, lest by the Jews I should be thought to preach a different doctrine from those who had been called before me, or by the Gentiles (if I should to their prejudice comply with the Jews) I should be thought inconstant, and be deemed not to count it lawful to converse with them, which would utterly obstruct their way to receiving the faith, and shut it up from them.  
3. But 
* not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neither Titus, who was with me, being a Greek, was note c compelled to be circumcised.]  
Paraphrase 3. And by what I then did, they did all so fully consent to my doctrine (that Gentile Christians were not bound to the Jewish observances) that, as I would not yield, so they did not force Titus to be circumcised; though he were known to be a Greek, and familiarly conversed with me, and was employed by me.  
4. 
† But this by reason of, 〈◊〉  And that because of false brethren 
* insinuating themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.]  
Paraphrase 4. This I thus did, because of the sly Jews, that making as if they were Christians, came to observe what liberty I took in omitting the observances of the Law, that by some means or other they might accuse me, and either by the verdict of the Council of Jerusalem, or by some other means (by bringing persecution, etc. upon me) enforce me to the observation of the Jewish ceremonies.  
5. To whom we gave 
† not place so much as for an hour by submission, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  place by subjection no not for an hour, that the truth of the Gospel might continue 
* toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  in you.]  
Paraphrase 5. To these men (though at other times I was content to comply with the weak) I could not think fit to do it never so little while, though but for that space of my staying at Jerusalem, or to yield by any kind of acknowledgement or condescension, that the Gentiles should be obnoxious to that yoke, and this, that we might not betray the Gospel of Christ, but preserve it entire to you.  
6. note d But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me, God accepteth no man's person) for 
† the chief men  they who seemed to be somewhat note e 
* added nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in conference added nothing to me.]  
Paraphrase 6. As for those prime men, intimated ver. 2. and named ver. 9 (James and Peter and John, I need not give any other character of them, God is not moved in this matter with the personal excellencies of any, but can make use of any the meanest, as well as most excellent instruments) for these, I say, though they were persons of great knowledge, and dignity, and authority, and that most justly, yet when they understood what I had done, they gave me no advice to alter any thing, nor said any more to me than what I knew before.  
7. But chose, note f when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter,]  
Paraphrase 7. But on the other side these three discerning (by the account I gave them of my successes) that I had received from Christ the commission of preaching to the Gentiles, and so an equality of office Apostolical to Peter, whose commission was to preach to the Jews especially,  
8. (For he that 
† wrought also in Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wrought effectually in Peter 
* toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the Apostleship of the circumcision, 
† wrought also in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same was mighty in me toward the Gentiles,)]  
Paraphrase 8. (For the same God that had enabled Peter, and given him gifts and miraculous powers to discharge that office of an Apostle to the Jews, gave me also the like commission and abilities to be an Apostle to the Gentiles.)  
9 And when James, Cephas, and John, who 
* are reputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of 
† communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship, that we should go unto the heathen, and they unto the circumcision.]  
Paraphrase 9 These three, I say, James the Bishop of Jerusalem, and Peter, and John the son of Zebedee, two prime Apostles, who were looked on as the pillars of the Church, approved and commended all that we did, or had done, acknowledged us as their companions, joined with us, and did by consent make an agreement, that they and we should betake ourselves severally (into what city soever either of us entered) we to the Gentiles, and they to the Jews of the city, and so constitute several congregations in each city, of Jews and Gentiles, (see note on Rev. 11. b.)  
10. Only they would that we should remember the poor, the same which I also was forward to do.]  
Paraphrase 10. And all that they insisted on to us, was that we should take into our care the wants of the poor Christians in Judaea, who were sadly spoiled and wasted by their unbelieving countrymen, 1 Thess. 11. 14. Heb. 10. 34. (see chrysostom) and get collections for them among the Gentiles, which I was as forward to do as they to have me.  
11. But when Peter was come to Antioch I withstood him 
* face to face, because he had been blamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the face, because he note g was to be blamed.]  
Paraphrase 11. But when, after this, Peter came and preached to the Jews at Antioch, I who was there also at the same time preaching to the Gentiles of that city, resisted him, because they that had taken notice of his former actions, and the change that was observable in him, did look upon him as a dissembler, and laid that to his charge, not knowing the true ground of what he did.  
12. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.]  
Paraphrase 12. For before the time that some believing Jews of Jerusalem, (James' See) who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch (in like manner as those Act. 15. 1.) he freely conversed with the Gentile Christians, and eat with them; but while they were present, out of fear of displeasing and scandalising those Jewish Christians, and occasioning their falling off, or forsaking the faith (see Theophylact and chrysostom interpreting it by a like phrase, c. 4. 11. I am afraid of you lest I have bestowed on you labour in vain) he abstained from using that liberty, and did not use any conversation with them for a time.  
13. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.]  
Paraphrase 13. And the whole number of the Jewish converts of Antiochia followed his example, and abstained from conversing freely with the Gentiles, making as if they were such zealots of the Mosaical law, as that they would not use this illegal liberty; and this was so universally done by all, that Barnabas, that came with me, began to be wrought on by it, and to make scruple to converse familiarly with the Gentiles, as if it were not lawful to do so.  
14. But when I saw that they walked not 
* th' estraight path to the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  uprightly according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compelest thou the Gentiles to live as do the Jews?]  
Paraphrase 14. Whereupon considering the inconvenience that would come on this, and that it would be a way to shut out all the Gentiles from the faith, if by Peter's fear of scandalising the Jews, men were brought to believe that the Gentiles might not freely be accompanied with (and consequently could not be preached to by us) and so that this was not the way which was most conducible to the propagating of Christian religion, which was like to consist more of Gentiles then of Jews, I thus spoke publicly to Peter, Thou hast hitherto lived like (and conversed with) the Gentile Christians, and not observed the Jewish rules; why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law?  
15. We who are Jew's by 
† birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nature, and not sinners of the Gentiles,]  
Paraphrase 15. Certainly that which these men learn and think to be implied by this practice of thine, is far from being true doctrine: For we that indeed were, before our Christianity, Jew's born, and so far more obliged in any reason to observe the Mosaical Law, than the idolatrous ignorant heathens, whom the Jews themselves never thought obliged to the Mosaical performances, and therefore looked upon them with such contempt, as impure, and not fit to be conversed with,  
16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified.]  
Paraphrase 16. We, I say, being taught by Christianity, that by the observation of the Law (see note on Mat. 5. g.) by performance of the Mosaical rites, justification is not to be expected, but only by the faith of Jesus Christ, without that we, I say, do thus ourselves receive the Christian religion, and aught in any reason to reach it others, so as not to depend on the Mosaical performances for justification, but on the faith of Christ, without them, and that upon this grand principle, that neither Jew nor Gentile can be justified by legal obedience, and therefore must seek to Christ for it, who not now requiring of us these outward rites, but the inward purity signified by them, is consequently to be obeyed in what he requires, and the liberty that he also gives to be vindicated by us against all contrary pretenders, who indeed will be far from changing their minds by our yielding to, or complying with them.  
17. But if while we seek to be justified by Christ, we ourselves also are found note h sinners, is therefore Christ the minister of sin? God forbid.]  
Paraphrase 17. But than it is objected by those that stand so for the Jewish law, that if, seeking to be justified by faith in Christ, we neglect the Mosaical Law, and live like Gentiles, we make by this or suppose Christ to be an enemy to the Law, and a favourer of Gentilism, (one that assists that against Judaisme, makes provision for it.) To which we answer, that whatsoever be said of his favouring those that do not bind themselves to the Judaical Law, he is yet sure no favourer of Gentilism or heathen life.  
18. For if I build again the things which I destroyed, I make myself a transgressor.]  
Paraphrase 18. But on the other side rather, when a man hath renounced justification by the Mosaical Law, and depended only on Christ for it, if he shall again return to that which he hath renounced, and assert justification by that Law, affirm that the observance of Mosaical rites is necessary to justification; what doth he then but apostatise in some measure, depart from his former profession, in returning to Judaisme again?  
19 For I 
* by the law did die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the Law am dead to the Law, that I might live unto God.]  
Paraphrase 19 We are all taught by the very Old Testament, the Law and Prophets, that we must seek farther than the Law, viz. to Christ, and so I have done, and learned by the Law itself not to value it too much, but to give over hope of justification or life by those legal performances, that so I may find it in God, through Christ, in the New Covenant.  
20. 
† I have been crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I am crucified with Christ: 
* but, or, and I live, not any longer I, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nevertheless I live, yet not I, but Christ liveth in me, and 
† what I 〈◊〉 live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.]  
Paraphrase 20. Christ by his death hath abolished the Mosaical Law, Ephes. 2. 14. that is, hath taken away the discrimination betwixt Jew and Gentile, brought justification into the world for those that observe not the Mosaical Law, and I by being a Christian, have been made partaker of this fruit of Christ's death, and so am also dead to the Law, v. 9 and Rom. 7. 4. and now I am no longer the man I was, that is, a Jew, but a Christian, and am now bound to no other observations but those which Christ requireth of me, to whom I am obliged by all the bands of love and duty, having given his own life for me to free me from the Mosaical Law, among other things.  
21. I do not frustrate the grace of God; for if righteousness come by the Law, than Christ is dead in vain.]  
Paraphrase 21. This freedom therefore I make use of, and do not depend on the Law for justification, nor think the Mosaical observances still necessary; for that were to evacuate the Gospel of Christ (see note on Heb. 13. c.) for if still the Mosaical performances are necessary and sufficient to our justification, than Christ needed not to have died, it would be matter of no advantage to us, that he thus came into the world, and said down his life for us.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Fourteen years after] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is by learned men made a matter of some question. The time to which S. Paul refers, must be that of his going (with Barnabas here mentioned) from Antioch to Jerusalem, on the question here discoursed of, about the necessity of the Gentile Christians being circumcised; that so first it may connect with the spaces mentioned c. 1. 18, 21. (so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again seems to import) to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly, so as to denote a time wherein Peter may be supposed still to reside at Jerusalem, and wherein Titus may be supposed to be with S. Paul as a neophytus', and a companion, (and so in danger of being pressed to be circumcised) not yet employed, or sent out by him on any service in the Churches. Now this is thought so unlikely to be fourteen years after the space last mentioned c. 1. 21. (his going to Syria and Cilicia Act. 9 30.) that it hath been thought probable, that (as in numeral letters it oft happens) fourteen should be here set in stead of four. For which emendation seeing there appears not any ground in the Ancient Manuscripts, it will surely be more reason able to observe, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not distinctly signify after (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 18. had done) but by, or about, that is, near that space, though not precisely fourteen years: 2dly, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward, or then, refers not to that which was mentioned immediately before, his passing through Syria and Cilieia, so as to affirm this to have been fourteen years after that; no, nor to the former Epocha's, either his going up to Jerusalem, v. 18. or departing into Arabia, v. 17. but to that great Epocha, so considerable to him, the time of his conversion, which immediately succeeding the death of S. Steven may reasonably be placed (in the first year after Christ's assumption,) An. Ch. 34. From whence to the time of that Council, which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years. And then there will be no more need of an emendation, than there is authority for the imagining any.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. To them which were of reputation] For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6. it must be observed, that it signifies not the men's own opinion of themselves, or their assuming any great authority over others (as of Simon Magus it is said, Act. 8. 9 that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say, or take upon him, that he was some great on't) but that they were so in the reputation and esteem of others, and that the great opinion that at that time all Christians had of them, above the rest of the Apostles, was it that moved Paul to go up, and address himself particularly to them. This is fitly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as from that Verb the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reputation or glory, comes, those that are in esteem in an eminent manner, and more so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that are esteemed to be something, that is, something above other their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-Apostles; not seemed, so as that is equivocal either to seeming falsely, bare seeming, or seeming in their own eyes, but seeming so in truth, and to the generality of the best and wisest Christians. In proportion to this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it maketh no matter to me, ver. 6. is far from any thing of scorn or despising in S. Paul, that speaks it: it is a solemn form only of insisting on his own commission from Christ, which could no way be prejudiced by the real excellency of their persons, how great soever they were. God, who accepts no persons, and attends not to personal excellencies, may give his Commission to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the meanest and unworthiest as well as to those which are really of the greatest eminence. All this passage therefore is rather an expression of great reverence to Peter, etc. than of scorn. Only for his mission and revelations, Paul hath them from Christ, not from any man, cap. 1. 16. and 2. 6.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Compelled] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was not constrained, signifies here, is a matter of some difficulty, which being explained will make the next verse perspicuous, which otherwise seems not intelligible. That some pretended Christians looked very jealously on S. Paul, as one averse from the Mosaical Law, is sufficiently known. These, when Paul came to Jerusalem, laid it to his charge that he preached to the Gentiles that were not circumcised conversed freely with them, and Titus (being a Grecian, and at that time with him) they specified to be one of them, and him they would have constrained to be circumcised. But, saith S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he were such as was pretended, and though this were thus pressed by them, and though I was by this means likely to alien the Jews minds from the Gospel, as it was preached by me, (this being an act of confession that I was guilty of what was laid to my charge) and so matter of some scandal to the Jews of Jerusalem; yet I that was willing to yield at some times (to avoid the scandal of the Jews) to perform some ceremonies of the Law, Act. 21. 26. and so circumcised Timothy, was resolved not to do it now, because if I did, it must appear that those false brethren, pretended Christians, had overcome me at Jerusalem, and that the Church there judged on their side against me, and so that Titus had been by order of the Church or Council of Jerusalem forced to be circumcised: Which thing must needs have been matter of so much greater scandal and discouragement to the Gentiles, in aliening their minds from the Christian faith, and that scandal have been more considerable to the hindrance of the progress of the Gospel, which was to be hoped for more plentifully among the Gentiles than the Jews, that I was very resolute, and took special care that Titus should not be circumcised. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the false brethren, that came in to watch what I would do, and to carry it against me in the Council at Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing under in the end of the verse. By these Paul resolved he would not be worsted, and therefore though at other times he was content to comply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some short time, yet now he would not do so, that the truth of the Gospel might abide toward you, that is, that the Galatians, that is, Gentile Christians, might not be scandalised at this compliance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is before meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. lest I should have run in vain, that is, lest I should discourage and lose the Gentiles, which I had brought to the faith; as on the other side he went and gave an account at Jerusalem to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent persons there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of his preaching the Gospel to the uncircumcised Gentiles, and the reasonsof it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest he should now scandalise the Jews that were Christians, and alien them (at Jerusalem and elsewhere) from harkening to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. But of these—] What hath often been observed of the usuage of Greek words, in these sacred writers, otherwise then in the propriety of the Greek language belongs to them, must also from words be extended to syntaxis, which is oft such as the rules of Grammar and use of authors doth not admit of. And this for the most part falls out by the interposing of some parenthesis, of greater or lesser length, and then prosecuting what was begun before it in another form of construction, then that in which it had been begun. Some examples of this in an inferior degree are observable Col. 1. 10. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some words interposing, the construction is altered, and goes on with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— And c. 3. 16. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Let the word of God inhabit in you, the construction is soon altered into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— So Ephes. 3. 17. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, follows v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so chap. 4. 1. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (after a few words) follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not regularly cohere with it. But this is more eminently observable in the beginning of the second and third Chapters of that Epistle. In the second after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there follows a long parenthesis to ver. 4. by which means the Verb that should govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted, and the period again begun, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath quickened together with Christ was sure the Verb omitted in the first verse. So c. 3. 1. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— For this cause I Paul a prisoner of Christ Jesus for you Gentiles, comes in a long parenthesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and another involved in that ver. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to the end of the fourth verse, and then the former parenthesis resumed again either unto the end of verse 7. and then the form of the construction is changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or perhaps to the end of v. 12th, or possibly the 13th, and then the period begins anew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, For which cause I (that Paul, the prisoner of Jesus Christ, ver. 1.) beseech you that ye be not discouraged at my tribulations, or for this cause I bow my knees, etc. or yet more probably, it concludes not till the end of that chapter, the fourth chapter beginning, I therefore the prisoner in the Lord beseech you— And by this means the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Verb following it, wheresoever the parenthesis be concluded. 'Tis true indeed some have endeavoured to avoid this by acknowledging an ellipsis in that first verse, and supplying it thus, For this cause I Paul am the prisoner— But there be many inconvenices consequent to that rendering. And the many other examples of the like, show that there is no reason to fly to that refuge. And to omit other instances, thus it is twice in this place; First v. 4. where having begun the period with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— some words intervening by way of parenthesis to the end of the verse. the sense begun is not finished, but in stead of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 5. And then in like manner here v. 6. the period being begun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but from these prime men, or that appeared to be somewhat, (by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received nothing, or somewhat like, was designed to be joined to it) after the interposing of a parenthesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Whatsoever they were it maketh no matter to me, etc. the sense is begun again in another form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For these prime men added nothing to me. So Theophylact on occasion of a reading in his Copy Heb. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural, they could not, which we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular, acknowledgeth that so it must be read as we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as far as concerns the consequence of Grammatical exactness, that is, in respect of the Syntaxis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there may be no solecism in it (for such it must be, in an high manner, if with his Copy we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he doth, for the Nominative case to govern it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but because the Scripture style takes no care of technical, that is, Grammatical, exactness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may so understand it as the copies have it, that is, so as the words will yield a very good sense, it only the Grammatical exactness be dispensed with, viz. that the offerers, that is, the Levitical priests, cannot perfect those that come (that is, bring their sacrifices) unto them. In which words his opinion and testimony is clear, viz. that the sacred writers stood not upon such niceties as other authors do, bound not themselves to the observation of Grammatical rules. And so frequently in S. Hierome; On the Ephes. cap. 3. Quotiescumque soloecismos aut tale quid annotamus, speaking of the Apostles writings; and so Ep. cap. 1. qu. 10. 2dly, That copies were not to be disturbed, or any change attempted in them upon this one score, the avoiding of a solecism in the period. So the Learned Mr. Bois on Act. 27. 10. Laudandi mihi videntur, quibus in sacris Literis vel soloecismos manifestos, modò veritati nihil detraherent, religio esset emendare, they are to be commended that would not in the Scripture mend manifest soloecismes, so they do not hurt the truth of the matter. And the same was the account of Dr. Reynolds, a very learned man among us, when he was by Sir Henry Savile consulted in a like matter. For when in preparing the Edition of S. Chrysostoms', there were some expressions observed, unvaried in all copies, which yet were not allowable by any rules of Greek Syntaxis, and from thence a necessity appeared of either receding from all copies, or else admitting of false Greek, the question was proposed to that Doctor, whether it would be derogatory to that divine writer and learned Orator S. chrysostom, to acknowledge that he wrote false Greek; and his answer was, 
* Vuos mag●as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intentos 〈…〉 negligere See Note in Gen. p. 5. & 27. where after mention of the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spe 〈◊〉 om●●● Gram●atice nor●●m dirigi.  that such writers were more careful of the sense than of the Syntaxis, and, so the former were perspicuous, oft neglected the latter, especially when the false Greek was most promptly intelligible (as in the instances produced it generally was) adding, that indeed S. Paul himself was guilty of the like, out of whom he set down two places (for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which were not reconcileable with the rules of Grammatical Syntaxis. The places have already been taken notice of in the Epistles to the Colessians, c. 3. 16. and Ephesians, c. 4. 2. To this I add the observation of Maimonides, More Nev. l. 2. c. 29. Vnumquemque prophetam eâ linguâ, eâque loquendi ratione, quae ipsi est familiaris & consueta, impelli à prophetia sua ad loquendum ei qui ipsum intelligit, That every prophet is by his prophecy impelled to speak in that language and manner of speaking which is familiar and customary to him; that is, (saith Buxtorfe out of the Rabbins Commentaries) si propheta est Hebraeus, impellit eum prophetia ut loquatur Hebraicè si purum & ornatum sermonem habet, eodem modo prophetiam suam eloquitur; si minùs ornatum, minùs or natè quoque prophetiam suam profert; si Ephraimita, Ephraimiticè, si Galilaeus, Galilaicè If the prophet be an Hebrew, his prophecy impells him to speak Hebrew, etc. if he have pure language, he delivers his prophecy after that manner; if his language be less pure or eloquent, he doth deliver his prophecy less eloquently; if he be an Ephraimite, Ephraimitically, if a Galilean, he speaks in that dialect.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. In conference added nothing to me] What is the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they added nothing to me, is, I think, exactly set down by S. chrysostom, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they opposed me not, but conspired and accorded with me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they added no more to me than I knew before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had knowledge of my affairs, they neither added nor altered any thing in my course: and this as a farther explication of what went before, that they gave no appointment for the circumcising of Titus, that went along with Paul, and never had been circumcised. And so in proportion to this sense follows his notion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but chose; not that they were taught by Paul, for they needed not that, but that they were so far from blaming or altering any thing in his practice, that they not only approved, but commended his whole course.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. When they saw] The three names that lie in the Greek v. 9 will in the construction be best placed here v. 7. as the Nominative case to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing, agrees. Now who these three were that are here called pillars, and who are by S. Paul found at Jerusalem, may appear by what hath been said (Note on 1 Cor. 15. a. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of ancient writers, of James the brother of the Lord. Him, saith Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 5. Peter, James, & John chose Bishop of Jerusalem (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Apostolorum, bishop of the Apostles, as Ruffinus mis-reads, or misrenders it) and though they were the three by Christ preferred, and more honoured then all the rest of the twelve, yet did they not contend one with another for this dignity, but after our Saviour's resurrection (the next year, saith Eusebius in Chronico, or the 19 of Tiberius) unanimously conferred it on James the Just. So before Clemens, Hegesip●us; James, saith he, the brother of the Lord, called by all James the Just, received, or undertook, the Church of Jerusalem with, (not as S. Hierome reads, post, after, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Apostles. So saith Athanasius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. Haer. 78. Greg. Nyss. de Resurrect. Or. 2. Hierome in Catal. and in Gal. 1. Now 'tis clear that at this time of which S. Paul speaks, one of these three Apostles who made him Bishop, James the son of Zebedee (one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred before the other Apostles) was dead, and so only Peter and John left, who therefore are the latter two here named, and James the Just set foremost before either of them, as being now Bishop of Jerusalem; A dignity, saith Clemens, even in respect of the Apostles themselves. In respect of which dignity placed on him, it is also that he is called an Apostle c. 1. 19 and Act. 15. 6, and 22. and by S. Hierome, Apostolus decimus tertius, the thirteenth Apostle.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Was to be blamed] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to find out, to detect, and is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is also rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn; so Prov. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The rich man is wise in his own conceit, but the poor man that hath understanding shall detect him. So Ecclus 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Detection is very grievous, or troublesome, to a man that is double-tongued. Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimulation seems to be detected: and that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, appers by that which follows, v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the rest of the Jews dissembled with him. As for the praetertense, wherein here 'tis set, that ordinarily signifies in the sense of the praeteritum plusquam perfectum; and so Theophylact here interprets it, he had been found fault with, or charged of hypocrisy (viz. that specified v. 12.) not by Paul, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by others that saw the fact, but knew not why he did it, and so thought it hypocrisy in him to eat with the Gentiles, when they of Jerusalem were absent, and to withdraw from the Gentiles, when they of Jerusalem were present.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Sinners] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place, will best be resolved by the Context, which enforceth the sense (which I have given it) of Gentiles, in opposition to the Jews; so v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners of the Gentiles, opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jew's by birth. (See Note on Lu. 7. b.) It is known that the Jews looked on all Gentiles with an odium, as on those which were of a contrary religion to them, and so they did consequently on all those that conver's with them, and it was that, (and not so much their other sins) that made the Publicans so odious to them in Christ's time: and as Christ's eating with such, and not observing (as they thought) the Judaical Law, made them look upon him as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sinner, Joh. 9 24. so S. Paul's teaching liberty to lay aside the Mosaical performances, is here looked on by them as Gentilism, and so is objected to him in this phrase, that he being a Jew born is found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner, that is, guilty of Gentilism under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin; and that by teaching this to be the Doctrine of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he makes Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that came to assist and contribute to the setting up of Gentilism against Judaisme. This S. Paul, that knew what Judaisme truly signified, (the doctrine of good life in the Old Testament, which was by God thought fit to be fenced in by those Ceremonies, not placing Religion in the bare observance of the Ceremonies, without heeding the substance of them) doth with detestation deny, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid, taking the words of the objection as by them that made it they were meant, that he taught Christ to be a favourer of Idolaters, & the worship of the heathen false Gods, in opposition to the way of worshipping the true God by himself prescribed to Moses. This Paul denies, knowing that those Mosaical ceremonies were not the thing wherein (abstracted from the inward purity, signified, & desired by God to be secured by them) the worship of the true God consisted; as on the other side he neither favoured any part of heathen worship, or wicked life, nor by any thing he preached, taught Christ to be a favourer of it, but directly the contrary. All this being thus implied in this form of aversation, & disclaiming, and detesting the caluny in the objection, he proceeds v. 18. to a further answer, by retorting the objection on such as did as S. Peter had done, (whose action set down v. 11, 12. occasioned this discourse, which brought in this objection) first conversing with the Gentiles, and then teaching by his example v. 12. that they were not so freely to be conversed with, which he justly calls the building again what he had destroyed, teaching the unlawfulness of a Jews conversing with Gentiles, which from a divine vision Act. 10. he had both by his doctrine & practice formerly asserted. And this, saith Saint Paul, is the making himself a transgressor, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word that is elsewhere used for an Apostate, one that forsakes and disclaims that true doctrine which he had formerly taught, and is by way of eminence since applied to Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostate, that forsook the Christian faith which he had once embraced. And it can be no more strange that this should be applied to this action of Saint Peter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he withdrew himself, should be used of him, ver. 12. when Heb. 10. 38. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evidently used of the Gnostics falling off for fear of persecution, which is c. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing, or apostatising, from the living God.    

CHAP. III.  
1. O Foolish Galatians, [who hath note a bewitched you, that you should not obey the truth, 
* to whom before your eyes Jesus Christ hath been set forth among you having been crucified, or (leaving out, among you, for the Kings MS. omi●s iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to whom Jesus Christ, that was crucified, hath been set forth before your eyes.  before whose eyes Jesus Christ hath been evidently set forth, note b crucified among you?]  
Paraphrase 1. What heretic with his sorceries hath brought you off from Christianity to Judaisme again (see c. 4. 10.) you, I say, to whom Christ crucified hath been formerly as convincingly declared by our preaching, as if he had been set before your eyes, nailed to the cross among you?  
2. This only would I learn of you, Received ye the spirit by the works of the Law, or by the hearing of faith?]  
Paraphrase 2. I pray let me dispute it a while with you, and demand this one thing, which may reasonably set an end to the whole controversy, The gifts of the Spirit that are in your Church, were they there till the Gospel was preached to you? (1 Cor. 12. 28.) was the Mosaical Law able to give you any such privileges, to work such miracles among you? undoubtedly it was not.  
3. Are ye so foolish? having begun in the Spirit 
† do you now end in the flesh? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  are ye now made perfect by the flesh?]  
Paraphrase 3. And then is there any reason, that having by the Gospel received the gifts of the Spirit, and so begun to be a Christian Church, thriven and prospered well in that plain way, you should now think it necessary to take in the Law as a suppletory, to make yourselves up with the external, Mosaical, carnal rites and ceremonies?  
4. Have ye suffered so many things in vain? 
* and I would it were even in vain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if it be yet in vain.]  
Paraphrase 4. You have suffered many persecutions and hardships for Christianity, which, if you would have Judaized, you might have avoided (your persecutions generally proceeding from that fountain;) and if this doctrine be true, then what are ye the better for all these sufferings? Nay, 'twere well if this were all, that you should only lose the benefits of your sufferings; 'tis to be feared this change will bring worse effects on you, the loss of that Evangelicall spirit, if you mend not.  
5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it by the works of the Law, or by the hearing of faith?]  
Paraphrase 5. God therefore that hath furnished your Church with so many extraordinary gifts of the Spirit, and wrought so many miracles among you, did he any such thing under the Mosaical Law? is there any thing in that fit to draw you back to it again from the profession of the Gospel? v. 2. Is not faith it that all the great privileges and advantages have still belonged to?  
6. Even as Abraham believed God, and it was accounted to him for righteousness.]  
Paraphrase 6. As 'twas believing upon which Abraham was justified.  
7. Know ye therefore, that they which are of faith, the same are the children of Abraham.]  
Paraphrase 7. From whence it follows, that those which are justified as Abraham was, are not the M●●saical observers, but believers only, those that receive and obey that doctrine which is taught and required by Christ, the Gentiles as well as Jews.  
8. And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, note c In thee shall all nations be blessed.]  
Paraphrase 8. And the words of the promise made to Abraham, which was an Evangelical not legal promise, did in effect contain this in them, that all nations of the world, and not only the Jews, should be justified by faith, and so the Gentiles now, and that without legal Mosaical performances, for thus the words of the promise ran, In thee shall all the nations of the earth be blessed; [All the nations] and so the heathens, and not only the Jews, who lived according to the Law, [shall be blessed in thee] that is, the form of benediction used among the Gentiles, and not only the Jews, shall be with mention of Abraham's name, viz. that God will bless them as he blessed Abraham, justify them as he did him, make the whole Gentile world partakers of that promise made personally to Abraham, on condition they believe and obey as he did: All looking on Abraham's obedience and justification, as the example of all Christians, that all that believe and obey, as he did, shall be blest as he was.  
9 So then they which be of faith, are blessed with faithful Abraham.]  
Paraphrase 9 From all which 'tis clear that believers or Christian livers, without Mosaical performances, have their part of that blessing that was promised to Abraham; and those that sprang from him (from his faith, as well as from his loins) are blest on the same terms as he was.  
10. For as many as are of the works of the Law are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them.]  
Paraphrase 10. For all that expect to be justified by the Law without the faith of Christ, (which if it be acknowledged, takes away the wall of partition betwixt Jew and Gentile, and consequently the Law, which in the external part of it established that partition and non-communion between them) or without accepting those reformations, and changes of shadow for substance, brought in by Christ, do set up Moses, not only absolutely, but comparatively and exclusively to Christ; and they that do thus, are still involved under the curse for every sin they are ever guilty of, and consequently being guilty of some breach or other, can never have any thing but curse by this means, and so are far from being justified.  
11. But that no man is justified by the Law in the sight of God, it is evident; for, 
* the just by faith shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The just shall live by faith.]  
Paraphrase 11. And the same is proved by that known testimony Hab. 2. 4. (see Rom. 1. 17. Heb. 10. 38.) They to whom life is promised are the believers, or they that are justified after the Evangelical manner.  
12. And the Law is not of faith; but the man that doth 
† those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  them, shall live in them.]  
Paraphrase 12. Whereas the Law makes no account of faith, allows no justification but on condition of legal obedience, performance of all that requires.  
13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.]  
Paraphrase 13. In which case, there being no means in the Law to justify any, but rather to bring curses on all, because all have sinned v. 10. Christ hath been seasonably pleased to interpose, to make satisfaction for sin, to bear that curse which belonged to us (and that he did by being crucified, which being a Roman punishment was yet near kin to that of hanging on a tree, that is, a gibbet of wood, Deut. 19 23. which is said there to be an accursed death.)  
14. That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the Spirit through faith.]  
Paraphrase 14. That the favour bestowed on Abraham, of being justified by faith, and not by ceremonial observances, may be communicated to the Gentiles who believe in God as Abraham, and all those precious consequents thereof, the gifts of the Spirit useful to the building up of a Church, v. 5. as well as that single promise of justification.  
15. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man difannulleth or addeth thereto.]  
Paraphrase 15. Brethren, 'tis ordinarily acknowledged among men, that a covenant, though it be but of a man, being once firmly made, cannot be voided.  
16. Now to Abraham and his seed were the promises made; he saith not, And to seeds, as of many, but as of one, And to thy seed, which is note d Christ.]  
Paraphrase 16. And much less can the promises of God miscarry, which were made to Abraham and to his seed; not to seeds in the plural, which might make a difference betwixt Jews and Gentiles, but in the singular, To thy seed, viz. as to Isaac (who was therein a type of Christ) so distinctly to Christ, as he is the head of a family, a spiritual father of children, all believers coming from him as a spiritual progeny, and consequently to all Christians without discrimination, Jews or Gentiles, circumcised or uncircumcised.  
17. And this I say, that the covenant that was confirmed before of God 
* to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the King's MS. omits those words.  in Christ, the Law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.]  
Paraphrase 17. To the same purpose again it is observable, that the Law, that was delivered by Moses above four hundred and thirty years after the time that that promise was made to Abraham, Gen. 12. 3. cannot in any reason be thought to disannul, or frustrate, or invalidate the covenant made by God to Abraham, and in him to all believers or Christians, his spiritual as well as carnal progeny, so as to leave believers now under obligation to observe the Mosaical Law, or to propose justification to them upon no other terms but those; when in the promise to Abraham, so long before, it was made over to them upon these other cheaper and better terms of fidelity, and sincerity, and purity of the heart.  
18. For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise.]  
Paraphrase 18. For if the blessing that is promised to Abraham's seed, whether carnal or spiritual, that is, to believing Gentiles as well as circumcised Jews, came by the performance of the Mosaical Law, then comes it not by the promise made to Abraham; which is directly contrary to the Scripture, which affirms it to come, as to Abraham, so to all others, by promise only.  
19 
† What then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherefore then serveth the Law? it was added because of transgression, till the seed should come to whom the promise was made: and it was 
* delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ordained by Angels in the hand of a mediator.]  
Paraphrase 19 You will ask then if the promise made to Abraham be the only thing by which now and ever since justification hath been to be had, to what purpose the Law was given. I answer, It was given to restrain men from sin, and to show them their guilt, and to make them seek out for a remedy, which is to be found only in the doctrine of the Gospel; and in this respect it was useful for the while, till Christ and his members, disciples and believers, should come; and that the Law might be the more effectual to that end to restrain us from sin, it was given in a glorious formidable manner, by Angels delivering the ten Commandments in thunder, so terribly, that the people durst not approach the mountain, and therefore was Moses called up to be a Mediator, standing betwixt God and the people to show them the word of the Lord, Deut. 5. 5. and by his hand it was delivered to them.  
20. Now a mediator is not a mediator of one, but God is one.]  
Paraphrase 20. Here again it may be objected, that if in the delivery of the Law Moses were a mediator, he must then needs be so between God and the Israelites, and then it must be supposed that as in a covenant, so in that giving of the Law, there must be a contract between God and the people, and then the subject matter of this contract will in all probability be justification upon performance of legal obedience, and then God will by pact be obliged to observe this truth still, and justify such, and none else.  
21. Is the Law then against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousness should have been by the Law.]  
Paraphrase 21. To this I answer, that if this were conclusive, it would then make void those promises made to Abraham, which must be as carefully preserved as the objecter seems careful to make good God's pact by the Law. And indeed the true way of stating the difficulty must be, by preserving both as far as the matter will bear. But there is one thing supposed in this objection which is utterly false, and the cause of all the mistake, viz. that 'tis possible to perform the Law (for that must be presupposed before we can talk of justification by that contract betwixt God and man) or that the Law furnishes with strength sufficient to do it. If that indeed were true, there would be no reason to expect the performance of the promises made to Abraham, and consequently of justification, but only by the Law; but when the Law doth no such matter, 'tis clear that that cannot be a valid contract, but void assoon as made, and so that it supersedes not that other of promise to Abraham, or that which is now by me insisted on in Christ, which is purposely to supply the defects and defailances of the Law.  
22. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.]  
Paraphrase 22. But 'tis clear by Scripture, that all men of all nations, Jews and others, are guilty of sin, Rom. 3. 19 and so uncapable of justification by the Law, which requires perfect obedience, or else cannot justify, and so still there is no justification to be had upon other terms but those of grace and promise, upon condition of performing sincere Evangelical faithful obedience.  
23. But before faith came we were kept under the Law, shut up unto the faith, which should afterward be revealed.]  
Paraphrase 23. All that can be said of the Law is, that before Christ and the Gospel came, we were by God put under that oeconomy, kept under and disciplined by it, as in a state of candidates or expectants, until the time should come for the revelation of the Gospel.  
24. Wherefore the Law was our schoolmaster to bring us unto Christ, that we might be justified by faith.]  
Paraphrase 24. And so the Law was only a guardian or institutor of us, in time of minority, as it were, an imperfect rule proportioned to an imperfect state, not to justify, but only to keep us in order, and to leave and deliver us up to the Gospel only for justification.  
25. But after that faith is come, we are no longer under a schoolmaster,]  
Paraphrase 25. Now therefore the Gospel being come, the schoolmaster, or guardian in minority, is quite out-dated.  
26. For ye are all the children of God by faith in Christ Jesus.]  
Paraphrase 26. For all that are true believers are adopted by God, and consequently justified without legal observances only by faith;  
27. For as many of you as have been baptised into Christ have put on Christ.]  
Paraphrase 27. According to that known rule, that All of what sort soever that have received the faith, and are accordingly baptised into it, are made members of Christ.  
28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are 
* or, all Jesus Christ's, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all one in Christ Jesus.]  
Paraphrase 28. And there is no discrimination from any outward accidents of country, relation, sex, but circumcised or uncircumcised, ye are all equally accepted in Christ, if sincere believers, or being members of Christ v. 27. ye are all accepted by God.  
29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.]  
Paraphrase 29. And if received and accepted by God, as members of Christ, then are you that spiritual seed of Abraham, to whom the promises of justification made by him do belong by way of inheritance, without any necessity of legal performances or any other suppletory claim or tenure.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Bewitched you] These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish and bewitched, being applied by the Apostle to these Galatians, refer to the prevailing of the Gnostics infusions upon them, the sorceries used by the Leaders of that Sect, and the follies of those that were seduced by them: or, if the time would agree, 'tis not improbable that the former of these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should refer to some beginnings of the heresy of the Ebionites, the spreading of which not long after this (in Trajans time) is set down by Eusebius at large, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but so as it is uncertain whether the original of it were not more ancient, as early as might be taken notice of by this Apostle. Of them it is Eusebius' observation, that their name was given them from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the poverty of their understandings, the men being very silly men, and their heresy accordingly a senseless one. They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, entertain very mean and poor thoughts and opinions of Christ, and that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mere and common man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by proficiency in virtue justified, but yet not more than a man; and moreover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that Christians haed need of legal observations, and not only of Faith and Christian life, to salvation. In reference to which their doctrine, (and perhaps by this time, known title,) it is not strange that when the Apostle looks upon any seeds of this heresy among the Galatians he should, to awake and reproach them out of it, in an unaccustomed style of some contumely, call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish Galatians: It being such a scandalous piece of folly in them to leave the Apostles to follow such silly teachers as these. To this agrees the style which he gives these legal observances, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 9 weak and poor elements, in relation, as it seems probable, to that name of Ebion signifying poor. And because Simon Magus, and after him Menander, had used Magic and sorcery, done some feigned miracles to gain them followers and disciples (as appears by Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and therefore among the sins of the flesh, which the Gnostics, a great spawn of them, had brought into the Church, he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second place; see Note on c. 5. 20. but these poor fools did not pretend to any such, as Eusebius there saith,) therefore it may well be, (if the times will permit) that he here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who hath bewitched you not to obey the truth? intimating that they have not had any such excuse for their being seduced, the fathers of this heresy, which now he is about to speak of, being no such witches, having not so much subtlety or cunning, and consequently not able to seduce any but mere sots and fools. Now among the doctrines of these Ebionites we find in Eusebius, in the places forecited (beside that so much to the diminution of Christ) that they taught the observation of the Jewish Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were altogether bound to retain the legal service or Judaical religion, and that the faith in Christ, and living according to it, would not prove sufficient to save them. And speaking of a second brood of them, differing from the first in the point of the conception of Christ, yet, saith he, they agreed with them in this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were obliged to observe the bodily legal religion, as the former did; and thereupon, saith he, they rejected the Epistles of Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling him an apostate from the Law, and using the Gospel, which is called the Gospel according to the Hebrews, and no other, observing the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all their other observances, and on the Lords days joining with the Christians in commemorating the resurrection of Christ, and doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to us Christians. Agreeably to this we here find these so many things which possibly refer to them or some seeds of them. First, the vindicating of the doctrine of Christ crucified, v. 1. (which in other places contains the whole ground of our Christian's profession, and particularly that of the abolition of the Mosaical rites; see c. 2. 20. and Eph. 2. 14.) by the clear undeniable evidences of it set forth and testified among them, before these silly teachers came among them, so that 'tis a prodigy to see them seduced by such men, against such conviction and evidence to the contrary. Secondly, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh v. 3. to denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily religion, circumcision, etc. asserted by them. Thirdly, the whole discourse following, concerning the necessity of the Mosaical Law, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; are ye so foolish? (again v. 3.) to introduce it. Mean while it must be remembered that at that time, the heresy of the Gnostics being the great pest of the Church, into which all other lesser sects like diseases were converted, the common sewer or sink into which they were poured, this of the Ebionites, if it were now sprung, was in conjunction with that of the Gnostics also, and not separated from it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Crucified among you] That it should be here said to the Galatians that Christ Jesus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified among them, is not well to be imagined, neither is there any reason to understand the words so, which are otherwise interpretable, either by removing the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by setting it after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus, To whom Jesus Christ having been crucified, hath been set forth among you, before your eyes, that is, with evidence and conviction. Another way of construction might also be pitched on, by joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as 1 Pet. 2. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whose stripes of him, that is, by whose stripes) among whom, that is, you. But that which removes all difficulty is, that the Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you, and then the sense will be obvious, and the construction clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on, to whom before your eyes (that is, evidently) Christ Jesus hath been set forth, or exposed to public view, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies; see Note on Judas a.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having been crucified, that is, made known and evidenced in his suffering, whereby he took away the partition betwixt Jew and 〈◊〉, abolished the ceremonies of the Mosaical Law, and so also in the power of his resurrection, the consequent of these sufferings of his.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. In thee shall all nations be blessed] The likeliest way of interpreting this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be by observing first, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the first, it refers clearly to the form of benedictions among the Jews, Leu. 9 23. used solemnly by the priests, who did bless the people in set forms, Num. 6. 24. (as well as bless God for them, as Gen. 14. 19 Melchisedek blessed Abraham, and said, Blessed be Abraham of the most high God, as well as, Blessed be the most high God, v. 20.) Thus also did parents bless their children, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Isaac Jacob, Gen. 28. 3. and Jacob his sons, Gen. 49. Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that will be interpreted by the use of the phrase Gen. 48. 20. where Jacob speaking to, and blessing Ephraim and Manasseh, saith, In thee shall Israel bless, (the very same phrase as here) saying, God make thee as Ephraim and as manasseh. By which it may be reasonable to conclude, that to bless others in this form, God make you as Ephraim, etc. to make use of his ensample in blessing any, is to bless them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephraim. And so proportionably this will be the meaning here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In thee shall all the nations of the earth be blessed. They among all the nations or Gentiles, and not only the Jews, that bless themselves or others, shall use this proverbial form of benedictions, by mentioning the blessings that God bestowed upon Abraham, God make thee as Abraham, etc. or as the form is set down Gen. 28. 4. God give to thee the blessing of Abraham. Thus Rabbi Solomon interprets it on Gen. 12. 3. that men shall say to their children, Be thou as Abraham, adding that the phrase is used in Scripture always in this sense. And so sure it hath been used according to that prediction; Ever since, this form hath been retained among the Gentile part of the world, The God of Abraham, etc. bless thee. And the full importance of that blessing is, that God's mercy to Abraham, his blessing him and his seed in this world with those blessings of prosperity, but especially his looking upon him as on a friend, (upon his faith in God's promises, and obedience to his commands) his justifying him by faith without the deeds of the Law, is and shall be recited as an example of Gods dealing not only with the rest of the Jews, but also with the Gentile world; and the form of the Gentiles blessing or praying for themselves, or of the priests for them, shall be this that God will deal with them as he did with Abraham: which is here used by the Apostle as a proof that the Gentiles are now to be justified by faith, without the Mosaical performances, which was the thing to be proved, v. 7. Thus was the phrase used in the places of Genesis, to which this here refers, Gen. 12. 3. where v. 2. these other phrases are used to the same purpose, I will make thy name great, or illustrious, and thou shalt be a blessing, that is, thy name shall be proverbially used in benedictions. So c. 18. 18. so c. 22. 18. the form is a little changed, In thy seed shall all the nations of the earth be blessed, that is, I will give thee so numerous, and potent, and victorious a progeny, and make good the promises made to thee, so visibly to them also, to Isaac and Jacob, etc. Ecclus 44. 22. justify them as I have justified thee (and that the progeny of Esau as well as Jacob, those that shall obey me of the Gentiles as well as Jew's) by faith without Judaical observances, that all the Gentiles shall take notice of them, and when they would bless themselves or others, or pray for God's acceptation or justification, they shall use the mention of thy progeny or posterity, that God would deal with them whom they bless as he dealt with Abraham's seed, exceedingly prosper them, and multiply them, bless, and accept, and justify them. So Act. 3. 25. where these words are cited again of Gods telling Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy seed shall all the families of the earth be blessed, the meaning is clearly this, that God hath so blessed Abraham's seed, the Jews, in giving Christ to them, and to them first or primarily v. 26. that all the families or nations of the earth, when they shall bless themselves (as the Greek passive is oft in the sense of the Hebrew Hithpael) or when they shall be blessed by their parents, or priests, or friends, this shall be the form, God bless thee as he did the Jews, or Abraham's seed. To this matter it may perhaps be farther observable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the phrase, It was counted unto him for righteousness, so often applied to Abraham Rom. 4. may seem to signify in this same sense also, that his faith and ready obedience in going out of his country, etc. were by God looked on as such heroic acts, in one brought up among examples of idolatry and villainy, that it took off that entail of curse that lay upon that nation and family, and entailed a signal blessing on him and his seed, viz. upon that part of it that imitated him, Isaac and Jacob, and the obedient Jews (though the rebellious were cut off in the wilderness, and after by captivities, and at last the crucifiers of Christ by the Roman Eagles) accordingly as it is said of Phinees upon that heroical fact of his, It was counted to him for righteousness among all posterities for evermore; that is, that act of his zeal to God brought a blessing not only upon his person, but upon his posterity, as it is said, Num. 25. 12. Behold I give unto him my covenant of peace, and he shall have it, and his seedafter him, the covenant of an everlasting priesthood. And why may not (in Analogy to this use of the phrase in the Psalmist) that of imputing Abraham's faith to him for righteousness, be this blessing his seed, those of his stock, and all others that imitated his obedience, for his sake, or in the like manner as God had blessed him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Christ] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Christ, considered as head of the Church, together with the body annexed to it, that is, Christ and all believers, or Christians. So 1 Cor. 12. 12. As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. Where answerable to the body with many members in the first part, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in the second, which must therefore signify the whole society of Christians. So 1 Pet. 1. 11. when he speaks of the Spirit of Christ, that is, of prophecy, foretelling the sufferings which should befall Christ, and the glories after them, it signifies not personally to Christ but in this greater latitude, the crucifixion of Christ, and the persecuting of Christians, and proportionably the resurrection of Christ, and the deliverance of the persecuted Christians by the destruction of their enemies. And so here the Context makes it clear, that by Christ all Christians are to be understood, circumcised or not, Jews or Gentiles: so if ver. 17. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be retained, it must be understood of the whole body joined with the head, the Christians or all faithful people, with Abraham the father of all such, for to them was that covenant established, and those promises made. But those words are left out in the Kings MS. and so it seems most probable they should be, and then the sense will be clear, that the covenant was established by God to Abraham.    

CHAP. IU.  
1. NOw I say that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all:  
2. But is under 
* guardians & stewards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tutors and governor's, until the time appointed by the father.]  
Paraphrase 1, 2. Now as it is of heirs to estates among men, when though their fathers are dead they are in their minority, they are governed by guardians, and their estates ordered for receipts and expenses by stewards, till the time come, after which either their father in his will, or else the laws of the land put them in their own power, and free them from guardians, though all this while they are owners of their whole estates:  
3. Even so we, when we were children, were in bondage under the elements of the world:]  
Paraphrase 3. So was it with us children of Abraham and of God, we were obliged to observe those first rudiments of the worship of God in the Jews religion, (see note on Col. 2. b.) with which God would have men brought up, and exercised to the more sublime pure way of serving him:  
4. But when the fullness of the time was come, God sent forth his Son made of a woman, made under the Law,  
5. To redeem them that were under the Law, that we might receive the adoption of sons.]  
Paraphrase 4, 5. But when that time was come, v. 2. wherein God saw it fit to remove the guardian of the heir, that is, to lay the Mosaical Law aside, then God sent his own Son in humane flesh, who submitted to, and performed the whole Law, to redeem us out of that slavery of Mosaical performances, and to receive us into participation of the promises made to Abraham, that is, to justification, without those legal observances; and he, at his parting from the world, finally removed all those obligations from the Christians shoulders, nailed those ordinances to his cross, abolished them by his death, Ephes. 2. 14, etc.  
6. And 
† that in  because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, father.]  
Paraphrase 6. And that you are sons appears by this, that God hath sent his Spirit into your hearts, giving you power and authority to call upon God, and make your addresses to him, not only as your God, but your father, the Gospel assuring you that ye are no longer in that servile condition, bound to legal obediences, but that God will deal with you according to the promises made to Abraham and his seed, justify you upon the Gospel-terms of faith, without the deeds of the Law.  
7. Wherefore thou art no more a servant, but a son; and if a son, than an heir of God through Christ.]  
Paraphrase 7. So that you are no longer enslaved to those Mosaical performances, but are put into the state of sons, and consequently through faith in Christ you are sure of justification, according to the promises made to Abraham.  
8. Howbeit then when ye knew not God, ye did service unto them which by nature are no gods:]  
Paraphrase 8. In time of your heathenism, before your conversion to Christianity, ye served idols, and were far from thinking yourselves obliged to the Mosaical Law, knowing and consequently heeding nothing of it:  
9 But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?]  
Paraphrase 9 But now that you have converted to Christ, or rather are prevented by God, and called to this sonship, when you were not a looking after it, but lay immersed in idolatry, what reason is there, or how comes it to pass, that now being Christians, and so obliged to no part of the Jewish Law, whose Proselytes ye are not, ye should make another change so extremely to the worse for yourselves, in falling to the Mosaical performances, from which Christian religion hath freed those which were before obliged to them, that is, the Jews themselves, (and which, now Christ is come, the substance of those shadows have nothing in them for which they should be valued) and resolving to be servants still, in despite of that liberty of sons that Christ hath given you?  
10. Ye observe days, and months, and times, and years.]  
Paraphrase 10. Ye observe the Mosaical ceremonies, (see note on ch. 3. a.) sabbaths, and new moons, and solemn feasts, and anniversary feasts, or those that return every seventh and every fiftieth year, sabbatical years, or Jubilees, after the same manner that the Jews before Christ thought themselves obliged to observe them.  
11. I am afraid of you, lest I have bestowed upon you labour in vain.]  
Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you.  
12. Brethren, I beseech you, be as I am, for 
* I was also as ye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I am as ye are: ye have not injured me at all.]  
Paraphrase 12. I pray follow my example, for I did once place my trust in the Law for justification: And I beseech you do not think that 'tis out of any ill affection that I write this; I have not been at all provoked by you, nor consequently is it imaginable that I should mean you malice, or desire to bring on you persecutions to no purpose, (the avoiding of which is the only bait which the Gnostics make use of to seduce you.)  
13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you 
† formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at the first.]  
Paraphrase 13. Nay why should this fear so trouble you now, more than formerly it did? You know, and cannot but remember, that when I formerly preached unto you, I was persecuted for my doctrine.  
14. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus.]  
Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching, but received me with all the respect, and belief, and cheerfulness imaginable.  
15. 
* What therefore it, or was, your happiness? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Where is then the blessedness that you spoke of? for I bear you record, that if it had been possible you would have plucked our your own eyes, and have given them to me.]  
Paraphrase 15. And then how happy did you think yourselves, that you had such an Apostle? What would you not have parted with for our sakes, were it never so dear to you, though now you are so shy and afraid of a little persecution? or what is now become of all that for which you were so taken notice of, and magnified among men, as the kindest and lovingest of any to your teachers, so kind, that I am able to bear you witness, that nothing was so precious to you, but you would have parted with it for my sake? (Theophylact.)  
16. Am I therefore become your enemy because I tell you the truth?]  
Paraphrase 16. Am I then, who was at first so precious to you, now taken for an enemy of yours, for one that means you mischief, and am likely to bring persecution and pressures among you, (of which your now teachers, the Gnostick complyers, undertake to rid you) for no other crime but only telling you my conscience, and revealing the truth of the Gospel unto you? This is a little unhappy.  
17. They 
† Woo you very earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  zealously affect you, but not well: yea, they would exclude 
* the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you, but other copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us  you, that you might 
† woo them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection,  affect them.]  
Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good, but that they may supplant me, and get all your affection to themselves, or that they may shut you out of the fold of Christ, that ye may follow them as your new pastors.  
18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.]  
Paraphrase 18. But in a good cause ye ought to be constant, and therefore so you ought in your affections to me, and to the doctrine then preached to you, and that now when I am absent, and not only when I am present among you: Such a seeble decaying affection as that is good for nothing.  
19 My little children, of whom I travail in birth again, until Christ be form in you,]  
Paraphrase 19 My babes, which cost me the same pain now, that you would if I were now to convert you anew, till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you (Thus great is my kindness to you)  
20. I 
* resolved to come to you ere now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desire to be present with you now, and to change my voice, for 
† I am pozed concerning you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I stand in doubt of you.]  
Paraphrase 20. It was no want of care or kindness in me, that I was not with you before this. Many resolutions I have had to come to you, and to speak with (in stead of writing to) you, and so to apply these remedies, sharper or milder, as should appear most convenient, being uncertain at this distance which is the best way of dealing with you.  
21. Tell me, ye that desire to be under the Law, do ye not hear the Law?]  
Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification, may in the very Law itself see yourselves confuted.  
22. For it is written that Abraham had two sons, the one by a bondmaid, the other by a freewoman.]  
Paraphrase 22. For of the two children that Abraham had, the one of Hagar, which denotes the Law, the other of Sarah, which denotes the Gospel, without legal performances;  
23. But he who was of the bondwoman, was born after the flesh: but he of the freewoman was by promise.]  
Paraphrase 23. 'Tis apparent that one, viz. Hagar's child, was born after an ordinary manner; but Sarah's child was not by the ordinary course of nature, but above it, by the power of God, and by virtue of the promise made to Abraham.  
24. Which things 
* are allegorical, or do express one thing by another  are note b an allegory; for these are the two Covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.]  
Paraphrase 24. And these two mothers are figurative expressions, and allegorically denote the first and second Covenant (see note on the Title of these books) the Law and the Gospel; Hagar denotes the Law given from Sinai, and that brings nothing with it but servitude, and strict observances, and yet thereby helps no man to the condition of sons, to justification.  
25. For 
† the word, or name Hagar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this Hagar is mount Sinai in Arabia, 
* but is answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and note c answereth to Jerusalem which now is, and 
† she is in bondage, or serves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is in bondage with her children.]  
Paraphrase 25. For the name of Hagar signifies the mount where the Law was given; and this is answerable to the present state of the Jews, these Hagarens and all that spring from Ishmael being by their own laws bound to be circumcised, and observe the Mosaical Law, like the Jews, and so they, like Hagar their mother, are in a servile condition still.  
26. But 
* the supernal Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jerusalem which is above is free, which is the mother of us all.]  
Paraphrase 26. But Sarah, which denotes the state of the Gospel, that new city which Christ hath brought from heaven with him, (see Rev. 21. b.) of which all we Christians are freemen or citizens, she is a freewoman, and signifies that we Christians, Gentiles as well as Jews, are free from the Mosaical rites, etc. and that we may be justified without them.  
27. For it is written, Rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband]  
Paraphrase 27. According to that prophecy, Isa. 54. 1. Rejoice, etc. the meaning of which is, that the Gospel-covenant, which when Christ was here on earth, had few children, few that were brought forth by it, after his death, upon the preaching of the Gospel by the Apostles to the Gentiles, had many more than among the Jews in his life-time.  
28. Now we, brethren, as Isaac was, are the children of promise.]  
Paraphrase 28. But, my brethren, as Isaac was born only by strength of God's promise, not by any ordinary means, Abraham and Sarah being beyond age, so are the children of God received to be such, and justified only by the promise of God (that is, through the strength of that promise to Abraham and covenant in Christ, that all faithful, obedient, persevering believers should be justified) without any Mosaical performances.  
29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now.]  
Paraphrase 29. But as Ishmael then, who was born by the strength of nature, persecuted him that was born by the strength of God's promise only, viz. Isaac, so now it comes to pass; they that depend on the Law for justification, persecute them that depend only on God's promise, that are persuaded that through faith, without legal performances, they shall be justified.  
30. Nevertheless, what saith the scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not note d be heir with the son of the freewoman.]  
Paraphrase 30. To these therefore is appliable that which follows in the story, that Ishmael is to be cast out, and none but Isaac to inherit: they that depend on the Law for justification never attain to it, but they that depend on the sole promise of God, and accordingly expect to be justified upon performance of sincere Evangelical obedience, without necessity of legal performances, they only shall be heirs of this mercy.  
31. So then, brethren, we are not children of the bondwoman, but of the free.]  
Paraphrase 31. And so all this belongs to us who are Christians, and consequently are not obliged to the Mosaical performances, but justified by the Gospel-way without them.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Infirmity of the flesh] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity of the flesh here signifies, will appear by the ordinary use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for afflictions. So 2 Cor. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take pleasure in infirmities, that is, afflictions, of which the several sorts follow, contumelies, necessities, persecutions, distresses for Christ. The same as before v. 6. I will not rejoice but in mine infirmities, that is, afflictions (as elsewhere he resolves not to rejoice but in the cross of Christ) and so v. 9 when he prays for deliverance from the thorn in the flesh, that is, afflictions (see Note on that place) he saith God's answer was, My strength is perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in weakness, that is, in the afflictions that befall my servants, the giving them strength to bear those is an act of the greatest power and mercy. So 1 Cor. 11. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many weak, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may signify afflicted, as that notes pressures on their estates, because for diseases on the body, they follow in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick; though elsewhere 'tis manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used particularly for disease, as Jam. 6. 14, & 15. (see Note on Rom. 8. m.) So 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 3. I was among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in weakness, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  persecution, as it follows, and in fear, and much trembling. So 2 Cor. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is weak, and I am not weak, that is, afflicted? for it follows v. 30. If I must glory, I will glory of my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses, the afflictions that I suffer for Christ, as he instances thereupon c. 9 And so here, as appears by v. 14. where it is expressed by another phrase of the same importance in the Scripture-dialect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temptation in the flesh, that is, affliction, as when 'tis said that God will not suffer us to be tempted above what we are able, but will with the temptation give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a passage out; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation or affliction that ordinarily this humane state is subject to, 1 Cor. 10. 12, 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. An Allegory] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a figure, expressing one thing by another, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enuntio; and here the Verb medium must be in the Active sense, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered which things do express, enuntiate, one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by another; for, as it follows, these are two Covenants, that is, signify two Covenants.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Answereth to] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mount Sinai being not far from Jerusalem, but, as he acknowledgeth also, it signifies originally to walk along with, & being Metaphorically used of things compared one to another, it signifies to be parallel, answerable, or proportionable to another; and accordingly here in the comparison begun v. 22. Hagar is made parallel to Jerusalem, the then present state of the Jews: and the parallel consisted in two things; First, that as the people of the Hagarens bound themselves to Circumcision, and the observation of the Mosaical Law in many particulars, so the present Judaizers did; and Secondly, that as in this respect, these Hagarens were just as their mother had been, in a servile estate, so these Judaizers kept themselves and all their disciples in a mere servile condition, opposite to the liberty of the Gospel. Of the Hagarens or Ismaelites being circumcised, Josephus gives clear testimony, l. 1 c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arabians are circumcised at thirteen years old. For Ishmael the founder of that nation, being the son of Abraham by the handmaid, was circumcised at that time. So Origen in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showing the ridiculousness of them that ascribe all to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the position of the stars at their birth, professes not to imagine how they can assign the Circumcision of all the Jews (and so the wounding, and want of a Physicians help) on the eighth day (constantly) after they are born, to any such position: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and on the other side, that the position of the stars at the nativity of all the Ismaelites in Arabia shall be such as shall cause them to be circumcised when they are thirteen years old, for so, saith he, 'tis storied of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Be heir with the son of] The explication of this depends on the Jewish matrimonial laws, or the nature of concubinate, viz. when a servant, or a Gentile woman was taken in by a Jew to be (his wife she was not to be by law, but) his concubine, upon agreement first made concerning her dowry. For such a person as this is among them improperly called a wife, though far from any ill character of a whore, or any unlawful copulation, any farther than will be affirmed of Polygamy, which yet we know was allowed among the Jews, and practised by the Patriarches. Now the sons of these concubines were excluded from succession to the inheritance, and in stead thereof the father gave them gifts or portions (and that was agreed upon by pact with the wife at first) Gen. 25. 6. Thus was Jephthe ejected from the inheritance by his brethren, because his mother was a strange woman, Jud. 11. 2. Agreeable to this is that custom of matrimonium morgengabicum in some countries, as Denmark, etc. at this day, where the second wife, and her children that shall come from her, are not taken in to a right to the husband's estate, she to have any part of it for her jointure, or they for their inheritance, but only some gifts or portions assigned them by compact, which are called morgengab, or marriage-gift, with which they are to content themselves without any part of the inheritance.    

CHAP. V.  
1. STand fast therefore in the liberty 
* to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.]  
Paraphrase 1. From all this the conclusion is of exhortation to you and all Christians, that ye retain the freedom from being obliged to the Mosaical Law, which Christ hath bestowed on all, and not return to your former yoke, or weight of observances again, which are a servility perfectly unprofitable, and nothing else.  
2. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.]  
Paraphrase 2. I your known Apostle, that have been, and taught the faith among you, pronounce to you positively, that if you depend on circumcision and legal observances for justification, Christ will stand you in no stead.  
3. For I testify again to every man that is circumcised, that he is a debtor to do the whole Law.]  
Paraphrase 3. For by laying upon himself a necessity of circumcision, and expecting justification by that, he absolutely obliges himself to perfect obedience, without which the Law cannot justify any, ch. 3. 10.  
4. 
† ye are discharged from Christ.  Christ is note a become of no effect unto you: whosoever of you are justified by the Law, ye are fallen from grace.]  
Paraphrase 4. All that run this way of the Judaizers, must know that Christ is become uneffectual to them: If you expect to be justified by legal performances, ye have disclaimed all title to the Gospel. See Heb. 13. a.  
5. For we 
* by the Spirit through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the Spirit wait for the hope of righteousness by faith.]  
Paraphrase 5. For we, according to the Gospel, and the promise made to Abraham, expect to be justified without legal performances, only by faith or Evangelical obedience.  
6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which 
† is consummate by charity.  note b worketh by love.]  
Paraphrase 6. For now under the Gospel 'tis not material whether a man be circumcised or no, all that is required to our justification is faith; not all that is called by that name, but such as is made perfect by addition of those duties which we owe to God and our brethren.  
7. Ye did run well; who did hinder you, that ye should not obey the truth?]  
Paraphrase 7. Ye began well in receiving the Gospel, as I preached it to you; who hath caused you not to continue in that course?  
8. This persuasion cometh not of him that 
* called you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  calleth you.]  
Paraphrase 8. This new doctrine of the necessity of Judaical observances is not taught you by God, or by him (whether myself, or any others) who brought you to the faith.  
9 A little leaven leaveneth the whole lump.]  
Paraphrase 9 It comes from a few false teachers among you, that have infected you with this sour false doctrine of Judaizing, which will spoil all your Christianity, v. 2, 4.  
10. I have confidence 
† toward el●  in you through the Lord, that you 
* will not mind any other thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be none otherwise minded: but he that troubleth you shall bear 
† the condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his judgement, whosoever he be.]  
Paraphrase 10. And I hope it will not extend far, for I am confident of you in respect of the faith planted among you, that you will not be carried away with these errors; but the teachers of this doctrine, whosoever they are, or of what quality soever, shall suffer and be censured for it.  
11. 
* But I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? 
† Is the offence of the cross (the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then is the offence of the cross ceased.]  
Paraphrase 11. Some of your teachers, it seems, have told you, that I am for the urging of circumcision upon Christians, and that I have done so in some places: But I pray do you guess of the truth of this suggestion, by the persecutions which I suffer, which generally fall upon me among the Jews, for my affirming the Mosaical Law to be abolished, and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance. The great exception that the Jews have against my preaching, and other believing me, is the abolition of the Mosaical Law, and the removing of that one exception would be the appeasing of the wrath of the Jews, who probably would oppose it no longer; but this, you see, is not done, for the Jews are still as great opposers of Christianity (where it is preached by me) and of me for preaching it, and of others that so receive it from me, as ever they were.  
12. I would they were even note c cut off which 
* unsettle you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble you.]  
Paraphrase 12. Thus unreasonable are their pretensions that would seduce you from your constancy, and are content to say any thing, though never so false and improbable, to that purpose; all that I have to say of them is, I wish they were excommunicated, turned out from among you, that thus endeavour to pervert you.  
13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.]  
Paraphrase 13. Christ hath freed you believers from the rigour of the Law, that is, both from the necessity of Mosaical observances, and of perfect exact obedience under the penalty of the curse: only do not you make an uncharitable or a carnal use of this liberty, either to conte●●n and scandalise those that dare not use this liberty, Rom. 14. 1. or to fall into acts of sin, and to think your Christian liberty will excuse you; but by charity behave yourselves toward all your brethren in this matter of legal ceremonies, as may be most for their advantages.  
14. For all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.]  
Paraphrase 14. For this is indeed the sum of that Law which ye pretend so much to vindicate, endeavouring the good of all others as much as ye can, or as you would your own, and not permitting your zeal to set you on designs of malice, and defaming of others.  
15. But if ye by't and devour one another, take heed that ye be not consumed one of another.]  
Paraphrase 15. But if you be so uncharitable as to calumniate and defame one another, this will break out in a while, as in other places it doth already, to open feuds, persecuting and mischieving your fellow-Christians.  
16. This I say, Walk in the Spirit, and 
* fulfil not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye shall not fulfil the lusts of the flesh.]  
Paraphrase 16. My advice therefore is, that you order your actions according to the Gospel rule, and do not those things which are most acceptable to the senses, most agreeable to your carnal or worldly ends.  
17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other: so that ye 
† do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cannot do the things ye would.]  
Paraphrase 17. For this is certain, that he that will serve God must do many things contrary to his sensual or secular ends: For there being two desires in you, the one proceeding from the carnal, the other from the rational spiritual faculty or reason instructed by the Gospel, and these being so opposite one to the other, that whatsoever one liketh, the other disliketh, it follows that whatsoever you do in compliance with the one, you do in opposition to the other, and so that you do not will or choose with both wills, rational and sensual, whatsoever you will or choose, but one of these still resisteth the other.  
18. But if ye be led by the Spirit, ye are not under the Law.]  
Paraphrase 18. That than which is your duty, is, to follow the dust of the Spirit; and if so, if you follow the Gospel rule in despite of all the temptations of the flesh, whether lusts of the flesh, or fear of persecution for the Gospel, to the contrary, than you are neither obliged to the Mosaical performances, nor to the perfect exact obedience, without which the Law allows no justification.  
19 Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness,]  
Paraphrase 19 Whereas on the other side, the actions that the flesh is most apt to betray one to, and which you have most need to be admonished of, are such as every man knows to be such, and which yet your present false-teachers do industriously infuse into you: such are, breaking the bands of wedlock, nay making marriage absolutely a work of the devil, that that persuasion may bring after it all manner of unlawful lusts (see note on 1 Cor. 5. a.) which marriage might prevent,  
20. Idolatry, note d witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,]  
Paraphrase 20. The sensual villainies committed in the idol-worships (see note on 1 Cor. 5. i) to which the Gnostics would bring you back, and so likewise sorceries, and then all the sorts of uncharitableness, hating or maligning of others, etc.  
21. Envyings, murders, drunkenness, revel, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.]  
Paraphrase 21. And at length envying either the quiet, or the innocence of all that will not do as they do, and so falling into all acts of riotous and bloody malice against them, together with drunkenness and night-revells, etc. all which are of a most dangerous and desperate nature, and will certainly deprive and exclude all that are guilty of them from the kingdom of God.  
22. But the fruit of the Spirit is love, joy, peace, long-suffering, 
* kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gentleness, goodness, faith,]  
Paraphrase 22. On the contrary, the duties that the Gospel requires of us are 1. love to our brethren; 2. joy in doing them any good, (see note on Rom. 14. c.) 3. study to preserve peace among all men (see note on Phil. 4. b.) 4. a patient bearing with the provocations and injuries of other men 3 5. a kindness in disposition and actions, actual performance of all kindness to others; and 6. fidelity, in opposition to betraying others, or inconstancy to our course,  
23. Meekness, 
† continence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  temperance; 
* the Law is not against such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought that the Law did as much countenance your filthiness, and your persecuting others, as it doth countenance or oblige, in your opinion, to those ceremonies.)  against such there is no Law.]  
Paraphrase 23. Meekness and quietness of spirit, in opposition to unquietness and sedition, and lastly perfect charity either in the single or conjugal state: And be you never so strict and Zealous observers of the Law, that can never engage any of you to neglect these Christian virtues (as many of you, that pretend to be all for the Law, that maintain the necessity of the Mosaical performances, are yet found to do, behaving yourselves so carnally in your religion, and opposing all other Christians so bitterly, v. 19, 20, 21. as if you  
24. And they that are Christ's have crucified the flesh, with the affections and lusts.]  
Paraphrase 24. And however ye may be deceived in thus judging of the Law, yet 'tis certain that Christianity is directly contrary to all this; the true believers, or Christians, have in their baptisms renounced all the desires of the flesh, and accordingly must perform.  
25. If we live 
† by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the Spirit, let us also walk 
* by  in the Spirit.]  
Paraphrase 25. And they that are spiritual, as the Gnostics pretend to be, let them behave themselves in all their actions Christianly and spiritually, in opposition to all these carnal sins, or else know that they have no right to that title.  
26. Let us not be desirous of vainglory, provoking one another, envying one another.]  
Paraphrase 26. And not be puffed up with an opinion of themselves, and the vanity of appearing to the Jews to be great zealots, and thereupon inciting the Jews to the persecuting of the orthodox, and vehemently maligning of them.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Become of no effect] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus; the word signifies according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence 'tis compounded, frustration, annullation, evacuation, abolition; and so 'tis applied to the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law is annulled. In a sense not far from thence 'tis used Rom. 7. 2. when 'tis said, that the husband being dead, the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is discharged from the law of the husband, that is, receives no benefit from, nor owes any obedience or observance to the matrimonial contract. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye are discharged from Christ, as when a servant is from the master, or as a wife from the husband, discharged from the advantages as well as burdens, ye receive no benefit or virtue from Christ, or the second Covenant (all one with Christ) shall profit you nothing, ver. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the end of this verse, ye have fallen from, disclaimed all right or title to the Gospel, or second Covenant, that of Grace.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Worketh] 'Tis not amiss in this place to set down the particular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament. And to that purpose the first thing to be observed, will be, that there is no kind of necessity or reason to render it in an Active sense, but rather in a Passive, throughout these books. So Rom. 7. 5. the motions of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were wrought, or consummate, or perfected, in our members, that is, the motions and inclinations were brought to act and habit. So 2 Cor. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salvation which is perfected, or consummate, by patient enduring. So 2 Cor. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. death is wrought in us, as it appears by the Context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are delivered to death, v. 11. So Ephes. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the power which is wrought in, or among, you, parallel to Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the force, or act, or virtue which is wrought in me. So 2 Thess. 2. 13. of the word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wrought in you, preached unto you, and obtained its end (or perfection) to which it was designed, among you believers. So 2 Thess. 2. 7. the mystery of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made, or wrought, or (as in the Present tense) is in fieri, agitur, saith Castellio, agreeably to that of Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is prepared to enter, to disclose itself to the world. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith perfected by charity; so the Syriack reads it, and so Tertullian, Perficitur per charitatem fides, contra Martion. l. 5. directly parallel to that of S. James ch. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is made perfect by works, as an habit by the effects or fruits. To which purpose it is observable that in Clemens Alexandrinus Strom. 
Edit Sylburg. p. 222.  l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are put as phrases of the same importance. There is one only place behind, where this word is used, that of Jam. 5. 16. of the righteous man's prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which what is the direct importance will not perhaps be easily resolved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but yet there is little reason to doubt but that it is in the Passive signification also. To which purpose it will be observable, that one other notion of the word there is, which is ordinary among Ecclesiastical writers, for one that hath received afflation from some Spirit, evil or good. Thus (among many other examples, 
c. 3. p. 133. ) in the Author of the Ecclesical Hierarchy, when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. there saith Maximus the Scholiast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are acted by unclean spirits. Why it should not be taken also in a good sense, for those that are acted by good spirits or the Spirit of God, there is no reason imaginable from the nature of the word, only 'tis true the most frequent use is of those that are possessed by the Devil (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Pachymerius the Paraphrast of that Author of the Ecclesiastic Hierarchy p. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  136.) but yet in the Apostle 1 Cor. 12. 6, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God: and so saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which the gift of healing (and doing that only by praying and anointing,) being one, in those times, 'tis possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing, and consequently that which is thus form by afflation of the Spirit (for that the word belongs not only to persons so acted by any spirit, but to actions that are so produced, appears by the use of the word in Justin Martyr, in Dial. cum Tryph. p. 87. where speaking of Magicians, he saith, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried captive by the devil to all wicked diabolical actions) which is here accordingly joined with the gift of healing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith, viz. of that faith which is mentioned 1 Cor. 12. 9 which enabled them to work cures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick, as there it follows, or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  availeth much, that is, miraculously, or as much as Elia's prayer for rain or fair weather did, in the next words. To that which hath been thus loosely said of this word, may be added by way of appendage the words of Hesychius in his Glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In which 'tis clear, as in the greatest part of that book, that there is some corruption in the copy, I suppose from some decays in the MS. from whence 'twas printed. 'Tis possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this, which he that printed it was fain to repair by conjecture, and therein might mistake. And then this other form of words I shall only propose (in stead of that which we now read in the printed book) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out, that there remained nothing of them but thus much— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If this conjecture be not too wide, than this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude, viz. that it signify two things among sacred authors, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendered it, (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is all one) a person possessed with the Devil, or that had some afflation, and secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrought, or consummate. One thing only more will be observable in this verse here to the Galatians, that by comparing it with other parallel places ch. 6. 15. 1 Cor. 7. 19 it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the new creature, in one place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God, in the other, as indeed charity is the fulfilling the whole law, of all the moral law, together with the superstruction of Christ. Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
p. 233.  Every grace is given in baptism, but 'tis perfected (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one) by performing of the commandments.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Cut off] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and in the Canons of the ancient Counsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are all expressions of Excommunication of the highest degree, answerable to the shamatha among the Jews (see Note on 1 Cor. 16. d.) and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I would they were cut off, is an expression of a menace or threatening of Excommunication, an Apostolical denunciation, that they that do not mend this seditious, schismatical humour, shall be cut off: or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish, it is then because he discerned so much of the obstinacy of the evil humour, that he thought this would not be likely to cure, but exasperated it, or because he saw his authority contemned among them. As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to refer to, in relation to the matter of these men's disturbance, viz. that about Circumcision, which they would impose upon all Christians, Si putant sibi hoc prodesse, non solùm circumcidantur, sed etiam abscindantur, 'tis somewhat too light to be affixed to the words of the Apostle.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Witchcraft] Among the practices of the Gnostics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned (see Note on c. 3. a. and Rev. 9 21. and c. 21. 8. and 22. 15.) And the grounds of that are clear, not only by the founder of them Simon, who was a Magician, but also by Menander his successor, who was such also; see Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was not inferior to his master in magic, but more vainly profuse in his portentous undertake and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he calls them, taught that no man could escape out of their power but he that was brought up ●n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill, and by the Baptism by him delivered to them, of which they that were vouchsafed to partake, he promised them eternal life here in this world, without any danger of death or old age. Of this Irenaeus hath spoken at large, and Justine Martyr hath given this account of it. See 2 Tim. 3. 7, 8.    

CHAP. VI  
1. BRethren, 
* though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if a man be 
† surprised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  overtaken in a fault, ye which are note a spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.]  
Paraphrase 1. When any Christian falls into a fault, you that are the governor's in the Churches shall do well not to exercise too great severity on him, but either to regain him by friendly advice, or else upon sight of his contrition restore him to the peace of the Church again, considering how possible it is, that thou also thyself mayst fall into the like sin in time of temptation. See Jam. 1. 13.  
2. Bear ye one another's burdens, and so fulfil the Law of Christ.]  
Paraphrase 2. Ease one another as much as ye can, as in a building every stone assists the next, helps to bear the weight that lies upon it, and contributes its part to the support of the whole fabric, etc. and lay not weight on one another by censuring and aggravating of other men's crimes, for so charity requires, which is the sum of the Law, ch. 5. v. 14.  
3. For if a man think himself to be something, 
* being nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he is nothing, he deceiveth himself.]  
Paraphrase 3. And, because of the assuming, haughty Gnostics among you, I shall add, that if any man think highly of himself above other men, that man first, is nothing, his opiniating is an argument of it; and besides secondly, he brings danger upon his own soul by this error, falls into censuring and contemning of others, and into many dangerous sins by that means, and so cheats himself, and persuades no man else, but becomes ridiculous by his vanity.  
4. But let every man prove his own work, and then shall he have rejoicing 
† toward himself only, and not toward another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in himself alone, and not in another.]  
Paraphrase 4. But let every man so prove and examine his own actions, as to approve them to his own conscience and to God (see Rom. 2. note. f.) and then he shall take comfort in looking on himself absolutely, (and not only in comparison with others, whom he judgeth to be inferior to him,) and discerning how he is a better Christian to day than he was yesterday.  
5. For every man shall bear his own burden.]  
Paraphrase 5. For you shall answer for no man's sins but your own, and therefore need not busy yourselves about other men's actions, but only your own.  
6. Let him that is taught in the word communicate unto him that teacheth 
* of all his goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in all good things.]  
Paraphrase 6. He that receiveth the benefit of spiritual instruction from another, aught to be very liberal and communicative of all that he hath to that persons wants.  
7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap.]  
Paraphrase 7. And in this, as in all other acts of charity, especially of piety toward those that are employed by God, let a man resolve, that as he deals with God, so shall God deal with him: as a man's course of life is, so shall he speed at God's tribunal.  
8. For he that soweth to the flesh, shall of the flesh also reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting.]  
Paraphrase 8. For as he that makes provision, and lays out all his care and wealth for the feeding his own carnal desires, shall thereby bring loss and ruin to himself; so he that liveth according to the Gospel rule of liberality and charity to others, ver. 6. and lays himself out in works of piety, etc. shall thereby inherit eternal life.  
9 And let us not 
† grow slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be weary in well doing, for in due season we shall reap, if we faint not.]  
Paraphrase 9 And in duties of charity, etc. which have promises annexed to them, let us not be discouraged, though we meet not presently with our reward; For as if we fall off, we shall lose all our reward, even for that which we have hitherto laboured, so if we hold out constantly, we shall be sure to have our reward in that season which God sees fittest for us, whether in this life or another.  
10. As we have therefore 
* ability, see note on Phil. 4. d.  opportunity, let us do good unto all men, especially unto them who are 
† the domestics of the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the household of faith.]  
Paraphrase 10. This is sufficient matter of encouragement to us, to make use of those abilities that God hath or shall give us, and accordingly to express our liberality, and beneficence to all men, but especially to those that are of the family of the Gospel, and take pains continually in the work of the Lord (in Apostleship, etc.) and whose lot is the Lord, who preaching the Gospel are to live by it in all reason, see v. 6.  
11. You see 
‖ with what kind of letters  how large a letter I have written unto you with mine own hand.  
12. As many as desire to make a fair show in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ.]  
Paraphrase 12. They that desire to appear Jews, and comply with them, and not to be persecuted by them (for the Jews out of zeal to their law did then persecute the Christians) will needs have you circumcised, that by that means they seeming earnest for Judaisme (not Christianisme) may escape persecution from the Jews, see note on Rev. 2. b.  
13. For neither 
* do they themselves being curcumcised keep the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they themselves who are circumcised keep the Law, but desire to have you circumcised that they may glory in your flesh.]  
Paraphrase 13. This, 'tis clear, is the ground of their practice, and not any conscientious persuasion of the obligingness of the Law; for they do not themselves observe the Law in other things, perhaps not in that of circumcision (see note on Rev. 2. e.) but that they may make a fair show that way, by being able to say that they have made you observe the Judaical law, they force you to be circumcised, etc.  
14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.]  
Paraphrase 14. Such compliances and such boastings as these God forbid that I should ever make use of, or of any other, but only that one matter of true boasting and rejoicing in my sufferings for Christ, in my constancy to the Christian religion and discipleship, by which the pleasures and honour and riches of the world are become liveless and untempting to me, and I in like manner liveless, mottified to the world: and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved, so I would not have you cheated by them.  
15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but [a new creature.]  
Paraphrase 15. the renewed regenerate heart, c. 5. b.  
16. And as many as walk according to this rule, peace be on them, and mercy, and upon [the Israel of God.]  
Paraphrase 16. all renewed regenerate persons, which, whether circumcised or no, are equally the people of God, and acceptable in his sight.  
17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.]  
Paraphrase 17. For the time to come, I should be glad if they that are Christians, or would be esteemed so, would not cause trouble or vexation to me, for I am now otherwise employed then to need that trouble, and have greater evidence of my being a servant of Christ, then to doubt of the sincerity of the discharge of my office, and my acceptance with him, howsoever I am looked on by you; for I have on me those afflictions which are marks and notes of a servant of Christ, and which testify me to belong to him, and that 'tis not long before he will seize me as his own peculiar.  
18. Brethren, [the grace] of our Lord Jesus Christ be with your spirit. Amen, Unto the Galatians, 
See note on the Title to the Epistle.  written from [Rome.].  
Paraphrase 18. the favour and loving kindness  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Spiritual] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spiritual here, may appear by what hath been said of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Luk. 9 d. which signifies not only the Spirit of God, whereby men are reform, and the deeds of the flesh (in the precedent chapter) mortified, but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the powers and gifts, which were bestowed on men in the Church, in order to Ministerial functions or offices there. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual are here thus to be understood in proportion to, and by Analogy with, these, may be guessed by the severals which here follow: first, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirit of meekness, which these Spiritual men are to use. This clearly belongs to the power of the keys, vested in the Governors of the Church, and is therefore set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. 21. where as coming with the rod, evidently signifies proceeding to discipline, to Censures of Excommunication, so coming in the Spirit of meekness, (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disciplining in meekness, 2 Tim. 2. 24.) is admonishing those meekly that have offended, (and to whom that method of fraternal reprehension is first necessary) as perhaps also admitting to repentance and absolution those that have reform upon the infliction of the Censures. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And accordingly this Spirit of meekness here is this milder part of the Apostolical office, which is to precede the more severe; (and to prevent it if, it be possible) first, Admonitions and Reprehension, which if they prevail, there is no need of proceeding any farther; and secondly, an easy admission to penitence, (in case the Censures have passed upon him) without proceeding to any higher degree of Censures, as in case of obstinacy might be seasonable. To this second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may incline, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we render Restore, but signifies properly to put in joint any member of a body which is dislocated, and so it fitly belongs to the restoring an Excommunicate person to the society and peace of the Church; but yet not only so, but signifies also to recover the offender to a sense and reformation, be it by admonition, reprehension, or any such milder means, see Note on 2 Cor. 13. c. And the doing of this being proper to the Governors of the Church, it follows, that these be here meant by the Spiritual.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. How large a letter] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Theophylact hath expressed his opinion. S. Paul, saith he, was accused to preach in other places for the observation of the Mosaical Law, contrary to what this Epistle contains. This forced him to testify, what here he saith, under his own hand, that he did no where preach for the Law, c. 5. 2. and c. 6. 14. And therefore, whereas his other Epistles were oft written by an Amanuensis, and only the salutation with his own hand, yet here, saith he, he was forced to write all himself, and that, as he will conjecture, though he was not very well skilled in writing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he: And this, as he thinks, is noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not how long, or how great, but of what manner, what sort, noting the quality rather than quantity. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are letters, meaning the letters of the Alphabet, and not so properly an Epistle. And accordingly, saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not to denote the length or magnitude, but the deformity, of the letters, or characters, in which this Epistle was written, S. Paul being necessitated to write it all with his own hand. But now, granting, as we have reason, this to be the right notion of the single words, yet there is no necessity either this should be thus applied to the illness of the character, or enlarged to the writing the whole Epistle with his own hand: that is not so much as intimated in any other place, or in any ancient record, and this one place cannot conclude it; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the sort or kind of the hand indefinitely, not defining what it was, save only that it was such as was known to be his. For so 2 Thess. 3. 17. the writing the salutation (some few words in the close) with his own hand, was, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the token in every Epistle, that by which it was known to be his. And so if here it be supposed, that the whole Epistle were written by an Amanuensis, as far as to c. 6. v. 11. and then the pen taken into the Apostles own hand, and used by him to the end of the Epistle, he may well begin thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you see and know with what kind of letters I have written, you know the character, that it is my own hand, under which it is that I testify all that is before written in the Epistle, particularly that which is in answer to the calumny against me, as if I preached circumcision, etc. in other places, which I have assured you, and demonstrated by my persecutions from the Jews, that I do not; and to this purpose I here add again, under my own hand, a character of your Gnostick seducers, v. 12, 13. and the profession of my own opinion and practice, v. 16, 18. and again an evidence of my doctrine and practice from my sufferings, v. 17. And thus the whole difficulty is sufficiently explicated without imagining any more. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written be thought to conclude, that he had written that which went before, and so the whole Epistle, I answer that it is possible he might, but not necessarily to be concluded by that form of that word; because if we still restrain it to these last verses, this will have perfect truth in it. For when he saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye see, he must needs refer to that point of time wherein his Epistle should be received and read by the Galatians, and then 'tis certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written will be as true of the last verses, as of the former part of the Epistle. And so that difficulty is removed also.     

THE EPISTLE OF PAUL THE APOSTLE TO THE note a EPHESIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat Ephesus was the prime Metropolis of the Lydian or Proconsular Asia, hath been elsewhere showed, (see Note on Col. 4. a.) And therefore this Epistle inscribed to the Ephesians, must not yet be so confined to them, but that it belong also to the other cities of this Province, even to all Asia. Here S. Paul was, and disputed with the Jews, Act. 18. 19 (which seems to be about An. Ch. 51.) at which time he stayed not so long among them as to convert many, but left Aquila and Priscilla there, v. 19 And to them Apollo's came, v. 24. And by these the Christian faith seems to be planted there Act. 18. 25, 26. And accordingly at Paul's return thither Act. 19 it is said that he found disciples there, v. 2. but those only baptised with the baptism of John, which seems to conclude them to be of Apollo's converting, who when he first preached, knew only the baptism of John, c. 18. 25. Soon after Paul returned thither again, according to his promise, Act. 19 1. There he is opposed by the Jews, and by their instigation, by the Gentiles also, yet continues preaching the Gospel among them near three years, Act. 20. 31. so that all Asia, both Jews and Gentiles, had it preached to them, and that with a mighty success, c. 19 v. 20, and 26. At his departure from thence, going to Macedonia, Act. 20. 1. he gave Timothy commission to be Bishop there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Tim. 1. 3. there being already some heretics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching other, that is, false doctrines, infusing the leaven of the Gnostics among them, against whose poison Timothy was to watch, and so also the Elders, or Bishops of the other cities in Asia, ordained by the Apostle at his planting the Gospel there, and all together, at a meeting at Miletus, are solemnly warned to watch over their flocks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and defend them against the grievous wolves, and Gnostick heretics, which he foresaw would speedily break in among them. And accordingly here in this Epistle (as afterwards in Christ's Epistle to them Rev. 2.) the doctrines, but especially the practices of these men are inveighed against, which if permitted would soon bring them all back to heathenism again. In which respect it is, that he labours so magnificently to set out the mercies of God in receiving the Gentiles to the faith, and their huge advantages thereby, which therefore they are not to betray or lose for all the flattering shows of either the Jewish ceremonies, or the Gentile philosophy, of which two the Gnostics divinity was compounded, and their lives filled with all villainy. This Epistle was written and sent to them from Rome, after his carrying thither, about the year 58. some six years after his first preaching at Ephesus. And it was sent them by Tychicus, to which he seems to refer 2 Tim. 4. 12. And Tychicus have I sent to Ephesus.  

CHAP. I.  
1. PAUL an Apostle of Jesus Christ by the will of God, [to the saints which are at Ephesus, and to the faithful in Christ Jesus;]  
Paraphrase 1. to the society of Christians which are under the chief Metropolis of Asia, Ephesus, and which do still adhere faithful and constant to Christ, in despite of all the temptations to the contrary.  
2. Grace be to you, and peace from God our father, and from the Lord Jesus Christ.  
3. Blessed be the God and father of our Lord Jesus Christ, [who hath blessed us with all spiritual 
* benediction in the things that belong to heaven through Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blessings in heavenly places in Christ:]  
Paraphrase 3. who hath called us to Christianity, and thereby afforded us, as many as have received the faith, and live in obedience thereto, all things in great abundance which may tend to our spiritual and eternal good:  
4. According as he hath note a chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love;]  
Paraphrase 4. Agreeably to what before the creation of the world he had determined in his decree of giving of Christ, viz. to call men from vicious living to Christianity, and sanctity, and purity of life, such as he will accept of, coming from the sincere love of him, and of our brethren;  
5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of 
† his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his will,]  
Paraphrase 5. Having in his eternal purpose of mercy appointed his Son to be preached unto the world, and that as many as received his message, obeyed his commands, should be received by way of adoption into the number of his children, and live lives of obedience, of holiness and purity unto him; A mercy attended with very rich advantages, all which have accrued to us, not from any merit or desert of ours, being supposed sinners and enemies unto him, but only from his free goodness toward us, which was pleased so to determine it.  
6. To the praise of the glory of his grace, 
* with which he hath favoured us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wherein he hath made us accepted in the beloved:]  
Paraphrase 6. And this tends emnently to the setting forth th● exceeding lustre of his mercy towards us, or of the Gospel, revealed to such unworthy wretches, (see note on Heb. 13. c.) whom in Christ, the son of his love, he hath received graciously, as many as perform obedience unto him:  
7. In whom we have redemption through his blood, the forgiveness of sins according to the riches of his 
† or bounty, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace,]  
Paraphrase 7. Having by that precious ransom paid for us, the blood of that dear Son of his, afforded us captives to sin a way of freedom, viz. a free pardon for all our past sins, upon our present repentance and renovation; a work of the abundant favour and bounty of almighty God,  
8. 
* which he hath made to abound, or abundantly poured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherein he hath abounded toward us in all wisdom and prudence,]  
Paraphrase 8. Wherein also his infinitely wise disposal hath eminently appeared in this (of all others) most probable and powerful means of bringing home sinners to new life and bliss.  
9 Having made known unto us the mystery of 
† his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his will, according to 
* his own  his good pleasure, which he hath purposed in himself,  
10. 
† For the 〈◊〉 of administration 〈…〉 Against, or, According to, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That in the dispensation of the fullness of times, 
* to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he might note b gather together in one all things in Christ, both which are in heaven, and which are on earth, 
† In the same, in whom we also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for some printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a full point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and begin the next verse with by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  even in him:]  
Paraphrase 9, 10. Having now by the preaching of the Gospel to the Gentiles also manifested to us that secret will of his, of which there can be no cause or motive rendered, but his own free mercy and purposed resolution, which till now hath been kept as a mystery (no man imagining that God ever intended any such thing.) but which he had long since proposed to himself, and referred in his wise dispensation to be performed and delivered out at this season, in these last and worst times, when the sins of men being advanced to such an height, it might rather have been expected that God should proceed to execute vengeance on them. This, I say, which was the just time that God had resolved on for this purpose, to gather together his dispersions, as it were, and to unite all in Christ, to bring into the pale of the Church a whole world of believers, the very Gentiles, (see note on Col. 1. c.) all discrimination being removed by Christ through his death and resurrection:  
11. In whom also we 
† are become his portion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, we are ended, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have note c obtained an inheritance, being predestinated according to the purpose of him who worketh all things according to the counsel of his own will,]  
Paraphrase 11. Through the same Christ I say, by whom we Jew's have had the will of God revealed to us, now above all that we ever had before, the Gospel being first preached unto us, Act. 3. 26. and those of us which have believed, taken possession of, as of a patrimony, or portion assigned and set apart to God, to serve him in holiness, according to the secret counsel of him, who had long since decreed and determined this, of his own free mercy to us,  
12. That we should be to the praise of his glory, who first trusted in Christ:]  
Paraphrase 12. To this end, that we that were first converted to Christianity, might publish, and preach, and make known the Gospel to all others, and set it out as illustriously as might be.  
13. In whom 
* you also, having heard the word of truth, the Gospel of your salvation, and in whom having believed ye were sealed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye also trusted, after that ye heard the word of truth, the Gospel of your salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of promise,]  
Paraphrase 13. By whom also it is that ye Gentiles, though after called, yet now also having heard and believed the Gospel, by which you are escaped out of your idolatrous sinful course, are in like manner secured, and marked out by God for good, by receiving that Spirit which is promised to believers, and which is the mark of all those whom God receives (see note on c. 4. 30. k.)  
14. Which is the note d earnest of our inheritance, 
† for the buying out of the possession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  until the note e redemption of the purchased possession, unto the praise of his glory.]  
Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us (grace, pardon, salvation, and all the inheritance that God will instate upon his children) and this on purpose to purchase to himself a peculiar people, living gracious and godly lives, which tends so much to the illustrating of his grace and glory.  
15. Wherefore I also, 
* having heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note f after I heard of your faith in the Lord Jesus, and love unto all the saints,]  
Paraphrase 15. Considering therefore this mercy of God, as to others, so particularly to you, both knowing myself the good success of my preaching the faith among you, and having received advertisement of your great proficiency in it, since the time I was among you, and of that inseparable effect and branch of it, your great charity to all Christians that want your assistance,  
16. Cease not to give thanks for you, making mention of you in my prayers,  
17. That the God of our Lord Jesus Christ, the father of glory, may give unto you the Spirit of wisdom and revelation, 
† to the acknowledgement of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the knowledge of him,]  
Paraphrase 16, 17. I cannot choose but (as I pray for you continually, so) give thanks for you to God continually also; farther beseeching the same God, who is known now to us by a more glorious title then that of the God of Abraham, even the God of our Lord Jesus Christ, whom he hath owned on earth, and now raised and set at his right hand in heaven, and who is the author, as of raising Christ gloriously from the dead, so of all grace, and bliss, and glory to all that are obedient to the faith, that he will bestow on you all things needful to a Christian Church, the gift of understanding the highest natural and spiritual truths, the skill of veiling the highest conceptions, speaking parables, etc. and of understanding and interpreting prophecies, and discerning Christ and his doctrine in them; See note on 1 Cor. 1. c.  
18. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the riches] is left out in the King's MS.  what the riches of the glory of his inheritance in the saints,]  
Paraphrase 18. That by this means of illumination ye may be furnished to all spiritual uses, discerning throughly what is the benefit of his calling us to Christianity, and what the glorious blessed condition of those graces of his which are distributed among Christians here (as also of those endless joys, which are now instated on all penitent obedient faithful servants of his) as an inheritance to the children, infinitely above that Canaan that was bestowed on Abraham's posterity;  
19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,  
20. Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places,]  
Paraphrase 19, 20. And withal the infiniteness of his power that hath been engaged in this work toward us believers in subduing our enemies, sin, and death the punishment of sin, and raising us sinners, first to a new, and then to an eternal life, which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave, and exalting him to the highest degree of glory, next to himself in heaven, (An emblem and essay of the methods which he hath now used toward us, by the preaching of the Gospel to raise us from the grave of sin, to a new Christian life, and from thence to a glorious eternity)  
21. far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;]  
Paraphrase 21. far, infinitely far above all those rulers and potentates (that have but fading power) by whom he was here put to death, ye above the highest degree of Angelical powers that inhabit heaven to all eternity;  
22. And hath put all things under his feet, and gave him to be head over all things to the Church,]  
Paraphrase 22. And by so doing gave him victory and superiority over all his enemies, and constituted him the Prince of his Church, who should till the day of doom have in his hands the sole disposing of that (every one that is placed in any power therein, moving regularly, and subordinately to him.)  
23. Which is his body, the fullness of him 
† which is altogether complete, or filled, or perfected to all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that filleth all in all.]  
Paraphrase 23. The Church, I say, which is the body of Christ, and so is required to make him perfect in this relative perfection (as the body is required and necessary to the perfection of the head) though absolutely considered, he is most exactly perfect of himself, (see note on Rom. 11. d.)  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4 Chosen us in him] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choosing, in this and all other places, will be found set down at large, Note on 1 Pet. 2. c. All that must here fitly be enquired is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods choosing in Christ. And that will best be discerned by comparing it with the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessing us in Christ ver. 3. For that the blessing and the electing belong to the same matter, appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a term of proportion or similitude in the front of this verse, which makes the connexion betwixt them thus, that God hath blessed us in Christ, according as he hath chosen us in Christ, that is, that his actual, present blessing them, at that point of time, was correspondent to what God had decreed before the foundation of the world. Now what the blessing there spoken of is, appears in general by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual blessing, or blessing in things which belong unto heaven; and again by the predestination (in order of nature precedent to it) which is specified to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adoption; and lastly, by what is here added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for us to be, or that we should be holy, and unblemished before him in love: all which specify the matter of the election here spoken of to be the same as of his blessing of us, viz. our holy blameless conversation, such as becomes sons of God, a spiritual, Christian obedience in all manner of piety and charity, such as Christ came to plant in the world, and in which respect he is said to bless us in turning every one from his iniquities, Act. 3. 26. and so 'tis here distinctly added c. 2. 10. that good works are the things to which God hath before prepared (that is, elected) us, that we should walk in them. This then being the general matter of the election here spoken of, (not salvation, or bliss in another world, but) holiness, or piety here, is yet farther determined, or limited, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him, or in Christ, specifying Christ to be the means of bringing all, particularly the Gentiles, to this holy life, from all eternity predetermined by God to do so; as in that place of the Acts God sent him thus to bless us. And this Christ hath done by revealing Gods Will both in the precepts which contain this holy and blameless life in them, and by his promises, which so strongly and powerfully invite and oblige, and by his terrors, or threats, which engage us to the performance of his precepts; and so again by the miracles, etc. which signify him to be sent by God, but especially by his death and resurrection; the first to testify the truth of what he preached, and withal to expiate for our sins, and strike, and seal in his blood a covenant of mercy with all, Gentiles as well as Jews, of pardon of foregoing sins, upon condition of reformation and amendment, and of giving strength and grace to perform what God now under this Covenant requires of us (without which as we should have had no encouragement to amend, so we had been utterly unable to have performed that work of reformation:) and the second to confirm from heaven that he died an innocent person, in the testimony of that truth thus owned by his father, and by enstating him in that power and dominion at God's right hand, to enstate on him also the power of actual giving that grace to Gentiles as well as Jews, which by his death he purchased for all. This then is the plain meaning of Gods electing in Christ, etc. God's free, undeserved mercy in decreeing to bestow Christ upon all, as the means (of all other most effectual) to engage and bring men to holiness and purity of life, that is, by what Christ hath done and suffered for Gentiles as well as Jews, to call and bring home sinners of all sorts to repentance. And this farther appears v. 9, 10. where the mystery of his Will according to his own good pleasure (which is all one with his election here) is specified to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering all things, that is, Jews and Gentiles, together in Christ, that is, making Christ the means of calling and bringing in the most Idolatrous Gentiles, as well as Jews, to receive the faith, and obey the commands of God in Christ. And this is the subject of a great part (see ch. 2.) of this ensuing Epistle. All which as it makes the vocation of the Gentiles as well as Jews to be the matter wherein God's election here is terminated, (and is very far from denoting any irrespective Decree, of bestowing eternal salvation on some few, which includes the absolute rejection or dereliction of all others) so it no way infers their faith or repentance to be irresistibly wrought in them by this Decree of election, or by the means determined therein, but only that God hath in Christ pitched on most wise, most powerful, most efficacious means of calling, and melting even the Gentiles, the worst of men, which he likewise foresaw would be effectual on many by the power of his grace, though many others through their own obstinacy would contemn, and not make use of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Gather together in one] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arithmetic signifies a sum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting many members together into one; hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put many severals together, and when 'tis used of speech, then 'tis to speak briefly and summarily, Eccles. 32. 8. and so saith chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to contract a long discourse into few words. It is used in military affairs for the contracting or putting together scattered soldiers into one troop. In Rhetoric it is the repeating and gathering the head of the former discourse or oration. In all, it is the bringing into one those that were several, and so it is here the uniting and joining together of those that were disparate and served before; the same that in the parallel place Col. 1. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binging all to an agreement or pacification.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Obtained an inheritance] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading) signifies, to be taken as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lot or patrimony, in the passive voice and sense. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews were those portions of land that fell by lot to any in the division of a land or estate, as in the first division of Canaan, Judah had his lot, or portion, or division, Reuben his, and God was Levi's lot, or inheritance, or possession, as we call it. So in like manner, when in the division of the world into Jews and Gentiles, God chose the Jews, they were said to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion, Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel, the Apostles, who seem to be here noted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (raising it somewhat higher than those had had the knowledge of his Will v. 9) and surely are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that hoped, or believed in Christ, and who, as such, were before others preferred to that dignity. And so accordingly have all that have served God in the ministry been called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clergy, by whom therefore they are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to become Gods peculiar possession, or portion. But the Kings MS. hath not this word, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we were called.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Earnest] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Syriack word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contraxit, mercatus est, fidejussit, to make any bargain, as it signifies Gen. 38. 17. a pledge or first part of a payment, which is an assurance, or security, that the rest of the whole price shall not fail to follow. This is it which in English is peculiarly called the Earnest, that which confirms and assures the bargain. And so the Spirit and gifts thereof after the Ascension of Christ poured out not only upon Jews but Gentiles, is the pledge or earnest paid by God, the first part of the price which he hath agreed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin, to be the servants of the living God: Those many other graces and rich treasures consequent to that gift, pardon of sin, increase of grace, and at last salvation itself, being the residue of the price, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our portion, or that which we receive in the bargain, in this great purchase of Gods, his work of redeeming of souls.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Redemption] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or possessing, but the persons that are so acquired, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people for a possession, or, which is all one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a peculiar people, Tit. 2. 14. that is, a Church of pure Christian livers, which are here said to be to the praise of his glory, as in the place of S. Peter, That they may show forth the power, or virtues, of him that hath called them out of darkness into his marvellous light. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransoming or redeeming, that is used sometimes for temporal deliverance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming, or rescuing, the body out of persecutions and calamities, (see Rom. 8. Note l.) but here for spiritual deliverance from the power of reigning sin, as Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redeeming from all iniquity, rescuing from all wicked life. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than that which is mentioned of Christ, Lu. 1. delivering men from their spiritual enemies, ransoming them from those servile habits of sin wherein they lived, that they may serve him in holiness, etc. Hereby may also appear what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of redemption cap. 4. 30. that redemption which had here been mentioned, the redeeming them out of their course of sin to the service of God (every one that is redeemed being his goods, possession, servant, that bought him) and so the sealing them by the Spirit to the day of redemption there, is perfectly agreeable to the sealing them here, by the same Spirit, v. 13. to this redemption of God's peculiar people, God's sending his Spirit and the gifts thereof among the Gentiles (which was done at the first preaching the Gospel to them) being the marking them out as God's purchase, such as are to be servants of his, and being so, shall be accomplished and crowned by him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. After I heard] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that signifies to know, as well as to hear, and is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know: And so it seems to be used in this Epistle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ch. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If indeed ye have known, not heard, for his Apostolic Commission to the Gentiles, which is the thing there spoken of, was that which they to whom he had preached must needs known immediately, and not by hearsay only. And so here their faith was a thing known by him also, and not only heard; though it is also true, that their growth in the faith since he was there, and the evidences of their charity might be brought to him by the advertisement of others. Thus ch. 4. 21. If ye have heard him is, if ye have known.    

CHAP. II.  
1. AND you hath he quickened, who were dead in trespasses and sins,]  
Paraphrase 1. And you heathens lying like so many carcases, desperately gone in all kind of sins (see note on Lu. 15. c.) hath God quickened and raised to now life, v. 5. (all between being to be read as in a parenthesis)  
2. Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience,]  
Paraphrase 2. You, I say, that for so many years together lived formerly, & securely went on in the Epidemical sins of the nations, the customs of the Gentiles world, following the direction of your Idol false Gods, (who prescribed all villainy in their worships) that is, of Satan, that hath such power here below, and doth still exercise his power among all that have not received the Gospel of Christ,  
3. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of 
* imaginations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the mind, and were by 
† birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nature the children of wrath, even as others.]  
Paraphrase 3. Among whom we of the Gentile Church of Rome from whence I write, formerly lived, and yielded ourselves to those sensual sins and idol-worships which our lusts and our fancies were pleased with, and so went on in those heathen customs, which did universally overspread them, and were born, and lived, & continued in a damning condition (see note on 1 Cor. 11. f.) as all other heathens did.  
4. But God who is rich in mercy, for his great love wherewith he loved us,]  
Paraphrase 4. But God, who is infinitely merciful, beyond what we can ask or think, without any thing in us to invite him to it, merely out of that kindness of his which he bore to us, as we were in that sad desolate condition of sin and misery,  
5. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are 
* delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saved)]  
Paraphrase 5. Hath by that power by which he raised Christ from the grave, raised us out of this heathen state of all kind of impieties, a state so far from meriting any such dealing, that it deserved nothing but utter desertion (and therefore 'tis as wonderful an act of goodness and mercy in God, that we are thus rescued, and escaped out of that condition by the preaching of the Gospel to us (see Heb. 13. c.) as it was for Lot, when he was by the Angel led out of Sodom, and commanded to escape for his life, etc.)  
6. And hath railed us up together, and made us sit together in heavenly places in Christ Jesus,]  
Paraphrase 6. And as he hath quickened us out of this spiritual death, so in Christ our head he hath also in assured hope raised us up from the dead, and set us with him in heaven: For he sitting there, which is our head, we are at present not unfitly said to sit there also, and shall infallibly come thither in due time,  
7. That 
† on the ensuing ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the ages to come he might show the exceeding riches of his grace, in his kindness toward us, through Christ Jesus.]  
Paraphrase 7. By which means he hath given an eminent testimony to all ages that shall follow this of the Apostles, how exceedingly gracious he is to those that live under Christianity (which is called The age to come, see Mat. 11. note a.) by those undeserved mercies shown unto us, by giving us Christ and his Gospel to be revealed to us.  
8. For by grace are ye 
* delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saved through faith, and 
† this is not from you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that not of yourselves; it is the gift of God:]  
Paraphrase 8. For you are delivered out of that heathen state by the mere undeserved mercy of God, who might justly have left you in it without ever calling you (who had so sinned against nature) out of it; and the preaching of the Gospel, which hath been the means of rescuing you thus, is a mere free, undeserved gift of God, the matter of the Gospel being no way to be known, but by divine revelation, and God having sent Christ, and Christ his Apostles, to make that known unto you, without which you had never heard, as without hearing you could never have believed, such supernatural truths, (see Rom. 10. 17. and note on Heb. 13. c.) and all this an act of Gods free will and merciful pleasure;  
9 Not of works, lest any man should boast.]  
Paraphrase 9 Not from any merits of yours to move God to it, that so all may be imputed to him, nothing at all unto yourselves.  
10. For we are his workmanship, created in Christ Jesus unto good works, 
* to which God hath before prepared us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which God hath before ordained that we should walk in them.]  
Paraphrase 10. For we are form anew by God, and as it were out of a state of nothing (the heathen idolatry, in which we were) raised by the preaching of the Gospel to a being, and a life, and so are as so many new creatures of his creating, on purpose that we should bring forth fruit, live Christianly, and that we might do so, he hath accommodated us with all things which may be any way useful to that end.  
11. Wherefore remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands,]  
Paraphrase 11. And this consideration and remembrance may be useful to you, viz. that by birth or natural generation ye were originally Gentiles, called the uncircumcised by the Jews, who had that circumcision in their flesh wrought by the hands of men,  
12. That at that time ye were without Christ, 
† far removed from the citizenship of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and 
* Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without God in the world.]  
Paraphrase 12. That being then without Christ, ye lived in a very distant manner from the Israelites, both in respect of customs and laws, but especially of the worship of God, were justly detested, and not permitted to live among them; and for the promises made to Abraham, ye were utterly strangers from them; and so in the first respect you had no God, nothing but Idols to worship, and in the latter, no kind of hope of good to entertain yourselves with.  
13. But now in Christ Jesus ye, who sometime were afar off, are made nigh by the blood of Christ.]  
Paraphrase 13. But now, in stead of that great distance formerly kept, an affinity and league hath been made between you (see Act. 20. 39) Gentiles and Jews, and Christ's blood hath been the solemn rite by which that league (after the manner of the Eastern nations, which use that ceremony of blood in making leagues) hath been struck.  
14. For he is our peace, who hath made both one, and hath broken down the note a middle wall of partition between us:]  
Paraphrase 14. For ●he is our peacemaker, and hath joined those two distant people into one, having, as it were, broke down or removed that little sept or wall in the Temple, that separated the court of the Jews from that of the Gentiles, and so hath laid all common, brought them both into his Church to live without any discrimination of ceremonies, etc.  
15. Having abolished 
* the enmity by his own flesh, the Law of commandments by doctrines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his flesh the enmity, even the Law of commandments, contained in ordinances, 
† that he might form the two by himself (or, together; for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) into one new man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for to make in himself, of twain, one new man, so making peace,]  
Paraphrase 15. Having by his sufferings brought the Gentiles that believe to that condition, that the people of God ought not to look upon them as enemies, and persecute them, as now the Judaizers do, for neglecting the Ceremonies of the Mosaical Law, and by the doctrine of the Gospel taken away the obligingness of the Mosaical precepts, which made the conversing with the Gentiles, eating their meats, etc. unlawful also, that so he might form them both together into one new man, making an agreement or peace between them,  
16. And that he might reconcile both unto God in one body by the cross, having slain the enmity 
* upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thereby;]  
Paraphrase 16. And having united them one to another, might also reconcile them to God, having by his sufferings taken away all quarrel or falling out, whether betwixt God and them, or (especially here) betwixt Jew and Gentile, having died for both indifferently, and thereby sealed his covenant of mercies to both.  
17. And 
† he hath come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  came and preached peace to you which were afar off, and to them that were nigh.]  
Paraphrase 17. And accordingly it is that he hath by his Apostles (see note on 1 Pet. 3. e.) preached the Gospel, and in it all kind of good news to you Gentiles, as well as to the Jews.  
18. For through him we both have an access by one Spirit unto the Father.]  
Paraphrase 18. For by the covenant made in him, we have both admission afforded us, and confidence to approach to God as to our father, having the Spirit of Christ to intercede for us, both Jews and Gentiles.  
19 Now therefore ye are no more strangers and foreiners, but fellow-citizens with the note b saints, and 
* domestics of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the household of God:  
20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ 
† being the corner stone of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  himself being the chief corner- stone.]  
Paraphrase 19, 20. And so now ye are no longer foreiners, as the Gentiles were wont to be called by the Jews, but taken to be fellow-citizens with the Jews, and members of God's family, that is, received into the Church, into the number of believers, added to that building of which Christ was the cornerstone, and the Apostles and Prophets joined to him, as the foundation built thereon.  
21. In whom all the building 
* being compacted together, will increase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fitly framed together, groweth unto an holy temple 
† for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the lord]  
Paraphrase 21. On whom all Christians being built, and Jews & Gentiles, how distant soever formerly, united now, and knit together, are thereby enabled to continue in that unity, and make up one Christian Church, to adore and worship God together.  
22. 
* By, or Through, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In whom you also are builded together for an habitation of God through the Spirit.]  
Paraphrase 22. Being also by Christ thus united, that he may come and reside among you, by communication of all those benign influences which flow down to your Church from the Spirit of Christ.  

Annotations on the Epistle to the Ephesians. Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Middle wall of partition] We have oft spoken of the Gentile Proselytes, the second sort of which, those of the Gates, which were not circumcised, were by the Jews so far accounted unclean according to the Law, that they were not permitted to come into that court of the Temple, called holy, where the Jews were. So it is charged upon them as a fault, Ezek. 44. 7. that they had brought into God's sanctuary strangers, etc. and Act. 21. 28. on Paul, that he brought Greeks into the Temple. The Proselytes of righteousness indeed, those that had undertaken the whole Law, which were circumcised, etc. they were admitted with the Jews into the inner court: but these other only into the outer court, called the court of the Gentiles, and the unclean, in which respect it is that the Temple is called the house of prayer to, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or for, all nations, Mar. 11. 17. because in that court the Gentiles were admitted to pray. In the second Temple these courts were divided one from the other by a little sept of stone, three cubits high, called, saith Josephus, by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the author of the book of Maccabees (1 Mac. 9 54.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wall of the inner court of the sanctuary, which Alcimus there commanded to be taken down. On this wall was written in many places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no alien might go within. The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no alien might enter into that court of the sanctuary, which was enclosed with the sept, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a court enclosed.) So again l. 15. c. ult. in the description of the Temple buil● by Herod, there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sept, which encompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or court, whereon there was a prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that any of another nation should enter. This is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a partition of stone, or a sept of a stone-partition, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (an oak primarily, than any kind of tree) being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition (the word that is here used) made of timber, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and vulgarly used for any kind of partition▪ though here of stone (as a leaden ink-horn, or a silver box among us.) This doth Gorionides affirm to have been a silver wall, betwixt the Sanctuary and the porch, with a golden door in it, (but this I suppose not that the mass of the wall was silver, or of the door gold, but that they were silvered and gilded over) on the upper post of which, saith he, there was a golden sword of twelve pounds of gold, on which were written these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A stranger that comes near shall die. That this is it which is here called most expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the middle-wall of partition, there is no question; and this Christ is said to take down, by making the Jews and Gentiles for the future, without any discrimination, one sheepfold under one Christ. To this sept and prohibition of entering, as it stood among the Jews, that of Ecclesiasticus 19 29. seemeth to refer, where the man of the house is said to turn the stranger out of doors, as out of the Sanctuary or inner court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go out, stranger, from the presence of glory, that is, as strangers were commanded to go out of the Temple, where was the schechina or appearing of God, which is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Saints] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints here signify the Jews, will appear by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers before; for in respect of the Jews it was that they were called strangers, they being the only people of God before, and now the Gentiles, that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers (vulgarly known by that name) being received in to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-citizens; with whom? why, with the same to whom they were strangers, that is, the Jews. Thus doth Procopius interpret it in Isa. p. 683. who accordingly calls the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation made up of the holy fathers: which saying of his gives the reason of this phrase, why the Jews are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy, viz. in respect to the Patriarches, Abraham, etc. who were truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints, to whom the promises were made, to the participation of which the Gentiles are now called.    

CHAP. III.  
1. FOR this cause I Paul, the prisoner of Jesus Christ for you Gentiles,]  
Paraphrase 1. Hereupon I Paul, as an Apostle, so at this time a prisoner also of Jesus Christ, who am persecuted for this one thing, because I preach to the Gentiles, and according to the doctrine of Christ vindicate the liberty of the Gentile converts, and the no-necessity of circumcision to them (see note on Gal. 2. c.)  
2. If ye have heard of the dispensation of the grace of God, which is given me to you-ward;]  
Paraphrase 2. Which you cannot choose but know, if you understand (see note on c. 1. f.) any thing of my Apostleship, my commission to preach and constitute Churches among you Gentiles.  
3. How that by revelation he made known unto me the mystery (as I 
* have afore written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wrote afore in few words,  
4. Whereby when ye read ye may understand my knowledge in the mystery of Christ)]  
Paraphrase 3, 4. To wit, that Christ showed to me by revelation, or vision, that great secret of sending the Gospel to the Gentiles (of which I have said a little already in this Epistle c. 1. 9, etc. by which you may discern (if you read and consider) somewhat of that secret or mystery which I speak of)  
5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit,]  
Paraphrase 5. Which mystery in the former ages was so far from being revealed to men, that it was generally thought unlawful to converse or have any thing to do with the Gentiles, till now the contrary hath been revealed (as to Peter, Act. 10. so) particularly to me v. 3. and generally to the Apostles and others (that received visions to that purpose, and extraordinary gifts for the benefit and use of the Church, the gifts of tongues, etc. on purpose that they might preach to all nations,)  
6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel,]  
Paraphrase 6. viz. That the Gentiles were to be taken in with the Jews into the same inheritance, and have part in all the pardon and grace, acceptation and reward, which is now made over to believers in Christ, that they were to be members of Christ, and so receive influences from the head, (as well as the Jews) that they were to partake of all the promises made in Christ, and that the preaching of the Gospel to them was to be a means of all this;  
7. Whereof I was made a minister, according to the gift of the grace of God given unto me, by the effectual working of his power:]  
Paraphrase 7. In which work I have been made use of as an instrument, God out of his free grace to me, that was a persecutor, being thus pleased to employ me, and by the gift of tongues and miracles, etc. fitting me for the discharge of it.  
8. Unto me, who am less than the least of all saints, is this note a grace given, that I should preach among the Gentiles the unsearchable riches of Christ,]  
Paraphrase 8. ay, I say, who am the unworthiest person, and most unfit for such an office, have yet had this dignity, this favour, this commission vouchsafed to me, to make known to the Gentiles this bounty of Christ's toward them, in receiving them freely into covenant, without those impositions of circumcision etc. which were required of the Jews: A thing which could not by any clue or search have been found in the Jewish Law, if Christ had not commanded, and I and other Apostles received revelation to do it;  
9 And to make all men see what is the 
† communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship of the mystery which 
* hath been hid from the ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from the beginning of the world hath been hid in God, who created all things by Jesus Christ;]  
Paraphrase 9 And to let all men see what this mystery is which hath so long lain hid in God (who, as he created all things at first by Jesus Christ, so hath now wrought this great work of new creation, of regenerating the Gentiles, calling them out of their heathen idolatries by Christ also) but is now communicated to the world; (see note on Acts 2. d.)  
10. 
† That now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God,]  
Paraphrase 10. That by what is now done in the Church, the very Angels may now come to know that which before they knew not, the great variety of God's wise dispensing of things, as in his dealing formerly with the Jews, so now in calling the Gentiles to the light of the truth, and knowledge, and practice of all Christian virtue,  
11. According to the 
* fore-disposing of the ages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  eternal purpose which he purposed in Christ Jesus our Lord,]  
Paraphrase 11. According to that which he had beforehand decreed in Christ, of the several ages of the world, to dispose things after that manner, that in the last age these worst of men, the heathen idolaters, should have Christ revealed to them;  
12. In whom we have boldness, and access with confidence by the faith of him.]  
Paraphrase 12. Through whose mediation the Gentiles, all that believe, have now boldness given them and liberty to approach (see note on Joh. 7. a.) and address themselves to God, with confidence of reception and acceptation.  
13. Wherefore I 
* entreat yo● not to be disheveled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, I desire of pray not to be, or that I be not troubled; so the Syriack, that my spirit be not troubled.  desire that you faint not at my tribulation for you, which is your glory.]  
Paraphrase 13. And therefore I that am persecuted for this reason peculiarly, because I preach to the Gentiles (which the Jews think to be unlawful, and 'tis not strange they should, when it was a mystery not formerly revealed to the very Angels, v. 10.) do desire and pray first for myself (as after he prays for them, v. 16.) that I be not amated at any thing that befalls me in this cause; or I do beseech you and pray for you that you be not discouraged, or stopped, or amated (see note on Luk. 18. a.) in your course, upon consideration of the sufferings that have fallen on me for your sakes, (that is, because I converse with and preach to you, or assert this dealing of God toward the Gentiles) which should be rather matter of glorying or rejoicing to you.  
14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,]  
Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord,  
15. Of whom the whole family in heaven and earth is named,]  
Paraphrase 15. (Through whom it is that the whole world of men, Gentiles as well as Jews (see note on Col. 1. c.) are now acknowledged and owned by God as children, called after his name, Christians, received into his family upon their receiving of the faith)  
16. That he would grant you according to the riches of 
† his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his glory, to be strengthened 
* in power by his own Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with might by his Spirit in the inner man,]  
Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith, and wrought in you obedience to it, he will also by his Spirit give you to grow in all inward strength and abilities of the soul, to perform all holy duties,  
17. That Christ may dwell in your hearts by faith, 
† being rooted & founded in love, that ye may be able, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that ye being rooted and grounded in love,]  
Paraphrase 17. That ye may continue constant in the faith of Christ, and by your zeal and sincerity of love toward him be so fastened to him (as a tree that hath taken deep root, or as a building firmly founded) that no temptation or persecution be able to shake you, v. 13.  
18. May be able to comprehend with all saints, what is the breadth, and length, and depth, and height,  
19 And to note b know 
* or, the superlative love of the knowledge of Christ; for the Ks. MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the love of Christ, which passeth knowledge, that ye might be note c filled 
† to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with all the fullness of God.]  
Paraphrase 18, 19 That ye may be perfectly skilled, (as all holy men should be) in the knowledge of immense wisdom, and other attributes of God (Joh. 11. 8, 9) or (as the ancients are willing to understand these dimensions) understand and search into the immensity of Christ's love to us, best expressed by the several dimensions of the cross to which he was fastened, being extended upward, and downward, and on both sides; I mean, that unspeakable and unfathomable love of Christ, the knowledge of which is a science of great concernment unto us, far beyond all that mysterious knowledge that the Gnostics boast of; or to consider the infinite mercy of God in revealing Christ unto us, that this may inflame your hearts with the love of God, who thus loved, us, and so fill you with that virtue which is most divine, 1 Joh. 4. 16. and which will fortify you against all the persecutions which are now apt to discourage you, 7. 13.  
20. Now to him that is able to do 
* super a b●●dantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
† to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exceeding abundantly above all that we ask or think, according to the power 
† which is wrought among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, among you, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that worketh in us,]  
Paraphrase 20. Now to that alwise and all-mercifull God, that can do most abundantly above what we can imagine, and will do liberally above what we can pray for to him, an evidence of which we have in that mighty work which is now wrought among you, in the preaching of the Gospel, and affording such miracles to be done among the Gentiles,  
21. Unto him be glory note d in the Church 
* or, and, or even by Christ, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by Christ Jesus, throughout all ages, world without end. Amen.]  
Paraphrase 21. To him be all honour ascribed through Jesus Christ, by what is now done in the Church, even by the means of the faith and doctrine of Christ, which is now preached to the Gentile world: And may this for ever tend to the glory of God, and not only at this present time, but among all posterities, through all parts of the world. Amen.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Grace] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places 1 Tim. 4. 14. signifies some special favour of Gods in order to some charge or office, that especially of the ministry. So when Levi is called Gods holy one, Deut. 33. 8. the word there used in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so properly, (that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour here; and so the person to whom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs, is he that is favoured by God in a special manner, preferred to such a dignity (an office) before others, without consideration of any dignity in the person, only upon the free mercy and good pleasure of God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Know] The meaning of this verse will not easily be pitched on, because it is not certain whether the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, as the Kings MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the first be the right reading, it must then be rendered the love of Christ which exceedeth knowledge; where the comparison being laid betwixt the love of Christ and knowledge, and the love of Christ being by ver. 18. determined to signify Christ's love of us, the knowledge must probably signify those things which the Gnostics pretend to know, and boast so much in that knowledge; and so to know the love of Christ, which passeth knowledge, is to study and contemplate that one subject, Christ's infinite love to us, which is infinitely more worth our studying then what they boast of: and so this is no improbable sense of the place, that the Apostle having prayed that they may comprehend the immense love of Christ toward them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 18. should add also, that they may know that love of Christ's, which excelleth knowledge, that is, (as the Gnostics are very proud of their deep and secret knowledge, and place great perfection therein, so they on the other side should) look upon the huge love of Christ toward them, such as being considered, will by way of gratitude incline them to suffer any thing for his sake, in opposition to being discouraged at tribulations, v. 13. and to possess their hearts of that, as that which is far more worth their thinking of and studying, than the highest knowledge or skill of mystical interpretations, which the Gnostics so pretended to. As for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for knowledge simply taken, so as to exceed knowledge should signify unsearchable, unintelligible, that cannot probably be the meaning of it, when at the same time he prays they may know it, and besides the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the note of comparison, seems rather to refer to the former notion, to compare love and knowledge together, and prefer the former. But if the other be the right reading, than the rendering will be plain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the exceeding love of the knowledge of Christ: and though that be capable of several interpretations, whether first, the love of God in revealing, and of Christ in vouchsafing to be known to us, or secondly, our love of Christian knowledge; yet the former will be more commodious, because more agreeable to v. 18. where it is God's love toward us that they are to comprehend, and this is one special branch of that, his revealing his Son unto us; to which also it is consequent, that we should (which is the point in hand v. 13.) adhere constantly to him, endure persecutions, and not suffer our love to be cooled by them. And to this interpretation the words which follow will well connect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that ye may be filled to all the fullness of God, (see note c.) as an effect in us of this knowledge, or consideration of God's infinite love toward us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Filled with all the fullness of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil signifies to fill up vacuities, to perfect, to complete; see Note on Mat. 5. h. so here having recommended to them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding love, or charity, of God toward them, viz. rich love, and promises of God in Christ, he adds that they may be fulfilled, that is, (as an effect of their consideration of God's love towards them) filled up and perfected to the highest pitch that God now in Christ requires of us, and that is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all the fullness of God, that is, all that perfection of charity to which God in Christ hath designed to elevate the Christian, and wherein in a manner all Christianity doth consist, and to which we are engaged by his love to us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. In the church] The variety of reading, either with, or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, makes it doubtful how this verse should be rendered. If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, than it must first be observed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying sometimes in, as in a place (and so it may possibly be here, in the assembly of Christians for ever) signifies also through and by; and so it may most probably signify here, and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdom of God was demonstrated by the Church, that is, by Gods dealing in it, so here that various wisdom and mercy of his should be acknowledged with thanksgiving. And then, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though 'tis possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendered, the Church in Christ Jesus, that is, the Christian Church; yet because probably, if that were it, it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ, as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also. And so the meaning will be, All honour and glory be unto God through Jesus Christ (by whom these mercies are conveied to us) for, or by, or through the Church, that is, through those gracious and wise disposals of his, that are now wrought by receiving the Gentiles into the Church, a thing which is likely to have main influence upon all posterities of the world for ever. But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in, (as in that ancient MS. it is) then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Church and Christ, whether it be rendered and or even, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signify in, as in a place, because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ, but must necessarily be rendered by, or through, and the Church and Christ must be the two means (though perhaps those two knit into one, by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even) whereby this glory is to come in to God, and so is ascribed to him, thus, All glory be to God the Father, the wise disposer of all, through that which is now done in the Church, and, or even, through what hath been done by Christ, in reconciling the Gentiles, and bringing them into the same fold with the Jews, making up one Church of both.    

CHAP. IU.  
1. I Therefore the prisoner 
* in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Lord, 
† exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beseech you that you walk worthy of the vocation wherewith ye are called,]  
Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ, ch. 3. 1. (from whence to this place seems to be one long parenthesis, see note on Gal. 2. c.) do exhort you to behave yourselves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state.  
2. With all lowliness and meekness, with long suffering, forbearing one another in love,]  
Paraphrase 2. And that must be by the exercise of that Christian charity, and those many effects of it, (1 Cor. 13. 4, 5.) a lowly opinion of yourselves, a mild behaviour toward others, a patient bearing (opposed to revenging) of injuries, much more of weaknesses and ignorances',  
3. Endeavouring to keep the unity of the Spirit in the bond of peace.]  
Paraphrase 3. Labouring your utmost to preserve that unity in the Church, which is kept in the body, by being animated by the same Spirit, and by being joined one member friendly and peaceably to another, by sinews, etc. that is, unity of charity, as the Spirit, and of outward communion, as the sinews, to knit you all together into a peaceable Church, loving, and living peaceably one with another.  
4. 
* One body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There is one body and one spirit, even as ye are called in one hope of your calling;]  
Paraphrase 4. That as ye are one society, one body of Christians, so ye may have one soul, as it were one Spirit of love to animate that body, according to that one aim (in which you all conspire, and to the obtaining of which Christianity gives you all the same pretention and hope) viz. eternal life.  
5. One Lord, one faith, one baptism,]  
Paraphrase 5. And according as ye have but one master, whose commands ye are bound to obey, one body of Creed to be believed by all, and the same form of initiation, the same vow of Baptism appointed to be administered to all.  
6. One God and father of all, who is above all, and through all, and 
† or, in all, the King's MS leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you all.]  
Paraphrase 6. And as having all of you the same God which created, and now owneth you for his children, who overseeth all actions, pierceth through all secrets, & powerfully worketh in you by his gifts and graces.  
7. But unto every one of us is given grace, according to the measure of the gift of Christ.]  
Paraphrase 7. But these gifts, and capacities, and qualifications for the serving of Christ in the Church, are not in the same manner and measure given to all, but severally, and in divers degrees, such as Christ in his several distribution of gifts is pleased to dispense.  
8. Wherefore he saith, 
* or Having ascended to the height, and led captive, he gave for the King's MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When he ascended up on high, he led captivity captive, and note a gave gifts for men.]  
Paraphrase 8. According ●o that of the Psalmist Psal. 68 18. that at his ascension he carried Satan, sin and death captive, and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples, as Elias did upon Elishah at his ascent.  
9 (Now that he ascended, what is it but that he also descended first 
† unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into the lower parts of the earth?]  
Paraphrase 9 (And what doth this his ascent to heaven signify, but that he first descended from heaven to these lower parts of the world, called the earth, or to the Virgin's womb, to be conceived there in humane flesh, which is by the Psalmist also styled [being fashioned beneath in the earth] Psal. 139. 15. (see Paulus Fagius on Targum Gen. 37. 36.) or else to the grave, called The lower parts of the earth, Psal. 63. 9  
10. He that descended is the same also that ascended up far above all heavens, that he might 
* fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fill all things.)]  
Paraphrase 10. And as his descent was on purpose to do us good, to bestow and scatter his graces among us; so his ascending again, though it were for a time the leaving of us, yet it was designed to the sending down the holy Ghost upon the Apostles, by that means to supply all our wants, to do what was necessary to be done to the planting and governing of his Church.)  
11. And he gave some Apostles, and some Prophets, and some note b Evangelists, and some Pastors and Teachers.]  
Paraphrase 11. And to that end he hath constituted some to be founders and governor's of all Churches, (see note on Joh. 20. 21. and on 1 Cor. 12. b.) others to teach and confirm them when they are founded (see note on Act. 15. e. and 1 Cor. 12. c.) others, follower's of the Apostles, sent to preach the Gospel, where the Apostles could not go, (see note on Joh. 20. 21.) others to reside as Bishops, and govern particular Churches, and instruct them also,  
12. For the 
† compacting, or knitting together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perfecting of the saints, for the work 
* of ministration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the ministry, for the edifying of the body of Christ:]  
Paraphrase 12. For the holding together the body of the Church, to frequent public assemblies (see note on 2 Cor. 13. c.) and either for the maintaining the poor by the contribution of the rich (see note on Lu. 8. a.) or for the supplying all the spiritual wants of the Church, and for the building of the Church, and farther instructing those that are in it, and bringing others into it:  
13. Till we all come in the unity of the faith, and of the 
† acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:]  
Paraphrase 13. Till Jews and Gentiles all coming to the Church, and joining in the same faith and profession of Christ, attain to full age, as it were, and stature, such as uses to have full knowledge belonging to it, viz. the perfect knowledge of Christ's will revealed to them:  
14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the note c 
* subtlety of men, through their craftiness for the managing of deceit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sleight of men, and cunning craftiness, whereby they note d lie in wait to deceive:]  
Paraphrase 14. Which may secure us from that which we now see is the fate of many, viz. to be (as children are wont) carried from one doctrine to another (as a wave of the sea is carried about with every wind that comes, sometimes this, sometimes another way) through the cheats and sorceries used by the Gnostics, and the cunning and industry of such false teachers, who are most dexterous in contriving of deceits, (see note on Judas f.) and laying them so, that they may get most Proselytes to them:  
15. But 
† keeping the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaking the truth in love, may 
* increase in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grow up into him in all things, which is the head, even Christ:]  
Paraphrase 15. But that preserving unity of faith and charity, we may improve (as members in unity with the head) and grow in all Christian knowledge whatsoever:  
16. note e From whom the whole body 
† compacted & cemented together by every joint of supply, according to its power in proportion of every part, works  fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.]  
Paraphrase 16. Christ being that head from whose influence, (as from the influence of the principal member, the body of any living creature is ordinarily compacted, and by the supplies that the veins and arteries binding fast the joints, afford to every part, proportionably to the power or efficacy of the one, and the wants of the other, doth daily increase and grow, till it come to perfect maturity, and all this through the mutual amity that is preserved in the body, so) the whole body of the Church being held together in frequent assemblies ver. 12. by every man's doing his best in the capacity he is in, towards the service of the Church, (or by means of the rich men's contributing to the maintenance of the poor, accordingly as one wants, and the other is able to supply) grows into a complete spiritual body fit for the service of Christ, and all this by the means of mutual love and charity.  
17. This I say therefore, and testify in the Lord, that ye henceforth walk not as 
* the rest of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  other Gentiles walk in the vanity of 
† their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their mind,]  
Paraphrase 17. This command therefore I give you with all earnestness in the name of Christ, whose Apostle I am, that being converted from heathenism to Christianity, ye do not any longer live after the manner of the heathens, in the vileness of those practices used in their idol-worships (see note on Rom. 8. h.)  
18. Having the understanding darkened, being alienated from the life of God, 
* because of the ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the ignorance that is in them, because of the 
† hardness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blindness of their heart:]  
Paraphrase 18. That long course of sin having blinded their understandings, so that they see not that which by the light of nature they are enabled to see, and by that gross ignorance and obduration of heart run into all impiety, are far removed from that life which God and nature requires of them.  
19 Who being 
* benumbed  note f past feeling have given themselves over unto lasciviousness, to work all note g uncleanness 
† inordinate desire, see note on Rom. 1. i.  with greediness.]  
Paraphrase 19 And in a kind of senselessness and benumbedness yield themselves up to all softness and impurity, to the committing of all inordinate unnatural sins of the flesh.  
20. But ye have not so learned Christ.]  
Paraphrase 20. The contrary to all which ye have been taught by the Christian religion, and therefore ought not to permit yourselves to be seduced by false teachers, the Gnostics, under pretence of Christian liberty to such unchristian licentiousness.  
21. If so be that ye have heard him, and have been taught 
* 〈◊〉  by him, as the truth is in Jesus;]  
Paraphrase 21. This certainly is your duty, and so you will believe, if you have known (see note on ch. 1. f.) and been throughly instructed in the truth of Christian doctrine,  
22. That ye put off concerning the former conversation the old man, which is corrupt according to the 
† lusts of deceit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deceitful lusts,]  
Paraphrase 22. To wit, that you should change your former course of life, and put off all your idolatrous uncleannesses that before you lived in, defiled and corrupted by unnatural lusts, (see 2 Pet. 1. b.) which now your false teachers the Gnostics desire to bring in again;  
23. And be renewed in the spirit of your mind;  
24. And that you put on that new man, which after God is created in righteousness and 
* holiness of the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  true holiness.]  
Paraphrase 23, 24. And being inwardly and cordially changed to new desires and pursuits, conform all your actions also to this new rule of Christian purity, and sincere unfeigned holiness.  
25. Wherefore putting away lying, speak every man truth with his neighbour; for we are members one of another.]  
Paraphrase 25. To this purpose these so many sins will be fit to be avoided at this time: First that of lying, which is a sin destructive to society, and for the restraining of this, ye must consider that not only all Christians, but all men are members of the same body, viz. of mankind, and sure one member never speaks false, or deceives another member, nor consequently must we lie to any man in the world, though he be not a Christian, much less when it is to the injuring of our fellow-Christians.  
26. Be angry, and sin not: note h let not the sun go down upon your wrath.]  
Paraphrase 26. Another sin to be guarded by you is wrath's and if you be surprised suddenly with any commotion of mind for any thing done injuriously to you or others, yet let it not break out into bitter or contumelious behaviour, or if it do, make all haste to subdue that rage, and to reconcile thyself to him that hath been thus injured by thee.  
27. Neither give place to the 
† calumniator, see note 〈◊〉 Mat. 4. a.  devil.]  
Paraphrase 27. And to this end take care that you give not ear to calumniators; or do not suffer the devil to gain in upon you, and bring you to those black detestable sins of malice, mischievous machinations, etc. by your continuing indulgently in this sin of wrath, v. 26.  
28. Let him that stole, steal no more; but rather let him labour, note i working with his hands the thing that is good, that he may have to give to him that needeth.]  
Paraphrase 28. A third sin is stealing, and despoiling of others, which some, under pretence of Christianity and their right to the creature, have freely ventured upon. They that have been thus guilty, let them reform, and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities, and enable them to supply the wants of others.  
29. Let no corrupt communication proceed out of your mouth, but that which is good to the 
* instruction of use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  use of edifying, that it may minister grace unto the hearers.]  
Paraphrase 29. A fourth sin is that of filthiness, from which ye ought to be so far removed, that not so much as your tongue should admit any impure word; and therefore be sure that no unclean discourse (so far from useful, that 'tis poisonous and infectious, as putrid, rotten meats) be indulged to among you, but in stead of it, that which is wholesome, profitable, instructive in those things that are necessary for a Christian to know, that it may bring advantage to them that hear you, and increase of piety, see note on chap. 5. c.  
30. And grieve not the holy Spirit of God, whereby ye are note k sealed unto the day of redemption.]  
Paraphrase 30. And repel not by your noisome conversation the holy Spirit of God, by which you are marked, and sealed, and set by, as wares that are by Christ purchased, to be used in his service, a Church of pure Christians, (see note on ch. 1. d.)  
31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice.  
32. And be ye kind one to another, tenderhearted, forgiving one another, ever as God for Christ's sake hath forgiven you.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Gave gifts] It hath been the manner of many nations, in their triumphs after victories, to go up to the city in pomp and splendour, to bring in captives bound, all people coming forth to the spectacle, and then to give solemn gifts or largesses to their friends and countrymen, or kindred, as ●art of the solemnity: So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph. And this is here accommodated to Christ in his victory and triumph over hell, accomplished by his death and resurrection. For to increase the solemnity of that, he went up to the heavenly Jerusalem, his own city, from which he came forth, carried the Devil and sin and death captives, showed them openly, shackled and unarmed, the Devil gagged and silenced in his oracles, death's sting pulled out, and sin left unable to hurt any that had truly repent of it; and, for a compliment of all, he sent his largesses to his Disciples and clients, the gifts of the Holy Ghost. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave, is in the Greek of the Psalm, 78. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received, probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies to give, so 'tis to receive also, as in English to take sometimes signifies to give, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Evangelists] The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist, by the way, Note on Mat. 9 l. and Joh. 20. a. To which somewhat may here be added, for the giving the full notion of it. As first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good news, or message, being common to that which is written, and which is delivered by word of mouth, two notions there are of Evangelist, one for the writer, another for the preacher of the Gospel. In the first notion we have the four Evangelists, of which two were Apostles of the twelve, Matthew and John, and yet those as ordinarily called Evangelists as the other two. But this is not the notion which belongs to this place (where Evangelist is a distinct office from Apostle) but the second, which denotes an office then known in the Church, when any that was taken notice of for some eminent degree of proficiency in the Gospel, and special abilities of utterance and diligence, etc. was upon recommendation of the Church (as it is said of Timotheus Act. 16. 2.) chosen by any of the Apostles to assist them in their work, and sent out with power of preaching the Gospel (and of doing miracles, and with gifts of healing, to that purpose) and of baptising those that should receive the Gospel, and with other powers also of ordaining Bishops, when the Apostle thought fit to allow it him. For as the office of Evangelist, being to preach to unbelievers, requires not the donation of all the Episcopal power, viz. of ruling, nor the power of Ordination necessarily, because when the Evangelist hath planted the faith, the Apostle himself may come and confirm, and ordain Bishops, as we see in Samaria Act. 8. 17. (and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name, saith on this place, Quamuìs non sint sacerdotes, Evangelizare tamen possunt sine cathedra, quemadmodum Stephanus & Philippus, Though they be not Priests, (that is, Bishops) yet they may Evangelize without a chair) so the donation of that superior power doth not yet make them cease to be Evangelists. And accordingly as Philip, which was but a Deacon (and therefore only preached and baptised the Samaritans, Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17.) was yet an Evangelist, and is so styled Act. 21. 8: so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches, and so to ordain rulers over them, as of Mark it is said that being sent into Egypt by S. Peter, he constituted Anianus Bishop of Alexandria; and so when Timothy was constituted Bishop of Ephesus, 1 Tim. 1. 3. he is yet commanded by S. Paul to do the work of an Evangelist, 2 Tim. 4. 5. that is, as he was Bishop of those that believed under that Metropolis, and of those also that should come in to the faith in all Asia, so he had also authority to make known the Gospel to them that knew it not, to call them to the faith, which is the peculiar notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Evangelize and to preach, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 28. 29. to gather disciples, as those words are opposed to teaching, Act. 15. 35. and c. 5. 44. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine, 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him, and the addition of so much more; so he that is an Evangelist, if he be farther invested with power of Ordination, may still remain an Evangelist, the power of constituting Bishops over them that believe and are baptised being reconcileable with the power of preaching to them that believed not. Only the word Evangelist denoting no more than that of being sent by an Apostle to preach, is indifferently used, whether he have the power of Deacon only, as Philip, or more, as of Timothy and Mark hath been affirmed, and so is here set after the Apostles and Prophets, and distinguished from Pastors and Doctors, that come after, by which the ruling Elder or Bishop is understood.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Sleight] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a die, might possibly signify inconstancy and mutability, because nothing is more variable than that. And so in Antoninus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signify the firmest constancy of mind. In this sense it might well enough agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, being carried about with the wind, etc. and so Xylander upon that place hath taken confidence to interpret it, that S. Paul advises us to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, saith he, nè omni vento doctrinae circumagi nos & in errores abripi patiamur, that we do not permit ourselves to be driven about, and snatched into errors by every wind of doctrine. But the Gloss of Phavorinus is more to be heeded, who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, craft, subtlety, dexterity to deceive; and agreeably the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here set with it, in the sense wherein we proverbially say of a cunning cheat, that he sets the dice upon us. And so Eusebius out of Irenaeus speaking of Marcus, saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceitful artifice, such as Conjurers use, Eccles. Hist. l. 4. c. 11. See Theophylact, who comparing the false teachers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers, saith of them, that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remove the simple as they please, as at dice they can cast what throw they have a mind to; and this, saith he, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever their deceitful artifices have a mind to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Lie in wait to deceive] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place may thus be collected. Hesychius seems to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arts, for so I suppose the words in his glossary must be mended, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows after, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to use any artifice, and to deceive. The word, saith 
* Tom. 3. p. 879. l. 4●.  S. chrysostom, is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in speeches in work●, in wrestle. In speech it is set down by the Rhetoricians for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 217. and because these are all designed to the working on, and persuading, the auditors, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus to contrive the speech, that it may probably be most persuasive: see Chrysost. Tom. 4. p. 416. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he otherwise dressed up the same thing and proposed it more softly, or calmly, and cunningly. So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly, calling it idolatry, etc. but after another manner contrives and forms his speech, so as it may best persuade, by concealing what is likely to avert. So in Marcus Eremita in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 941. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you desired some method, and exhortatory discourses, that is, some colours of persuasion. And the like arts of dissimulation and disguise as these, in all sorts of actions, and particularly in combats, are in like manner expressed by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 6. 11. the crafts and ambushes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the treacheries, deceits, and cunning contrivances of the devil. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that is not apt to be deceived by any subtleties, contrivances, concealments, as in Hermes Trism. l. 13. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most wise Judge, that cannot be imposed upon by any artifices of the advocates or pleaders. And thus in this place, the craftiness of men is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the managing and contriving of their false doctrine so, as they may be most likely to persuade and gain upon seducible auditors.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. From whom the whole body—] This verse hath much of difficulty in it, and the first part of that is, whether, Christ being called in the former verse the head of the Church, the influences that here are said to come from him, and are set down by Analogy with the natural body, are those that come from the head, and not rather from the heart. To this the solution may be easy, first, that it is very probable, that in a man's body the growth is from the head. For the animal spirits are by the nerves conveyed to the nourishing and increasing the several parts, through the whole body; and those nerves descend from the brain by the spina dorsi, and are from the vertebrae there branched out over the whole body, from whence it comes to pass in crooked persons, where the vertebrae are displaced, that the growth is thereby hindered. And then the Analogy will hold exactly to the Church, the body of Christ, that it receives its supply for increase, or growth, from Christ the head. Secondly, that if this be not so, but that the heart should be found to be the fountain both of life and growth, yet the Analogy here will still hold, it being reasonable to affirm that Christ supplies the place of both these parts in the Church, is the head to rule and direct, and the heart also to supply it with all it wants, with graces for the beginning and increase of life. In the next place therefore, it is not easy to give an account of that phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sufficiently expounded by Hesychius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring to friendship; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the body, signifies a close conjunction, somewhat above that agreement of parts, or fitting together, noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent; that signifying the fitting one part to another by jointing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or putting together, but the latter, the fastening them when they are so jointed, either as by cementing, or by pinning, or by clapping plates of iron upon them, which will keep them from falling (or being plucked) asunder: and this is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 19 First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally by touches, or contiguous, but not continuous parts, that is, by joints, so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tango, because though the joints, like several pieces of timber fitted together, do touch one another, yet there is not that continuity, as in each part is discernible: and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by ligatures, and bands, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by every touch, that is, every joint, without mention of the bands. Where there being no matter of doubt but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands denote the veins and arteries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those ligaments of the body, by which the blood and spirits are conveyed to every part, it must follow, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined with it must signify the joints that are so cemented, and kept together with these bands, and so by both of them there, and by one here, (comprehending also the other under it) the body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  supplied by the one, and knit together by the other. And then it being evident that this place and that are parallel, it will follow, First, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, every touch, or contiguity, or joint, will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touches and ligaments in the Plural there; and Secondly, that the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows here, must be the latter of two Substantives, and denote the office or use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the joints, and veins, and arteries, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to supply, or contribute to every part that which it wants, as in the place to the Coloss. the body is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive, to be thus supplied and provided for by them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The third difficulty is, what is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that will now be more easily salved. For the supply being made by the veins and arteries (that knit the joints) to all the parts of the body, those parts that receive the supply being after mentioned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting their proportion of want, the degree or measure of their capacity of receiving it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs belong to the Agent in this supply, the joints, and veins, and arteries, that thus contribute to the wants of each part; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify by, or according to, their operation, or operative virtue, or efficiency, or power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proportion of every member, that is, in proportion to what every member wants, not only for its present subsistence, to repair what is daily lost, but for growth also, till it attain to the full dimensions that belong to it. The last difficulty is, why when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body is the Subject of the Proposition; and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause's increase is the Predicate that connects with it, here is yet added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body, thus, the body causeth increase of the body. But that is answered also by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body in Greek is answerable, which signifies not only body, but beings, essence, and being joined with any thing else, signifies that to which it is joined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body, that is, himself; and so here 'tis taken, and so signifies no more but that the body by those means specified causeth increase of itself, that is, is daily nourished and increased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the building up, or improving, itself in love, which is, as it were, the reciting of the whole verse, and applying of it to the business in hand, the Church, as it is the body of Christ; that as union and kindness, and the supply that is made by one part of the body to the other, is that that sustains and gives growth to the body, so is amity and joining together in common assemblies, and the rich men's and the maturer and stronger Christians contributing their supplies to the temporal, but especially to the spiritual wants of the poorer and weaker, a means of increasing and building up the Church of Christ, wheresoever it hath been planted. By what hath been here said thus largely, that other parallel place Col. 2. 19 is sufficiently explained also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Past feeling] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, saith Pausanias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cease to feel cold; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Actively to labour, but Passively to suffer pain. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that through extreme cold are numbed, and can neither feel, nor do any thing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Uncleanness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S Basil ad Diodorum, the word is used for those abominable sins not to be named, whether of men or women.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Let not the sun go—] What is here advised by the Apostle, is parallel to the directions of the ancient Philosophers, known by the Ephesians to whom he wrote. Aristotle distinguisheth in this matter, Eth. l. 7. c. 6. between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are highly enraged, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter, or contumelious in their anger, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be reconciled, whom elsewhere he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that hardly are dissolved, hardly put off their displeasure, Eth. 4. 5. These three sorts are here referred to by the Apostle. The first (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is intimated in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be angry, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether by that be meant sudden anger and hastiness, or whether distemper and rage, conceived upon any the greatest provocation. This first degree is here supposed, and the exhortation founded in the presence of it, which yet concludeth not this whether suddenness of passion, or inordinacy of rage, to be no sin; for certainly the contrary to the slowness to anger is elsewhere commanded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 1. 19 and so of the charitable man it is said 1 Cor. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is slow to anger. And Psalm 2. 4. whence these words are recited from the Septuagint, 'tis certain, those that are there spoken to did sin, in being displeased at Gods setting up David; and their rebellion against him was but an higher degree of it, of which he forewarns them in the next words, sin not, that is, fall not into that horrible sin. The second sort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is forbidden in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sin not, this being the first aggravation of the fault of anger indulged to, that it becomes bitter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 5. an exasperation, or paroxysm of this evil humour. And the third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is here expressed by the very same colour, that the ancient Philosophers, the Pythagoreans, had thought fit to express it by. For of them, saith Plutarch, de Fat. am. that when they fell into any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely through anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the sun went down, they shook hands, and were dissolved, (directly contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or made friends again. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the sun go down upon your wrath, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperation of anger, which breaks out into bitter words, and so all one directly with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the contumelious behaviour produced by anger, the Apostles command is, that he that hath been guilty of it, must come to temper, and sue for reconciliation, (as the same Pythagoreans did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shaking hands and embracing one another) before the sun go● down, that is, either speedily (as Christ advises, agree with thy adversary quickly) or else before the time of solemn praying to God, which was constantly at evening, and so the exhortation here will bear proportion with that Mat. 5. 23, 24. If thou bringest thy gift unto the altar, and there remember'st that thy brother hath aught against thee (as he that hath been reproached by thee in thy wrath hath.) leave there thy gift, and first be reconciled to thy brother (that is, obtain his reconciliation to thee) and then, and not till then, thou mayest offer thy gift.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Working with his hands] The reason of the conjoining of the prohibition of stealth, and the precept of labour, will be discerned by remembering the old verse in Phocylides, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  There is no way for a sluggard to live, but by stealing, and acts of that kind. And so saith chrysostom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stealing is an effect of idleness.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Sealed] The special use of a Seal, and that which in this and other places of the Scripture is most commonly referred to, is that of a mark or Character set upon wares or commodities that are bought by any; and b●cause men were as ordinarily bought as any other commodity, nothing was more ordinary then to set a seal or mark upon them, either in their forehead or some other part, to distinguish them from all other men's servants. So saith Theophylact on Rom. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that hath not the seal, is not the servant, or goods, of the Master, who is expressed to be so by that seal. Thus Rev. 7. 3. the sealing is there accommodated to the servants of God, who are there supposed to be bought, and are now farther to be rescued out of the temporal ensuing danger, and as a token of that, sealed in the forehead; as servi, servants, in respect of the original of the word, à servando, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who being spiritually rescued and saved already from the pollutions of the world, are now to be delivered from the approaching destruction, when, without that mark of discrimination, the good and ill might all be involved in the same calamity. See Note on Rev. 7. c. Thus when Joh. 6. 27. 'tis said that God the father hath sealed Christ, the meaning is clear, that by the miracles which he did, and especially by the Holy Ghost's descending upon him, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he, he had owned him his servant, Isa. 42. 1. (see Note on Mat. 3. l.) and demonstrated it as punctually, as if he had marked him in the forehead that this was his anointed special servant, sent by commission from him, discriminated from all others, and that whatsoever he said, was the will and pleasure of God. In reference to what was there said of Gods sealing Christ, is that which is here said to be understood also. For there the Spirits coming down upon Christ was the sealing of him, the signifying that he was God's servant sent on his message to the world; and here in like manner the Ephesians are said to be sealed by the Spirit to the day of redemption, that is by the preaching of the Gospel, and settling of a Church among them, which is an effect directly of the Holy Ghosts descending on the Apostles (as before upon Christ) and an act of the office of the Holy Ghost by which the Ephesians that were believers were demonstratively pointed out to be by God designed to his service, to a gracious Christian life, and nothing so contrary so grievous to this Holy Spirit, as their neglecting and contradicting these designs of God, living unchristianly▪ v. 29. By this 'twill be easy to under●and the like phrase 2 Cor. 1. ●2. where also, as here, to Gods sealing us is strait added his giving his spirit as a pledge, etc. So Eph. 1. 13. ye were sealed by the holy Spirit of promise, that is, by that holy Spirit promised by Christ, and in the Gospel called, the promise of the father, Luk. 24. 49. which wheresoever it is given (that is where a Church is settled and established) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pledge or first part of that inheritance or portion, which shall hereafter be bestowed on those which by this appear to be received and acknowledged as servant and sons of God.    

CHAP. V.  
1. BE ye therefore 
* imitators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  followers of God as dear children;]  
Paraphrase 1. Be ye therefore as diligent to render yourselves the pictures and resemblances of God, which hath thus vouchsafed to be your Father, as any children are by nature in the lineaments of the face, or by institution in the qualities of the mind, like to their natural parents.  
2. And walk in love, as Christ also hath loved us, and given himself for us, an note a offering and sacrifice to God for a sweet smelling savour.]  
Paraphrase 2. And continue constant to death in the profession of the Christian faith, (see note on Rev. 2. b.) thereby imitating the love of Christ to us, who that he might confirm and seal the truth of his preaching for which he was sent by God, offered up his own life, was willingly content to die; which death of his, as it was for our sakes, so was it most acceptable to God, and so cannot be better compared, then to a meat-offering or drink-offering, which being offered for our sins unto God (and of the former a part burned upon the altar, and the rest for the use of the Priest, Leu. 2. 3. but the latter wholly consumed on the altar,) is said to be of a sweet savour unto the Lord, and Gen. 8. 20. to satisfy for us, and work our peace.  
3. But fornication, and all uncleanness or 
† inordinate desire, see note on Rom. 1. h.  covetousness, let it not be once named amongst you, as becometh Saints:]  
Paraphrase 3. And for the Gnostick noisome foul practices, unlawful, unnatural, riotous lusts, let them never get the least admission among you, but be utterly detested by you, according to that obligation that lies on you as Christians, in opposition to the heathens:  
4. 
* And filthiness, and foolish speaking, or jesting, which are things unseemly, but rather graciousness.  Neither filthiness, nor note b foolish talking, nor jesting, which are not convenient: but rather note c giving of thanks.]  
Paraphrase 4. And so all unclean gestures, and obscene talking, or unsavoury jests to cause laughter, which are all unbeseeming a Christian: but purity, chasteness, graciousness of language, opposite to the filthiness before, or else blessing and praising of God, a far fitter subject for our rejoicing.  
5. For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the kingdom of Christ & of God.]  
Paraphrase 5. For by the Christian doctrine ye are assured, that he that is guilty of any unlawful, especially unnatural, inordinate lust (see Rom. 1. note i.) those sins which were used in the mysteries of the heathens, is an absolute Gentile person, hath no portion in the Church of God under Christ, nor inheritance in heaven. See note on 1 Cor. 5. 1.  
6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.]  
Paraphrase 6. Let no man flatter you, that these are tolerable for a Christian, for they are the very sins for which God hath so plagued the heathens, as he did Sodom, etc.  
7. Be not ye therefore partakers with them.]  
Paraphrase 7. Do not ye then join in their sins, that ye may not in their punishments.  
8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light,]  
Paraphrase 8. For though ye were formerly heathens, yet now ye are become Christians, and that lays an obligation on you, and all such as you, to live like Christians,  
9 (For the fruit of 
* or light: for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see v. 8, and 11.  the Spirit is in all goodness, and righteousness, and truth)]  
Paraphrase 9 (For that Spirit that God hath sent among us in the preaching of the Gospel, being the Spirit of God, must bring forth all kindness, justice, fidelity, and such like, (Gal. 5. 22.)  
10. 
† Examining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Proving what is acceptable unto the lord]  
Paraphrase 10. Searching and approving, and accordingly practising, whatsoever you shall find acceptable to God: see note on Rom. 2. f.  
11. And have no fellowship with the unfruitful works of darkness, but rather 
* discover them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reprove them.]  
Paraphrase 11. And go not ye to their heathen mysteries, comply not with their close dark abominable practices, but oppose and help to bring them to light, that they may leave them, (the secrecy being the only thing that secures and continues them in them.)  
12. For it is a shame even to speak of those things which are done of them in secret.]  
Paraphrase 12. For those secret practices are such that they dare not appear in the light, and therefore are by the devil, who prescribes them as parts of his worship, appointed to be used in close recesses, which are called their mysteries, as the highest, but indeed the vilest part of their religion, (see note on Rev. 17. c.)  
13. But all things 
† being discovered by the light are m●de manifest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that are approved are made manifest by the light; for whatsoever doth make manifest, is light.]  
Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villainies, as light is the direct means to discover what darkness hath hid, and to make them renounce and forsake it, when they see it is seen and abhorred by men.  
14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall 
* shine upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give thee light]  
Paraphrase 14. According to that saying of Isaiah, c. 60. 1. Arise, be enlightened, for thy light is come, and the glory of the Lord is risen upon thee; that is, this Christian estate is a lightsome condition, and engages every man that expects to have his part in it, to get out of all these horrible dark secrecies, which are put to shame and discomfited by the light.  
15. See then note d 
† how ye walk exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that ye walk circumspectly, not as fool, but as wise,]  
Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively, to which end ye will need great circumspection, as being placed in the midst of such temptations and dangers, by one or other ready to be ensnared on every side. If your circumpection be not intense enough, ye will be ensnared as fools in their lusts and compliances, which bring such carnal temptations along with them; and if ye be over earnest in admonishing them, and vehement unseasonably, ye will exasperate and incur the danger Mat. 7. 6. of being rend by the swine.  
16. note e Redeeming ●he time, because the days are evil.]  
Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove, so ye have need of prudence and wariness and wisdom of behaviour, because the world is at this time full of corruption, and of contumacy, and persecuting of all good and orthodox Christians.  
17. Wherefore be ye not unwise, but understand what the will of the Lord is.]  
Paraphrase 17. And therefore see that ye be not corrupted by their insinuations, but let the knowledge of your Christian duty so fortify you, that ye be not befooled or ensnared by them.  
18. And be not drunk with wine wherein is note f 
* dissoluteness  excess; but be filled with the Spirit:]  
Paraphrase 18. And do not ye, like those heathens in their Bacchanals, inflame yourselves with wine, to which all manner of inordinate lust is consequent, (and then think ye are inspired, and able to prophecy by that means) but let your hearts be filled with zeal and devotion (see note on Luk. 9 c.)  
19 Speaking to yourselves in note g Psalms, and Hymns, and spiritual songs, 
† chanting (or with thanksgiving chanting, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 3. 16.) and singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  singing and making melody in your hearts to the Lord,]  
Paraphrase 19 And let all your mirth and jollity be expressed in the several kinds of hymns, etc. that are used among Christians, after a pious manner, singing, and inwardly in your hearts rendering praises to God, and not finding out such gross carnal ways of expressing your joys, as the heathens use;  
20. Giving thanks always for all things unto God 
* even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the Father, in the name of our Lord Jesus Christ;]  
Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you, through our Lord Jesus Christ;  
21. Submitting yourselves one to another in the fear of 
† or, Christ, for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God.]  
Paraphrase 21. Yielding obedience to those to whom 'tis due, in subordination to God, obeying their lawful commands upon God's command to honour them, but yet not doing any thing in obedience to them which is forbidden by that superior Law of God.  
22. Wives, submit yourselves unto your own husbands, as unto the lord]  
Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law, which in this and other things doth no way disannul, but rather confirm God's first institution.  
23. For the husband is the head of the wife, even as Christ is of the Church, and he is the Saviour of the body.]  
Paraphrase 23. And the same obligation that lies on the Church to obey Christ, viz. because he is the head of it, lies on the wife to obey the husband, who is the head of the wife, 1 Cor. 11. 13. by the law of creation, which is in force among all nations; and as Christ did for his Church, so it is the office of the husband, as of the head, to take care for, and secure, and defend the body which belongs to it, that is, to do all that he can for the good of the wife.  
24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.]  
Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things, but extended unlimitedly to all, where there is not a prohibition of some superior law (see v. 21.) as the Church is to be regulated by Christ, and those whom he hath placed over it, in all things.  
25. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it,]  
Paraphrase 25. And, by the same rule of analogy with Christ, the husbands are obliged to express that care of their wives, that love to their good, as Christ had to the good of his Church, which is his wife (for whom he laid down his life)  
26. That he might sanctify 
* it, having cleansed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and cleanse it with the washing of water by the word,]  
Paraphrase 26. That he might purify it from all sin, & to that end appointed baptism, therein obliging us to forsake the devil, etc. and covenanting to give us grace to do so, and to that adding his word, the whole doctrine, commands, promises of the Gospel, as a powerful means to oblige and enable us to do so, or baptising us in the name of the Father and the Son and the holy Ghost. Theophylact.  
27. That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.]  
Paraphrase 27. And all this, that as a wife he may set it out in beauty and comeliness, as a garment come new out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time of custom and habit; the former more easy, the latter hard to be removed; and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it.  
28. So ought 
† husband's] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men to love theirwives, as their own bodies: he that loveth his wife loveth himself.]  
Paraphrase 28. And this love of the husband to the wife must be as to a part of himself (for so Eve was taken out of Adam.)  
29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church.]  
Paraphrase 29. And not to love a man's self, and every part of that, is unnatural; and therefore every sensible man will love his wife as part of himself, & endeavour her good, as Christ doth the Churches, with all the zeal imaginable.  
30. For we are note h members of his body, of his flesh, and of his bones.]  
Paraphrase 30. (For he is the head of the Church, and we are members of him.)  
31. For this cause shall a man leave his father and mother, and shall 
* ●leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be joined unto his wife, and they two shall be one flesh.]  
Paraphrase 31. And this is the reason of that precept in the first creation, that a man shall at marriage put off all other nearest relations, so far as to prefer this newly contracted relation before them all, of two to make up one common person, Gen. 2. 24.  
32. This is a great mystery; but I speak concerning Christ and the Church.]  
Paraphrase 32. This place of Genesis is spoken literally of marriage, but it hath also a divine, secret, mystical sense in it, to denote first the forming of the Church, after the manner of Eve out of Adam's side. Adam was alone, God casts him into a dead sleep, then takes a bone out of his side and makes a woman meet for him, and she is the mother of all living. So Christ being the second Adam, and alone also, he is cast into a dead sleep on the Cross, and then out of his side the Church is form; and she becomes his spouse, and so the mother of all living, in the spiritual sense. (See Prosper de predication. l. 1. c. 1.) Secondly, the conjunction consequent to this marriage between Christ and his Church, who are literally one flesh, by Christ's assuming our nature upon him, and mystically one body, by the strict union which he hath made, both by infusing his graces, as the head to the members, and obliging us to continue in him, as members in union with, and subjection to, the head. And so the Jews themselves say of the taking Eve out of Adam's side, that it was to signify the marriage of the most highest, God blessed forever, who left his father in heaven (saith chrysostom) to cleave to this wife, this spouse of his, the Church.  
33. Nevertheless let every one of you in particular so love his wife even as himself, and the wife see that she 
† fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reverence her husband.]  
Paraphrase 33. The short is, that by the law of our creation confirmed, and not disannulled, by Christ, and exemplified to us in his dealings with his spouse the Church, every Christian husband is bound to account of his wife as of a great part of himself, and accordingly to love and care for her, and she back again, as to the head, behave herself reverently toward the husband.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Offering] The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice, is ordinarily observable: see Heb. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Burnt-offering and sacrifice for sin, v. 6. where, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bodies of beasts wholly burnt upon the altar (of which therefore no part came to the Priest, Heb. 13. 11.) so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or meat-offering, the flour and oil Leu. 2. 2. of which part was burnt with fire, and the remnant was Aaron's and his sons, v. 3. And as of the former of these, when it was offered by Noah, Gen. 8. 20. it is said that the Lord smelled a sweet savour, v. 21. and that as a token that his wrath was pacified, as it follows, the Lord said in his heart, I will not again curse the ground any more, etc. so Leu. 2. 2. the other is said to be an offering made by fire, a sweet savour unto the Lord. And accordingly here to the mention of offering and sacrifice, meat-offering and burnt-offering, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a smell of sweet savour, which notes this death of Christ, which is expressed by it, to be a means appointed by God for the averting his wrath from us, for the appeasing and reconciling him to us, as those sacrifices were wont to do, and an engagement to us to live such lives as may be acceptable to God, contrary to the noisome lusts ver. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Foolish talking] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies foolish speaking, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same, only with this addition of designing it as jest, to move laughter (and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ridiculous person, or one that causeth laughter) there is no question. But that the text may here reasonably be thought to confine them both to obscene and filthy discourse, may also appear, not only by the company that they are set with, fornication, uncleanness, inordinate lust, filthiness, but especially by the reason that is rendered for the abandoning of all these, v. 5. For this you know, that every fornicator, or unclean person, or inordinate lustre, which is an idolater, hath no inheritance in the kingdom of Christ or of God. Where if ●hese two be not of the same sort with the former, belonging all to uncleanness, that enumeration in the reason would not comprehend the severals in the exhortation, which it must be supposed to do. To this purpose therefore it is first observable of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking, that it is the Scripture elegance to express uncleanness by folly; so folly in Israel is adultery; and so in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matters of Venery, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish, and in Aristophanes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking folly may be speaking obscenely: secondly, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is joined with it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, and so is but an explication of it) as it is by Hesychius rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking, so it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy, unclean speaking: thirdly, that after all these here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being in the plural, belongs equally to all the foregoing words, and that signifying not barely that which is not convenient, but indecent, foul, unbecoming, doth by a kind of propriety belong to that of immodest, unclean behaviour: fourthly, by this way of rendering these words all manner of uncleanness will be comprehended in this prohibition; that in the members, acted through all the sorts, will be comprehended in the three words ver. 3. that of unseemly behaviour, gestures, etc. under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness v. 4. and that of the tongue in the other two words of foolish speaking, or jesting: fifthly, it is ordinarily known how much of the wit and jesting of wicked profane persons consists in this one subject of obscene and scurrilous discourse, and so how reasonable it was, in the prohibiting all uncleanness, to name that of obscene jesting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which, I suppose, was meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putrid, rotten communication, c. 4. 29.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Giving of thanks] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be matter of some question. It signifies ordinarily thanks giving; and that belonging especially to God (from whom all mercies are received, and to whom all thanks are due) may be meant here by the word, though no mention of God be added to it: and so the Context may well bear, Let there be no unclean scurrilous jests used among you, but rather giving of thanks, that is, Let the Christians way of mirth be far from that of obscene wit; the recounting the mercies of God in Christ, calling you from darkness to his marvellous light, will far better become a Christian, and to this purpose see ver. 20. But yet it may be observed what notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of which this word is compounded) several times in the Epistles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for piety, Christian virtue in general. Thus c. 4. v. 29. where the corrupt communication is forbidden, and in stead of it the good commanded, for profitable instruction, or edification, this is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it may give grace, that is, afford spiritual advantage in increase of piety, in the hearers. So Col. 4. 6. Let your speech be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with grace, that is, gracious, pious, seasoned with salt, contrary to the putrid, corrupt, mentioned to the Ephesians. So Col. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with grace singing, that is, after the manner of pious gracious persons, in a Christian manner: and so 'tis also Eph. 5. 19 in the reading of the Kings MS. And agreeably to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gracious pious woman, Prov. 11. 16. And so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify in this place, gracious, pious, religious discourse in general, being set opposite to the filthy, obscene discourse preceding, and not to be restrained to one species of it, recounting the mercies of God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. That] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally in the New Testament is not to be rendered that, but how, especially when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take heed how you hear, and 1 Cor. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him take heed how he superstruct. And so 'tis here to modify the accurate walking, and accordingly 'tis answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as, that they behave themselves warily between the two dangers of being corrupted on one side, and devoured on the other; in the first not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as easy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seducible people, in the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wise, prudent men, that can manage their affairs to the best advantage, and not run hazards to no advantage.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Redeeming the time] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it have a sense very unlike the English words redeeming the time, yet cannot well be literally rendered otherwise, then either so, or buying out, or gaining the time. Theodotion useth it in the Active, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dan. 2. 8. by that rendering the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there the Vulgar have, redimit is tempus, and we, gaining, or buying the season, referring particularly to the delays that they sought to make, thereby to save themselves from danger. The full meaning of the phrase in that place is, to use caution, and cunning, and dexterity, whether by delays, or any other means, for the saving of themselves from that danger that was threatened them, v. 5. And it seems to be a proverbial speech, which the use had made to signify more than the very literal of the words imported; and you may find it used in Authors in the same or like words. So in Plutarch, who sets it down for an Apophthegm of Scipio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seeing the madness of the enemies, he bid them buy the safety of the time, that is, avoid fighting with them at that season, for that it was with Commanders as with Physicians, who used not the sword or lance, but in extreme cures. 
Tom. 4. p. 148. l. 12.  Thus S. chrysostom interprets it by the contrariety to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undergoing superfluous dangers, and such as bring no gain: and again he explains this exhortation by paying tribute, etc. and never opposing them in any thing, but in preaching the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
p. 146. ●. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in things wherein they hurt not, give them no occasion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The very preaching the Gospel shall bring their rage upon you, let it not take other beginning. Thus in Nazianzen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 14. of Julian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where buying out of time is a proverbial expression for carrying himself cunningly, dextrously concealing (what he had not a mind to discover) his ill disposition under a disguise of gentleness. And proportionably 'tis so here, to use all prudent artificial devises to preserve them from the evil times then present, times of high corruption, and so of danger to their souls, wherein the carnal heathen sensualities (to which they had such temptation, and which were used in their mysteries and devotions) were very frequent among them, and against which the warning is very particular in the former part of the chapter, v. 6, 7, etc. and to which he returns again, as far as concerns drunkenness (the expression of the heathens devotion in some of their worships, the Bacchanalia) ver. 8. And that 'tis this wisdom and dexterity which is here primarily meant, in respect of those spiritual dangers, the snares that were near their souls, may be conjectured by the verse immediately following, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause, for this evilness of the days, they are advised not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools (as v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as fools, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no longer children, or fools, c. 4. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but understanding (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting that prudence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we speak of) what the will of the Lord is, that is, how contrary Christianity is to those heathen courses, which now by the cheats of the Gnostics are put off and commended to them, ver. 6. as things that are absolutely indifferent. Besides this it may be applied also to that other prudence for avoiding of persecutions, as those are expressed by evil days, Gen. 47. 9 and Psal. 49. 5. not to throw ourselves upon dangers unseasonably, where there is no probable advantage in our prospect, but to speak and exhort when 'tis likely to prosper, and at other times to refrain; and this may properly be styled gaining the time, watching opportunities, and when interposing would prove gainlesse, then to hold the peace, and expect some fitter season; see Rom. 12. 11.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Excess] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies generally being given up to all wickedness, particularly luxury, meaning by that not only excess of drinking or eating, or wasting an estate, but especially giving himself up to riotous enormous lusts: thus Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthiness, insatiableness; and so when of the prodigal Lu. 15. it is said that the means of spending his patrimony was his living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. that is interpreted v. 30. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devouring his livelihood with harlots. And then we may discern the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of drunkenness and filling themselves with wine, in which, saith he, there is (not excess, as that signifies immoderate drinking, for that was contained before in drunkenness, or being filled with wine, and to say that in drunkenness or in wine were immoderate drinking, would not be so commodious, but) unclean inordinate behaviour, all kind of Venery and enormous lusts: so Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It signifies incontinent lust, for that is begotten by drunkenness: and so it is true not only in common observation, that inflaming themselves with wine betrays men to all uncleanness, but particularly in the heathen Bacchanals (to which he seems to refer, by opposing to them the being filled with the Spirit, and expressing that in Psalms, etc. the Christian way of rejoicing, contrary to their prophesying Wisd. 14. 28. or their mad howl in their Orgia) where after their drinking, uncleanness was wont to succeed, as in the Israelites Idol-feasts, after their sitting down to eat and drink, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  'tis added, they rose up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sport, or mock, which that it belongs to this of uncleanness, see Note on 1 Cor. 10. c. And so this is a seasonable exhortation to the Christians at Ephesus, living among the heathens, and in danger to be seduced by the Gnostics to the Idol-feasts, that in stead of the Bacchanals, and unclean consequents of them, which were their way of worship to their idols or devils, they should entertain themselves after the Christian manner of singing Psalms, blessing and praising of God, which is the Christian jollity, to be preferred before those heathen bestial practices.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Psalms and hymns and—] The difference of these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalms, hymns, songs, must be fetched from the Jews who have three sorts of Canticles, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amputavit, a concise verse, which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psalm; secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise, celebration, depredicating of any thing, which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn; thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum or cantio, whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum canticorum, the song of songs, and to this answers here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, spiritual or Christian, is both in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the like drunken, sensual gorge and Ovations in their Bacchanalia, and perhaps in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then among them, as of praying, so of singing also, by that extraordinary gift of the Spirit, 1 Cor. 14. 26. see Note on Judas f.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Members of his—] It is the manner of the Sacred writers to express a complex body by the enumeration of the several parts of it, as the heaven and and earth for the world, evening and morning for the natural day, and many the like; see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more than he: and so the whole importance of the verse is, that we are members of Christ, and nothing else, (see Note on Joh. 6. d.)    

CHAP. VI  
1. CHildren, obey your parents in the Lord: for this is 
* just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  right.]  
Paraphrase 1. And so likewise all children and subjects must be obedient to their parents and Princes, now under the Gospel: for this is commanded by the Law in the Old Testament, which Christ came not to evacuate, but to confirm.  
2. Honour thy father and mother (which is the first commandment with promise,)]  
Paraphrase 2. For so are the words of the fifth Commandment of the Decalogue, Honour thy father and mother, not only thy natural, but civil Parents, and all other placed over thee by God, or the laws under which God hath placed thee. And this is the first commandment of the second table, and that with a promise annexed to it,  
3. That it may be well with thee, and 
† thou shalt have a long time on the land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou mayst live long on the earth.]  
Paraphrase 3. viz. of prosperity and long life in the land of Canaan, as it concerned the Jews, and to all others of prosperous peaceable living upon earth, (toward which obedience to superiors is ordinarily an eminent means of security, see Mat. 5. 5.) and of eternal bliss in heaven by the promise of Christ.  
4. And ye fathers, provoke not your children to wrath: but bring them up in the 
* discipline and nurture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nurture and admonition of the lord]  
Paraphrase 4. And parents likewise are to behave themselves lovingly and gently toward their children, and not to tempt them, by tyrannical usage of their power, to disobedience, but use all care to bring them up in the knowledge of their duty to Christ.  
5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling in singleness of your heart, as unto Christ:]  
Paraphrase 5. And do not think that Christianity hath set all servants at liberty, or given them any privilege of disobeying those whose servants they are according to the course of this world, be they heathens, etc. But let all such know themselves to be obliged to perform obedience unto their masters, with all diligence and sincerity (see note on Phil. 2. c.) as unto Christ, who sees their hearts, and lays this command on them.  
6. Not with eye-service as men-pleasers, but as the servants of Christ, doing the will of God 
† or, from the soul with good will doing them service, for the King's MS points it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  from the heart;]  
Paraphrase 6. And this not only to avoid the displeasures of their masters, (which will extend no farther then to those things which they can see whether they be done or omitted, and consequently punish in them) but upon sense of obligation to the Law of Christ, who can see the secrets of the hearts, and so must be served accordingly;  
7. With good will doing service, as to the Lord, and not to men:]  
Paraphrase 7. viz. with uprightness and cheerfulness, a voluntary obedience, which may approve itself to Christ, and not a forced one, which arises from fear of man, and so extends no farther than the master can see and punish:  
8. Knowing that whatsoever good thing any man doth, the same shall be received of the Lord whether he be bond or free.]  
Paraphrase 8. Knowing that as all other performances of duty, so his faithful service to his master, shall be rewarded in him by God.  
9 And ye masters, do the same things to them, forbearing threatening: knowing that 
* or, the Lord both of them and you, for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  your master also is in heaven, neither is there respect of persons with him.]  
Paraphrase 9 And the masters must use their servants, as fathers were appointed to use their children ver. 4. not wrathfully and imperiously, but calmly and gently, either as knowing that they themselves have a master to obey, who commands them to do thus; or knowing that you and they are but fellow-servants in respect of Christ, and indeed that if masters do not their duty, they shall be as punishable before God as any others of the most inferior degree, God favouring or sparing none upon so slight considerations as these, of their being greater men in this world than others.  
10. Finally, my brethren, be strong in the Lord, and in the power of his might.]  
Paraphrase 10. Finally, brethren, consider the all-sufficience and omnipotence of his might, who is able to sustain you against all opposition of men or devils, and confirm yourselves in the faith, and cheer up yourselves with that consideration.  
11. Put on the 
† complete armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whole armour of God, that ye may be able to stand against the 
* contivances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wiles of the devil.]  
Paraphrase 11. And make use of all the defensatives and weapons that Christ hath afforded you, to the repelling of all the temptations and stratagems of the devil, that ye may be able to hold our against all his assaults, both of force and cunning.  
12. For we wrestle not against flesh and blood, but against principalities, against powers, against 
† the worldly rulers of this age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the rulers of the darkness of this world, against 
* spiritual parts, or spirits, for the Syriack appears to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spiritual wickedness 
† in heavenly places humane  in note a high places.]  
Paraphrase 12. For the combat for which we are to be fortified, is not against any ordinary humane enemies, but against the several ranks of devils, the chieftains and gods of this present idolatrous heathen world, and against those evil spirits that are in the air, all grosser carnal, and all more spiritual dangerous sins, of pride, heresy, and malice, etc.  
13. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand.]  
Paraphrase 13. The variety and greatness of the danger being thus considered, makes it reasonable for you to arm yourselves in every part, with all that the Christian faith hath provided you with, that in time of temptation ye may be able to hold out against the contrary allurements of those heretics, and in conclusion to be so far victorious, as not to have been ensnared on any side.  
14. Stand therefore, having your loins girt with truth, and having on the breastplate of righteousness,  
15. And your feet note b shod 
* in the readiness  with the preparation of the Gospel of peace;]  
Paraphrase 14, 15. Let your military preparations against these assaults be these: first, Truth, the doctrine of the Gospel in opposition to heathen errors and heretical insinuations, and set that be your military girdle (see note on Luk. 12. b.) that keeps on all the other armour, and fits you to make use of it, and withal will restrain you from all libertinism and licentiousness, as a girdle restrains and keeps in the body. Secondly, Righteousness, sincere faithful obedience to Christ, to guard the whole man from assaults of sin, as the breastplate guards him, Isa. 59 17. Thirdly, The practice of Christian charity and peaceableness, to supply the place of shoes, that ye may go on expeditely in the Christian course, and not fall or miscarry by the way, through the traps that heretics and schismatics lay to wound and gall you, and hinder your progress.  
16. 
† Unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of 
* the wicked me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the wicked.]  
Paraphrase 16. Fourthly, Faith, or the believing both the promises of Christ to all reformed penitents, and the threats to all impenitent sensual persons; which will keep temptations ●rom entering, and be able to allay the pleasures of those sensual baits proposed to you, either by Satan of any other tempter, which, like poisoned darts (which are wont to inflame the parts that are wounded with them, and therefore are called fiery darts, as the serpents with poisonous stings are called fiery serpents) will wound you to death, if the consideration of your duty, the promises and terrors of Christ, received by your faith, do not help to quench them.  
17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.]  
Paraphrase 17. Fifthly, The hope of salvation, which may serve as an helmet, Isa. 59 17. to bear off any blow (at least secure you from the hurt of it) that can light upon you. And sixthly, ●he Spirit, that is, the word of God, which may serve as a sword to assault the assailants, and destroy them, to slay all that is temptation in them, by proposing to the Christian much stronger motives to obedience, than the world can afford to the contrary.  
18. Praying 
† at every season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  always with all prayer and supplication in the Spirit, and 
* to this very purpose watching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  watching thereunto with all perseverance and supplication for 
† or, concerning all holy things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all saints,]  
Paraphrase 18. Praying heartily and fervently (see note on Luk. 9 e.) upon every opportunity and time of need, for God's assistance to enable you to persevere, and for the removal or averting of temptations; not so much for secular, as spiritual things (which Theophylact sets as the meaning of the phrase in the spirit) and then adding vigilancy to prayer, and so continuing and persevering in a constant performance of that office of prayer, for all virtues and graces that are needful for you, and all means that may tend to the securing or increasing holiness in you.  
19 And for me, that utterance may be given unto me that I may open my mouth 
* with authority, see note on Joh. 7. a.  boldly, to make known the mystery of the Gospel,]  
Paraphrase 19 And let not these your prayers be wholly confined to yourselves, but let me have my part in them, that I may be enlarged from my present restraint, and so have liberty to propagate the faith of Christ (see note on 1 Cor. 1. b.) and publicly, or freely, or with authority (see note on Jo●. 7. a.) to p●each to the Gentiles, and in stead of the heathen mysteries, wherein all their impieties are acted, to reveal to them the nature of the Gospel, to which they are initiated, the purity and holiness which are there required:  
20. For which I am an Ambassador in 
† ● chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bonds: that therein I may speak boldly, as I ought to speak.]  
Paraphrase 20. (For the maintaining of which I am persecuted, and being imprisoned, do still continue to preach it) that I may by it be emboldened to speak as I ought.  
21. But that ye also may know my affairs, 
* what I due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and how I do, Tychicus a beloved brother, and faithful minister in the Lord, shall make known to you all things:  
22. Whom I have sent unto you for the same purpose, [that ye may know our affairs, and that he might comfort your hearts.]  
Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict, but give you matter of rejoicing.  
23. Peace be to the brethren, and 
† or, compassion, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  love, with faith from God the Father, and the Lord Jesus Christ.  
Paraphrase 23. I beseech God the Father, and our Lord Jesus Christ, to bestow upon your whole Church the grace of peaceableness, and charity, and true faith.  
24. Grace be with all them that love our Lord Jesus Christ in 
* incorruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sincerity. Amen.]  
Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ, and are not corrupted out of it by any of the baits or seductions of these times. See note on Rev. 2. b.  
Written from Rome unto the Ephesians by Tychicus.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. High places] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be soon discerned, first, by remembering that the several regions of the air, and all above the globe of the earth, is in the Hebrew styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and in the Greek of these books, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify those places, the several regions of the air: secondly, that the Syriack reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits, and the phrase spirits of wickedness readily signifying wicked spirits, and those oft used to denote Devils, the spirits of wickedness in heavenly places will be no more than the powers of the air under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince, c. 2. 2. that is, devils under Beelzebub the prince of the devils. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  These are here distinguished from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worldly rulers of the darkness of this age. Noting several sorts of devils, either in respect of their mansions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Ignatius ad Ephes. aerial or earthy spirits; or else of the inclinations which they suggest. The earthy devils suggesting grosser carnal appetites, filthiness of the flesh, etc. the aerial, pride, vainglory, malice, etc. the filthiness of the spirit. And the Gnostick heretics by power of sorcery seducing men to both sorts of these filthinesses, all fleshy abominable lusts, and all malice and rancour against the Orthodox Christians, it is here truly said, that they were to contend with both sorts of evil spirits, terrestrial and aerial, the terrestrial that ruled among the heathen dark parts of the age, and the aerial wicked spirits.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Shod] The use of shoes in the celebration of the Passeover hath been formerly observed: For so the Israelites were commanded at their eating of it, that they might be ready for their journey, to have each of them their shoes on their feet; so when the Apostles, Mar. 6. 8. were commanded to be shod with sandals, the meaning is, that they should be ready to take their journey. So in 
* in Captiv.  Plautus, calceati dentes, shod teeth, that is, ready to devour the feast. So the Egyptian virgins were not permitted to wear shoes, that is, to be ready to go abroad. All this belongs to the explication of this phrase, as it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in readiness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  denoting the preparation or readiness for the journey, the whole Christian course, for which the doctrine of peace and charity doth provide and furnish them. But then this is not all, for the shoes are here mentioned among the armour (and so 
* p. 331.  Strabo lib. 10. speaking of the Cretian youths, saith of them, that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, use military attire and shoes) and so they clearly were, and were ordinarily made of brass. A mention we have of them in the story of Goliath, his greaveses of brass; and so among the Grecians they were so ordinary, that they are known in Homer by that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brazen-shooed Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus, who had greaveses of brass or iron, 
lin. 634.  as also of silver, in Virgil, l. 7.  
Aut laeves ocreas lento ducunt argento,  
They cover their boots with silver.  
The use of these was to defend their feet against the gall-traps which were wont to be thrown in the fields or ways, to stop their marches, sharp stakes sticking up to wound or gall their feet, and make them that had fallen upon them unable to go afterward. This use then of the shoes for marching is here referred to, and the Gospel of peace, the obligation to peace and charity, (that lies upon Christians by the Gospel, and which is here set before faith, and hope of salvation) is the furniture or preparation for the feet, supplies the place of those greaveses, fits us for our Christian course, which beyond all things, consists in preserving of peace with all, and especially now in opposition to those heretics that broke the unity of the Church, and breathed out nothing but malice and persecution against all the Orthodox Christians, and laboured all they could to draw others to partake with them.     

THE EPISTLE OF PAUL THE APOSTLE note a TO THE PHILIPPIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THE conversion of the Macedonians, and among them first of the Philippians, to the faith by the labours of Paul and Timothy, is set down Act. 16. 12. and Act. 20. 3. where having had very good success among them, & after his departure having received many testimonies of their kindness and constancy, and now being prisoner at Rome, Epaphroditus their Bishop being sent from them to him with a supply of money, about the year of Christ 59 he returns them this Epistle by Epaphroditus, full of kind acknowledgements and cheerfulness; and Timothy, who had been with S. Paul at Philippi, being now at this time at Rome with him, he is joined with Paul in the front of the Epistle. One thing is farther observable in this Epistle, that upon the news of S. Paul's imprisonment at Rome, (certainly his first imprisonment there, see c. 1. 25, 26. and c. 2. 23, 24. and not that immediately preceding his Martyrdom) the Gnostics, the known enemies of the cross of Christ, c. 3. 18. (which are not for confessing a crucified Saviour, or a persecuted faith) joining with the Judaizing Christians, were very ready to infuse their discouragements, persuading to Judaize, c. 3. 2. as among the Galatians they had done. And by way of necessary antidote against these seducers, he opposeth the benefit which Christianity had received by his sufferings, c. 1. 12. and the no loss, but advantage which should come to him by it, v. 19 and then conjures them to unity and perseverance, c. 2. warns them against the Gnostics, c. 3. and again encourages them to constancy, c. 4.  

CHAP. I.  
1. PAUL and Timotheus the servants of Jesus Christ, to all the saints in Christ Jesus which are at note a Philippi, with the note b Bishops and note c Deacons,]  
Paraphrase 1. I Paul the Apostle that preached the Gospel to the several cities of Macedonia, but first to Philippi, Act. 16. 12. & Timothy that accompanied me in that work, Act. 16. 1. to all the Christians that are in Macedonia, of which Philippi is a Metropolis, and therein especially to the several Bishops of the several cities, and the Deacons that attend upon and assist them,  
2. Grace be unto you and peace from God our father, and from the Lord Jesus Christ.]  
Paraphrase 2. Send greeting in the Lord.  
3. I thank my God upon every remembrance of you,]  
Paraphrase 3. I cannot but render thanks to God (the author of all the good which is wrought in any) as often as I think of you;  
4. Always in every prayer of mine for you all making request with joy,]  
Paraphrase 4. And accordingly whensoever I pray for you, I cannot do it without rejoicing;  
5. For your 
* communication toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship in the Gospel from the first day until now:]  
Paraphrase 5. To consider your great liberality toward the propagating the Gospel (see note on Act. 2. e.) which hath been observable in you since your first receiving the faith until this present time.  
6. Being confident of this very thing, that he which hath begun a good work 
† among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you, will 
* perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perform it until the day of Jesus Christ;]  
Paraphrase 6. And I make no doubt but that God, who hath wrought this and all other Christian graces in you thus far, will proceed to consummate it, (upon your persevering to make use of his grace) and to reward it at the great day of doom.  
7. Even as it is meet for me to 
† to have this care for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  think this of you all, because I have you in my heart, 
* as those that are all my copartners of grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in as much as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of note d my grace.]  
Paraphrase 7. This affection to you it is but justice for me to have, as considering that you both in sufferings, and in the defence (see v. ●7.) and maintenance of the Gospel have joined and participated with me, done and suffered the same things that I have done.  
8. For God is my record how greatly I long after you all, in the bowels of Jesus Christ:]  
Paraphrase 8. And before God I solemnly protest to have it in the highest and most passionate degree of Christian love imaginable:  
9 And this I pray, that your love may abound yet more and more in 
† acknowledgement & all sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge, and in all judgement:]  
Paraphrase 9 And I daily pray that your Christian charity (which already expresses itself in liberality toward the Gospel, and suffering for it, v. 5, 7.) may yet farther increase more and more, so that ye may acknowledge and discern whatever ye ought to do, have a quick sense of your duty in every particular:  
10. That ye may approve things that are excellent, that ye may be 
* pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sincere and without offence till the day of Christ.]  
Paraphrase 10. That ye may continue constant unto the truth, examine first, and then approve, and like, and practise all Christian virtues in the highest degrees (see note on Rom. 2. f.) and not be led into evil under the show of good, but remain unblemished and spotless unto the day of judgement, and so bring Christianity into a reputation among men,  
11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.]  
Paraphrase 11. Bringing forth all manner of Christian fruits, those works of piety and charity, which are commended by Christ above what was by the Law of Nature or Moses required, which may tend to the honour and praise of God.  
12. But I would ye should understand, 
that concerned me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brethren, that the things † which happened unto me, have fallen out rather unto the furtherance of the Gospel:]  
Paraphrase 12. As for myself, and the things that concern me, my sufferings and imprisonment at Rome, you may please to take notice that they have tended to the advancement rather than hindrance of the Gospel.  
13. So that my bonds in Christ are manifest in the note e 
* hall, or place of judicature  palace, and 
† to all others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in all other places.]  
Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of, and so to be propagated both to all the officers of the Emperor in the Courts, (the Romans that act under him) and also to all others.  
14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear.]  
Paraphrase 14. And withal many that have received Christianity, through the confidence and courage that the example of my sufferings and patience hath infused into them, have with much more zeal and constancy then formerly made confession of the faith.  
15. Some indeed preach Christ even of envy and strife, and some also of good will.]  
Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me, by giving such success to my preaching, now that they see me under restraint, preach the Gospel of Christ by way of emulation, hoping and endeavouring to get that glory to themselves; and some do it out of good liking of what I have done, and out of a pious intent, desiring sincerely to maintain what I have preached.  
16. The one preach Christ of contention, not sincerely, supposing to 
* or, stir up, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  add affliction to my bonds:]  
Paraphrase 16. The former sort of these do it out of unkindness to me, not out of design seriously to advance the service of Christ, but esteeming of me by their own affections, they suppose they shall gall and grieve me thereby, and so add to my present sufferings:  
17. But the other of love, knowing that I am set for the defence of the Gospel.]  
Paraphrase 17. But others out of a sincere kindness toward me and the Gospel, as knowing that what is befallen me, is in defence of the Gospel, or for my defending it, and consequently but duty in me who have not intruded myself, but am by Christ from heaven called and sent with commission for discharge of this office.  
18. What then? notwithstanding every way, whether 
† by occasion, or by  in note f pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice.]  
Paraphrase 18. And so by one means or other, some to vex me, others out of respect to the words preached by me, do farther propagate it: and though this is by the former sort done maliciously, and the good that comes from it be only accidental, not intended, but only occasioned by them, yet 'tis matter of rejoicing to me that the Gospel of Christ is preached and published by this means.  
19 For I know that this shall turn* to my salvation through your prayer, 
† to salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the supply of the Spirit of Jesus Christ,]  
Paraphrase 19 For I am confident, by the help of your prayers, and by the assistance of the Spirit of Christ attainable thereby, that what hath thus befallen me, shall be a means of advancing the salvation of many;  
20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or by death.]  
Paraphrase 20. As I verily persuade myself, and hope that God will so assist me, that I shall express no pusillanimity in any thing, but continue as constant as ever, and as bold (Joh. 7. a.) to confess Christ and preach the Gospel, and so, whether by life or death, advance the kingdom of Christ, by preaching it, if I live, by signing the truth with my blood, if I die.  
21. For to me 
† living is Christ, and dying gain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to live is Christ, and to die is gain.]  
Paraphrase 21. For as for myself, thus it stands with me, if I live, my life shall be spent in Christ's service; and if I die, my death tends to mine own unspeakable advantage and joy, and to the service of Christ also, whose glory may be advanced by my dying his martyr (see ver. 20.)  
22. 
* But if it be living in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But if I live in the flesh, this is note g 
† to me worth my labour, and  the fruit of my labour: yet what I shall choose, I wot not.]  
Paraphrase 22. On the other side, my living in the flesh is matter of some advantage also: life is in itself, and for the advantages of serving God and increasing our crown, a desirable thing, and so the scales being in a manner even, I know not what to choose.  
23. For I am in a straight betwixt two, having a desire 
‖ to go home or return.  to note h depart, and to be with Christ, 
* for this is much rather to be preferred, or better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is far better.]  
Paraphrase 23. But I am in a great difficulty, equally inclined on both sides, on one side having before me the benefit of death, as of a return into my country, which is the vision and society of Christ, and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdom, and the benefit that will redound to me:  
24. 
† But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nevertheless to abide in the flesh is more needful for you.]  
Paraphrase 24. And on the other side, considering the advantage which may accrue to you, which is far greater by my life, and that which you can very ill spare.  
25. And note i 
* this, I know, I hope, that  having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith;]  
Paraphrase 25. And on this latter consideration of the want you have of me, and the benefit you may reap from my life, I am sure that this is the thing I desire and hope, that I shall be some time permitted to live as a means of growth and proficiency to you, and of giving you comfort in your Christianity;  
26. That your rejoicing may be more abundant in Jesus Christ 
† through me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for me, by my coming to you again.]  
Paraphrase 26. That you may rejoice the more through the goodness of Christ, by reason of me, that is, of my coming yet again to be present among you.  
27. Only 
* behave yourselves worthy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let your conversation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel:]  
Paraphrase 27. Only let your course of life be such as becomes the citizens of this divine city, the members of the Church of Christ, whose saith ye have received, that whether present or absent, I may hear such things of you that I may take comfort in, viz. that you have the same affections and common designs, all jointly contending, the best you can, to propagate the faith of Christ, to gain men to embrace the Gospel.  
28. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God.]  
Paraphrase 28. And whatsoever opposition ye meet with, let it not discourage or affright you, but look on it only as a sign or testimony that they are wretched obdurate people, but that you are the true pendent believers, rescued out of the snares of sin, and that this testimony is given by God himself of you,  
29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake:]  
Paraphrase 29. Who hath vouchsafed you this favour, to suffer for, as well as to believe in, Christ, which is a proof of your sincerity and constancy, and an instance of God's goodness and favour to you.  
30. Having the same conflict which ye saw in me, and now hear to be in me.]  
Paraphrase 30. Suffering in the same manner as ye see and hear of me that I suffer.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Philippi] The Philippians here named must (by Analogy with the Corinthians, and the rest to whom the other Epistles are addressed) be interpreted to be of a larger extent than the inhabitants of that one city, and either to contain all the Christians throughout all Macedonia, or at least all that were under that Metropolis. For that Philippi was such, is the distinct affirmation of S. Luke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Act. 16. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philippi is the prime, or first, city in the province of Macedonia; that is, either of all Macedonia, as one wider Province, or at least of one Province of it. And it is there added that it was then a colony, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, inhabited by Romans (from whence it is that v. 21. they speak of themselves as Romans:) and such colony-cities that were so inhabited by Romans, were generally (though not only they) pitched on by the Roman Praetors or Precedents to be the cities whither the neighbouring regions should come for justice, the places of assizes, etc. and so became the chief cities. So 
* Epist. 247.  Photius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The city of Philippi being a metropolis of the Province of the Macedonians, and this expressly speaking of it as it was in S. Paul's time, Act. 16. 21. where the inhabitants of it, as of a Roman Colony, call themselves Romans. So S. chrysostom on Act. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Luke sets down the places, as writing an history, and showing where the Apostle spent any time, he names only the greater cities, (such are Metropoles) and passeth by the rest, making Philippi, thus named, one of those greater. And this is supposed by the ancient writer under Ignatius' name, in Epist. ad Tarsens. when he tells them to whom he writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Churches of the Philippians, in the plural, salute you, that is, the Churches under that Metropolis. And therefore when Philippi is by the Geographers (and out of them by the author of the argument of this Epistle) affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little city under the Metropolis Thessalonica, it must be remembered that that definition belongs to some other time, probably long before that of S. Paul's writing here, or, in the Acts, his preaching to them. For so 'tis certain that this city built and thus named by Philip King of Macedon, had formerly been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whence was the proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of a golden mine which Appian saith was near it) and was then a small city; which hinders not but that how under the Roman Empire it might be improved and advanced, especially being now a Colony of Romans; (and being so, 'tis not imaginable it should be subject to Thessalonica, a city in another Region, 
* Vid Anton. August Itip●●ar p. 103  an hundred and ten miles off from it, which was no Colony.) As when in Palestine, Caesarea Stratonis became a Colony of the Romans, called Colonia Prima Flavia, by 
* Net Hist. l. 1. c. 13.  Pliny, à Vespasiano deducta, the Prime Colony called Flavia, as being brought thither by Flavius Vespasianus, it became also, in respect of the Ecclesiastical Government, a Metropolis, under which Jerusalem itself was. For that many cities became Metropoles, which formerly were not, there is no doubt, and is affirmed in the 12. Can. of the Council of Chalcedon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cities are honoured with the names of Metropoles by the Emperor's letters. So also Strabo, Geog. l. 17. p. 840. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Provinces have been at several times variously divided; which concludes the Metropoles to be changed also: and l. 13. p. 629. giving an account of the confusion of Provinces by him observed, he saith it was caused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Romans distributed them not according to the divisions of tribes, but another way, according to the keeping of courts and assizes. And thus doth 
* Nat. Plist. l. 5. c. 29.  Pliny set down for Metropoles of Asia, Laodicea, Sardis, Smyrna and Ephesus, upon this only account, that the courts were kept there to which other cities resorted. The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was now changed and advanced into Philippi, and a Metropolis of Macedonia, by being a Colony of the Romans, was originally a city of Thrace, and so is affirmed to be by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so 
* In Peripl. p. 26.  Scylax Caryandeus among the cities of Thrace hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next after Neapolis. And 
* p. 74.  Eustathius on Dionysii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to the same effect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seating it on the bank of Strymon, where 
* De situ Or●. l. 11. c. 2.  Pomponius Mela in his description of Thrace placeth Philippi, and so doth Pliny Nat. Hist. 
* c. 11.  l. 4. in his Survey of Thrace, A Strymone— intus Philippi Colonia: and so Dio describing Pangaeum Montem in Thrace saith 'tis close by Philippi. But granting all this of the former times, 'tis yet certain that at the time of S. Paul's converting this city, it was changed from the ancient form, first it was a Roman Colony, and the inhabitants thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans, Act. 16. 21. and in that state made a Metropolis of the adjoining part of Macedonia, where the Roman Perfect kept his assizes for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. According to this Division saith 
* In L. in Lusitan.  Ulpian, in provincia Macedonia Dyrracheni, Cassandrenses, Philippenses Italici Juris sunt. This may be illustrated à pari. Nicopolis is by 
* Tom 4. p. 406. l. 36.  S. chrysostom affirmed to be a city of Thrace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nicopolis is a city of Thrace, but borders on Macedodia, (in like manner as Philippi did;) and yet in the Subscription of the Epistle to Titus we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Nicopolis of Macedonia. This may serve to give account of the varieties which seem to be among writers about this city. And as in Civil, so in Ecclesiastical divisions such variety is observable. Those cities were chief and Metropoles where the Gospel was first planted, and thence communicated to the neighbouring regions. And such was Philippi, as 'tis clear by the story of S. Paul's preaching the Gospel in Macedonia, Act. 16. 9, 10, etc. and 1. Thess. 2. 2. first at Philippi, then after at Thessalonica. In which respect, of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priority of conversion to the Faith, and being S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-fruits in that region, some privilege belongs to Philippi even before Thessalonica, that chief Metropolis of Macedonia, viz. that Philippi was the elder sister in the Faith, and so in that respect, though not in others, the prime Metropolis of Macedonia. Hence it is that the liberality of the brethren of Macedonia (in common) 2 Cor. 11. 9 is imputed to the Philippians peculiarly, Phil. 4. 16. by which it appears that all the Christians of that region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Macedonia are contained under that title. And so though there be but one Epistle written by S. Paul to these Philippians, yet S. Polycarpe mentions Paul's Epistles (in the Plural) to them, by which learned men understand those other inscribed to the Thessalonians, that other chief city of Macedonia, which might therefore belong to Philippi also. And to that the severe adjuration of the Apostle, 1 Thess. 5. 27. seems to belong, where he adjures them by the living God that that Epistle be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the holy brethren indefinitely, that is, I conceive, to all the Christian, in each Church of Macedonia. And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia, 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea, the chief Metropolis of Phrygia, to which Colosse is adjoined as a secundary, Col. 2. 2. By all this appears how in Philippi there may be more Bishops than one, indeed as many as were in all Macedonia, at least as in the cities under that Metropolis.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Bishops] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes in the Old and New Testament, hath been said already, Note on Act. 1. b. viz. praefecture or ruling power in the Church. But whether this belonged to singular persons, one in each city and region adjoining, or to a number of such, ruling together as colleagues, hath been of late controverted by some, and this place▪ which mentions in Philippi Bishops in the Plural, hath been a principal testimony to conclude that in one Church there were many Bishops. This, if it were granted and consequently, that Bishops here denote no other than those whom we now call Presbyters, would be of no force to infer this conclusion, That Churches in the Apostles times were ruled not by single Bishops, but many Presbyters; because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands, and though absent in body, yet by letters (being present in spirit) exercise that power over them: Or 2dly, if the Apostle had constituted a Bishop over them, yet 'tis possible that at the writing this Epistle the Chair might be vacant, or that the Bishop might be absent. And indeed Epaphroditus, who is by Theodoret and others affirmed to be Bishop of Philippi, by 
* On chap. 2. 25.  Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor, which that it is the title of Bishop, we have formerly showed, (Note on 1 Cor. 12 d.) appears c. 4. 18. to have been with Paul at this time, when he wrote the Epistle, (so saith Theophylact, that the Clergy are mentioned in this, and in no other Epistle, because they had sent Epaphroditus with necessaries for the Apostles use) and to have carried the Epistle to them, which one thing might make it inconvenient to inscribe the Epistle to him. And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him, under the name of his yoke-fellow, that is to look to the relief of the widows▪ supposing him present at the opening of the letter. But there is no need of such answers as these to avoid the force of this argument. That which hath been said Note a. will give a clear account of it, that Philippi being a Metropolis, under which were many other Churches, which had each of them a Bishop▪ all those Bishops are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural, as this Epistle was written to all those cities or Churches, and not only to that of Philippi. Of this it is clear in Ecclesiastical writings, that there was a Bishop constituted by the Apostles. For so 
* Prescript. c. 30.  Tertullian distinctly mentions it for one of those Churches which derived the pedigree of Bishops from the Apostles as founders. And Ignatius, S. Paul's successor at Antioch, in his Epistle to them, names Vitalis as their Bishop, and the Latin old copy of Polycarps Epistle to them mentions Vitus, which is surely the same. And though that Epistle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and Deacons only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet considering the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one, viz. all the Bishops of the cities under that Metropolis, which may well be contained under the title there prefixed to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Church of God adjoining, or belonging, to Philippi. And indeed as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is a note of Prefecture, and so may fitly belong to the Bishop in each city (see Note on Act. 11. b.) in all the places of the New Testament, so there is little reason to doubt of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops. The first mention of it is Act. 20. 28. where those that had been called Elders of the Church, v. 17. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops of the flock, set over it by the Holy Ghost: where, if the fl●ck were the Christians of any one city, there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters. But it is apparent that the flock is the Christians of all Asia, of which it is said c. 19 10. that all that dwelled in Asia heard the word of the Lord, and almost all Asia were converted, saith Demetrius v. 26. which Paul c●lls the opening of a great door to him in those parts, 1 Cor. 16. 9 And consequently the Elders or Bishops there, are the Bishops of all Asia, at least those that belonged to Ephesus as their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys in Arg. Epist. ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. Ep. ad Diosor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euse●●. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ord. throne. Metrop. ad Calcem Codini.  Metropolis. To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis & Presbyteris ab Eph●so & proximis civitatibus, the Bishops and Elders being assembled at Mil●tus, from Ephesus and the next of the cities. And therefore S. Paul in his oration to them tells them, they had known how he had been with them all the time from the first day that he came into Asia, c. 20. 18. noting those to whom his speech was addressed to be the Bishops of Asia, and not of that city only. The next mention of Bishops (beside that in this place) is that 1 Tim. 3. 2. He that desires the office of a Bishop, etc. A Bishop therefore must be blameless, etc. and in the same words Tit. 1. 7. In both which places, as it is agreeable to the affirmations of the Ancients (see Note on Act. 11. b.) that there should be constituted Bishops only and Deacons in the several Churches, (there being no middle order yet in use) so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops, and not those whom we now call Presbyters, is the joint affirmation of chrysostom and Theophylact and Oecumenius. 
† Chrys. in 1 Tim. Hom. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there was need of more Bishops, and of those which preside in every city. And again, 
* Theoph. in Tu. 1. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders in every city] he there means Bishops, as also in the Epistle to Timothy: And when he saith in every city, it is because he would not have the whole Island entrusted to one, but that every city should have there own Pastor. And so saith 
† l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebius of Titus, that there being an hundred cities in Crete converted to the faith by S. Paul, Titus had the bishopric of them all, that is the Metropolitical power; that he might ordain Bishops under him, saith 
* Arg. Ep. ad Tit.  Theodoret; that he might exercise judicature and ordination, saith chrysostom and Theophylact. There are no more mentions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament, and in all these it is fairly appliable to the Bishops, or single Praefects or Governors of Churches: And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture, yet is not this to be understood so, that either, and both of them signifies indifferently those whom we now call Presbyters, but that they both signify Bishops, one settled in each Church by the Apostles, there being no use of that second order in the Church, till the number of believers increased.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Deacons] Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken at large, Note on Luk. 8. a. both as that signifies indefinitely to serve, and as to wait at the table, and give every man his dimensum from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence to distribute to the poor, to all that want. And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that (especially and principally) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving tables, distributing to the poor, v. 2. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily ministration ver. 1. But (beside that those seven were not wholly employed in those inferior employments, but Stephen and Philip made use of for the preaching of the Gospel, cap. 7. 8. and Samaria converted and baptised by the latter of them, and he therefore called Philip the Evangelist, Act. 21. 8.) it is every where clear, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to that notion, but taken in a more general, for any officer, or servant, or minister, without particular notation of the kind wherein the service or ministry consists, and being taken in an Ecclesiastical notion, shall signify any inferior Church-officer, however employed by the Bishop or Apostle to whom he belongeth. The original of this word and office is to be taken from the Jews, among whom the ministers and officers that attended the Judges in every city, Deut. 16. 18. are in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Rabbins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers, and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministers of the synagogue, or Consistory, and juniores, the younger, saith Maimonides, such as had not attained to the age of Doctor; and these sure are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that buried Ananias, Act. 5. 6. These 
† Haer. Ebion.  Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a word lightly varied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and saith the Deacons in the Christian Church are directly parallel to them: For as they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keepers of the treasure, so did they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perform all ministerial offices indifferently. And of them the Jews have a saying, that about the time of the destruction of Jerusalem the learning of the wise men, that is, Doctors, was degenerated into that of the Azanitae, and the learning of the Azanitae into that which was compatible to the Notaries, noting the subordination of the Azanitae to the Doctors, and of the Notaries to the Azanita. From hence appears the notion and office of these Deacons in the Christian Church, those that attended and waited on the Bishop, and did whatsoever he appointed them, preach, baptise, etc. read the Gospel, attend the Bishop in ministering the Sacrament of the Lords supper, receive the oblations from the sub-deacon, and bring them to the Bishop, mind the people in performing the several parts of the divine office, call on them to pray, to sing, to hear, to kneel, etc. And as these were first trained up for these ministeries in the family of the Bishop, so were they after in Religious houses and Colleges, or Monasteries, (which appear by the ancients to have been seminaries of the Church, and not instituted only for prayer and devotion:) and such, when they have used the office of a Deacon well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3. 13. purchase to themselves a good degree, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the scholiasts, shall soon ascend higher, as Clemens being Peter's Deacon at Rome, succeeded him in the Episcopal chair. Proportionable to which it was, that afterwards the Bishops were chosen out of Monasteries, Gregory Nazianzen, Basil, chrysostom, etc. Thus is the word Deacons to be understood in this place, being joined to Bishops, as those that attend on them in every Church, and were then next to them, there being not then (as far as appears) any middle sort of Church officers instituted betwixt the Bishops and them. And the same is certainly the notion of it in that other place, 1 Tim. 3. 8, 12. where the rules are given for the qualifying them that are ordained to that office (as before had been given for the Bishops) in stead of which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient men, Tit. 2. 2. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons, in this more comprehensive notion, as it contains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of ministrations, 1 Cor. 12. 5. And these are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of God 1 Thess. 3. 2. the title that was then bestowed on Timothy, as the fellow-labourer of Paul in the Gospel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Chryst, as of Epaphras 'tis said, Col. 1. 7. our fellow-servant (all one with his fellow-labourer before) who is for you a faithful minister in Christ, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord, as of Tychicus, Ephos. 6. 21. our beloved brother and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful minister in the Lord. In all which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those adjuncts is applied to those assistants and attendants on the Apostles, that were, as they pleased, employed by them in the Gospel. Besides these, other places there are wherein 'tis applied to the Apostles themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deacons' or ministers simply, 1 Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God, 2 Cor. 6. 4. of Christ, 2 Cor. 11. 23. Ephes. 3. 7. 1 Tim. 4. 6. of the Church, Col. 1. 25. of the Gospel, ver. 23. of the New Testament, 2 Cor. 3. 6. And this still in a more general notion, as it denotes servants, officers, of what kind soever.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. My grace] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies any favour or mercy of God, should here peculiarly be used for the sufferings which had befallen S. Paul in the discharge of his office, will not appear strange, if first it be considered, how often this state of suffering is mentioned by Christ, and by S. Paul, S. Peter, and S. James, as an eminent mercy of Gods to them who are thus honoured by him, & accordingly that it is to be looked on as matter of all joy (in their account) whensoever it befalls any; secondly, if it be compared with ver. 29. where the Philippians suffering for Christ, as eminently as their believing in him, is mentioned as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was granted them by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace, or mercy, or special favour of God. As for that which is affirmed in both these verses, that this Church of Philippi was thus persecuted for Christianity, and so participated with him in his bands or sufferings, though it be not mentioned in the story of the Acts, yet it is in itself easy to be believed, (and by these testimonies put beyond all question) the Jewish unbelievers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Palace] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Latin (and so in Greek and same) the common hall, or court, where judgement used to be had, the Praetor being a Roman officer in their judicatures; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place where the people meet, saith Phavorinus: and so sure it signifies here, and S. Paul's being imprisoned, and brought before the judges, might be a means to make Christianity known to the bench and the whole court. Thus one of his Judges had told him that he had persuaded him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little way, to be a Christian, which is the thing that here seems to be related to, or some other of the same nature.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Pretence] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a pretext or pretence (and so is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true cause) but also an occasion, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he seeks occasions, Prov. 18. 1. and so it seems to be taken here, (and so more fitly to connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by all means, than it could do if it were rendered in pretence,) thus, by all means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether by occasion only, that is, accidentally, and not by a designed causality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or whether by truth, that is, by a direct real way of efficiency.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Fruit of my labour] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Latinisme, operae pretium, and so to signify accordingly worth my labour, worth doing, as we say a desirable thing. So Theophylact renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fruitless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, for I bring forth fruit by this means.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. To depart] Of the many acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none seems more proper to this place than that which is in its self most simple and plain, that it signify to depart this world, or retire, remove out of this life, migrare, abire, discedere, reverti; every of which is usually taken for an expression of death, and are answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Syriack here makes use of, the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses's time came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depart, or, that he should depart, out of the world: and so 2 Tim. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is ordinarily rendered, the time, or season of my departure, or decease. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Palladius (Hist. Lausiac. p. 506. A) to lose from thence, or most properly to return, alluding to Eccles. 12. 7. where the body returns to the earth as it was, to the place from whence originally it came out, and so the spirit unto God that gave, or first breathed, it into the first man. And so ordinarily in Christian Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the like. And for the original of this use and acception of the word, nothing can be more probable than that it is a phrase of the Mariners, who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lose from the haven, when they go out, oram solvere, and absolutely solvere, to lose; and when they do this by way of return homewards, then 'tis properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Luk. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is coming home, returning from the marriage feast. So 2 Mac. 8 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retiring disorderly. So the method of reducing conclusions to their principles is by Aristotle styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philoponus, & again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* In 2 Tost.  a returning, or running back, from the conclusions, or effects, to their Principles; adding that it is a metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from travellers returning to their homes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a return from strangers to one's own home is thus styled.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Having this confidence] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat an obscure phrase, and may best be explicated by two considerations. First, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hoping with some confidence, answerable to the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope, but 2 Kin. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasion, confidence. So v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoping confidently this very thing. So 2 Cor. 1. that which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hope, v. 13. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this persuasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope, or, am persuaded, or, of this I am sure, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used) that I hope, or am persuaded. And this is very agreeable to the matter in hand, where to comfort them in their sadness for his afflictions, he minds them that, in order to their good, he foresees it very probable that he may be permitted to live, and though he knows not by any certain revelation whether he shall or no, yet this he knows that he hopes, and considering Gods dipensations of providence, is verily persuaded (which also includes his desire) of it.    

CHAP. II.  
1. IF there be therefore any consolation in Christ, if any comfort of love, if any 
* communication of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship of the Spirit, if any bowels and mercies;  
2. Fulfil ye my joy, that ye 
† mind the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be like minded, having the same love, being of one accord, of one mind.]  
Paraphrase 1, 2. I therefore conjure you by all those benefies which are afforded us in Christ, by the great joy and pleasure there is in loving one another, by that liberal effusion of graces from the Spirit of God (see note on Act. 2. d.) and by your affection and compassion toward men in calamity, and particularly toward me, at this time a prisoner for Christ, that to all the other matter of rejoicing that I have concerning you, you will add this also, (and so make my joy complete) that you live in unity, loving one another mutually, having as it were the same soul, and so affections and designs, all studying and taking care for this same thing.  
3. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves.]  
Paraphrase 3. That ye do nothing out of opposition and contention one against another, nothing ambitiously or ostentatiously, but on the contrary do all things with that quietness and humbleness, as if ye had every one a better opinion of the others wisdom and piety than his own.  
4. Look not every man on his own things, but every man also on the things of others.]  
Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves, but let them withal, and much rather, consider the gifts and abilities of other men more eminent than they. And this will be an expedient toward the performing of that which is required, v. 3.  
5. 
* For let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let this mind be in you, which was also in Christ Jesus,]  
Paraphrase 5. According to the example of Christ,  
6. Who being in the note a form of God, thought it no robbery to be equal with God:]  
Paraphrase 6. Who being truly God, thought it no encroachment to be in equality with his father.  
7. But note b 
† emptied himself  made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:]  
Paraphrase 7. And yet being thus, (the eternal word of God) he set himself at nought, lessened & humbled himself from the condition of being Lord of all, to that of a subject & ordinary man:  
8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.]  
Paraphrase 8. And being by his incarnation thus low, in the nature, all and the outward deportment and guise of a man, he yet humbled himself lower, to death, even the vilest and most cruel death, that in use among the Romans for their slaves, crucifixion.  
9 Wherefore God also hath highly exalted him, and given him a name which is above every name;]  
Paraphrase 9 And for this great act of humility and the divine work of eternal redemption of our souls wrought by him in this state of humiliation, God hath advanced his humane nature to the highest degree of glory, and made this God-man the supreme prince of his Church, given him all power in heaven and earth, and to signify that, hath appropriated to him the title of Jesus, the Saviour, by way of excellence, that, though other men may have been thus styled from other salvations or deliverances, for which they have been employed by God, as Joshua long before, and after Joshua the Judges were called Saviour's, for rescuing the people of Israel from dangers, and delivering them from enemies, yet the eternal salvation Heb. 5. 9 eternal redemption Heb. 9 12. being wrought only by him, the name which signifies this should belong to him, and to him only.  
10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth,]  
Paraphrase 10. A title, or name which includes in it such a singular dignity above all other titles (as concerning man's eternal, and not only some temporal deliverance and salvation) that it, together with the signification of it, is worthy of the most eminent and superlative respect, the lowyest reverence that can be paid by all rational creatures, Angels, men and devils, Luk. 4. 36.  
11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.]  
Paraphrase 11. And his doctrine and faith and sovereignty be received and embraced by all nations of the world, to the honour of God the Father, who hath thus sent him, and thus ordered his humility and exaltation.  
12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with note c fear and trembling.]  
Paraphrase 12. And therefore, my dear brethren, as ye have hitherto done all that I have commanded you, so I still beseech you, that now in time of my absence ye will be much more diligent than when I was present with you ye were, to perfect the good work which ye have begun, viz. a pious Christian course, (see note on Rom. 10. a.) making your performances agreeable to your resolutions, and never giving over till ye are landed safe at eternal bliss, and to that end using all possible diligence, and solicitude, and care that ye be not wanting to yourselves;  
13. For it is God which note d worketh 
* or, by his power in you, for the King's MS reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you both to will and to 
† to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  do of his good pleasure.]  
Paraphrase 13. Upon this very consideration, on which some are secure and negligent, because both to that good resolution and to every good performance you are enabled by God, who doth what he doth of his free undeserved mercy to you, by his preventing and assisting grace, without any merit of yours to deserve it from him, and consequently may justly be expected to withdraw all from them that walk negligently before him.  
14. Do all things without murmurings and dispute.]  
Paraphrase 14. And let your obedience be cheerful, without any querulousnesse, or reluctances, without questioning or disputing of commands.  
15. That ye may be blameless and 
* sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  harmless,] the sons of God, 
† unblemished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without rebuke in the midst of a crooked and perverse 
* generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nation, among whom 
‖ or shine ye, for so Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative  ye shine as lights in the world:  
Paraphrase 15. That ye may be unreprovable before men and God,  
16. 
† Holding fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Holding forth the word of life, 
* for a glorying to me unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.]  
Paraphrase 16. Persevering in the acknowledgement and practice of the Christian doctrine, which will be matter of great comfort to me, and rejoicing in the great day of retributions, that my Apostleship hath been so successful among you.  
17. Yea, and if I be note e 
† poured out on  offered upon the sacrifice and service of your faith, I joy and rejoice with you all.]  
Paraphrase 17. And if, as in the Law the wine was poured out on the sacrifice, so it fall out that my blood, like wine, be poured out for the offering you up a sacrifice to God, that is, in bringing you in to the faith, this will be matter of infinite joy unto me.  
18. 
* In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the same cause also do ye joy and rejoice with me.  
19 But 
† I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort when I know your state.  
20. For I have 
* no perfect friend  no note f man like minded, who will † naturally care for your state.] 
sincerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Paraphrase 20. For I have no man that I can fully trust to tend your business entirely, unless it be Timothy.  
21. For all seek their 
* own inte●st, not those of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  own, not the things which are Jesus Christ's.]  
Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me, and betaken themselves to their several affairs: see note on 1 Tim. 3. a.  
22. But ye known the proof of him, that as a son with the father he hath served me in the Gospel.]  
Paraphrase 22. But for Timothy you know what experience I have had of him, how in the preaching the Gospel he assisted me, taking all the pains of a servant, and paying me all the obedience and willingness and love of a son to a father.  
23. Him therefore I hope to send 
† as soon as I see the things concerning myself presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  presently, so soon as I shall see how it will go with me.]  
Paraphrase 23. Him therefore I mean to dispatch to you, as soon as I discern what is now likely to befall me, how I shall presently be disposed of here.  
24. But I 
* have confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trust in the Lord that I also myself shall come shortly.]  
Paraphrase 24. And through God's mercy I verily hope and persuade myself that I shall soon be set at liberty, and so come to you personally within a while.  
25. Yet I supposed it necessary to send to you Epaphroditus, my brother and companion in labour, and fellow-soldier, but your 
† Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  messenger, and he that ministered to my wants.]  
Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus, one that hath been my partner of labour and danger also, and is your Bishop, set over your Church (see note on Rom. 16. b.) and he which by you hath been enabled to relieve me in my necessities.  
26. For he longed 
* or, to see you all, for the Ks MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after you all, and was full of heaviness, because that ye had heard that he had been sick.]  
Paraphrase 26. For he had an earnest desire to return to you, and was exceedingly disquieted to think what sorrow the report of his sickness brought to you.  
27. For indeed he was sick nigh unto death, but God had mercy on him: and not on him only, but on me also, [lest I should have sorrow upon sorrow.]  
Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another, his death to my imprisonment.  
28. I sent him therefore the more carefully, that when ye see him again, ye may rejoice, and that I may be the less sorrowful.]  
Paraphrase 28. In which respect I was the more careful to send him, that ye may see how well he is recovered, and be cheered up concerning him, and that the knowledge of that may remove a sorrow from me, who have had an accession to my sorrow from his danger, by thinking what sadness the news of it would cost you.  
29. Receive him therefore in the Lord with all gladness, and 
† account such men precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hold such in reputation:  
30. Because for the work of Christ he was ●igh unto death, note g 
* venturing his life that he might supply your lefect of ministering to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not regarding his life to supply your lack of service toward me.]  
Paraphrase 30. For it was in the cause of Christ, in the preaching of the Gospel, that he was in danger of death, seating no value on his life, that he might bring me relief, and so do that which you, by reason of your absence and far distance, were not able to do. See note on Mar. 12. b.  

Annotations on the Epistle to the Philippians. Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Form of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only an external and accidental form, as Mar. 16. 12. nor at all an image or picture (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to do, Rom. 2. 20. 2 Tim. 3. 5. and is rendered by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, note a personation or image) but it is taken also in good authors for an internal essential form or being. Thus in Aeschylus, speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one form, that is, thing, under divers names. The words of Phavorinus are most observable for the explication of this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies that which hath a being of itself, and needs not the assistance of another to its being; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it properly signifies ●ssence, & then citys these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, known in the essence of God, being God, and by the rays and beams of his Divinity (shining even in his first conception and birth) discerned and known to be so. This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the form of a servant, that follows ver. 7. for that was not only an external, but also a real form; he was really a servant of Gods, in his humane nature undertaking an office designed him by God, and most strictly obeying him in all things; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 2. 7. he was a little lower, or for a little while (the time that he spent here on earth) lower than the Angels, who we know are the servants of God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. (which frequently signify likeness, and external habit, and forms) do here signify that outward appearance, which doth not exclude but include the inward being and reality; for it is certain, and by all acknowledged, that he was really a man, & not only in likeness & appearance so. Thus doth Theophylact interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the form of God signifies his essence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the form of a servant is the nature of a servant. This being thus evident of this first phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where Christ's Divinity is asserted, and that precedaneous to his humiliation, and as the terminus à quo the term of elevation, from which his exinanition and humiliation takes the rise, and is much increased thereby, there would now be little gained to the cause of the Photinians, or Arrians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in case the phrase that follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render, thought it no robbery to be equal with God, should appear to be mistaken. For when it is once acknowledged that Christ was God before his assumption of our humane nature, and that being really God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsisting in the real form of God, he took our humanity upon him, it is by necessary consequence concluded that he was equal with God, which is all that is pretended by any from this second phrase. For as to them that affirm Christ a Deus factus, a God that had a beginning of being so, and from thence deny his equality with the Father, it is evident that they dare his Divinity from his resurrection and exaltation, (which is manifestly confuted by his being God before his humiliation) and they that affirm him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of like, (but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same) being with the Father, are sufficiently confuted by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here set down, as it signifies the real being of God, wherein he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsisting, for that includes Equality, and not likeness only. Now for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should signify Christ's not assuming to appear like God, or spectari tanquam Deum, to be looked on as God, and so belong to his forbidding many times to have his power and divine greatness proclaimed, there is but one argument which to me makes it any thing probable, (and that not taken notice of by them that defend that sense) and that taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but which follows v. 7. For in this notion of the phrase it would most commodiously agree with that he would not assume, or own, so much greatness, but humbled, or emptied, himself, etc. where that assuming and that humbling are directly opposite, and so most agreeable to the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a note of Opposition. And indeed this notion of the phrase would very well connect it to the antecedents, thus, he being in form, etc. that is, really and eternally God, when he came down on earth, would not thus assume and magnify this power, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diminished or lessened and humbled himself, asked at one time, Why callest thou me god? none is good save God; and at another, commanded that his miracles, which demonstrated him to be God, should not be divulged. And this notion consists very well with the Context. and the assertion of Christ's Divinity, for being God he might yet choose to conceal his being so. But yet after all this, there is no reason to adhere to this interpretation. For first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth no where appear to signify jactare, or ostentare, or venditare, to assume, or take upon one. And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sigifie prey, or prize, in war, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to esteem or accoun being joined with it, no way inclines it to this notion, but to that which the ordinary interpretation affixes to it, that he counted it no prey, prize, acquisition, or (which is all one) robbery, to be equal with God. And whereas it is pretended that it is a Syriack phrase, and that proved by a passage in the Syriack Liturgy, where upon Christ's ask Baptism of john, john answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not assume rapine, that is no proof of this notion. For first, that which john thus expressed, was, that he would not do so injurious a thing as to pretend to have greater authority than Christ, and consequently to admit him to his Baptism, and so it seems, to assume rapine, in Sytiack, is to do an injurious thing. And secondly, there is some difference between assuming and thinking, and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapint, must signify to think or count it a rapine, or an injury, (which is very distant from boasting of it as a prize, triumphing or assuming) and that is the notion that the ordinary interpretation gives of it. As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there is as little reason to render that, spectari tanquam Deum, to be looked on as God, for neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be looked on, but to be, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam, as, but equal, or as great as another. It is true in the verse cited out of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to look on him as equal to God, and that proves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either a God, or one equal to God; but than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be and to be looked on, are not the same, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be equal, and not only to be looked on as such. The true notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be discerned by Luk. 6. 34. where they that lend to the rich are said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they may receive from them loans, or benefits, of as great a value; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, (just as here) signifies that which is equally valuable: and as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to receive that which is equal, or equivalent, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be equal, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God, of the same value and real power and Divinity with God the Father. And theo follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yet, though he were thus great, yet he vilified, submitted himself; or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but, He was God, and, without any injury, equal to his Father, but for all this, or notwithstanding this, he vilified himself &c. And this is the clear rendering of this whole place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Made himself of no reputation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lessen, diminish; so Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffer or underge diminution: so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which jer. 14. 4. and 15. 9 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty, is joel 1. 10, 12. Nehom. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diminish, and Hos. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make little.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Fear and trembling] That the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with fear and trembling, signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with humility, is ordinarily said from the Ancients, and is confirmed by 
* Hom. 31. 〈…〉  S. Chrysostoms', using it of the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angelical powers assist with fear and trembling, the Cherubims hide their faces, the Seraphims cry with trembling, holy, holy, holy Lord, etc. And thus it may here have a very commodious sense, so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to do, of his good pleasure, which is a foundation of all humility. But the notion of the phrase in other places of these books seems to imply something more, not only lowliness of mind, but diligence and caution, and solicitude, and fear of displeasing, as a qualification of obedience, (and so fearing the Lord with all the heart and soul, Deut. 10. 12. consists in keeping his commandments, etc.) such as will be required to render it acceptable to God. Thus Ephes. 6. 5. Servants, obey your masters with fear and trembling, that is, a very great fear of offending, terror, or trembling lest they should do any thing amiss. So 2 Cor. 7. 15. upon S. Paul's orders of severity v. 9 either delivered by Titus, or made known to him by S. Paul v. 14. (and so he an officer of S. Paul's, sent to see how they behaved themselves under it) Titus tells him of the Corinthians obedience (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how with fear and trembling ye received him, that is, entertained him and his message from Paul with all readiness of obedience, all diligence, and fear, and zeal v. 11. to approve yourselves unto him. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Pet. 1. 17. with all diligence and care to approve themselves to God; and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness, and perfecting holiness: and Heb. 12. 28. as the qualification of serving God acceptably is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that backed with the consideration of, Our God is a consuming fire. And accordingly the worshippers of God, the pious among the Gentiles, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men of reverence and fear, their fear signifying their solicitude and diligence to please God, wherein their piety consisted. And so 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready (as servants are to be at every call) to give answer to every one that asks you an account of the hope in you, (that is, to confess Christ even in persecutions and dangers) with meekness and fear, as with all meekness to men, so with all care to approve yourselves to God. And thus it is here set as the qualification of godly obedience, As, saith he, you have always obeyed— so, etc. work out— with fear and trembling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. without murmurings & dispute, which are the worst evidences of an untoward obedience, and so most contrary to the sincere diligence and zeal to God's service, meant by the fear and trembling.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Worketh in you both to will—] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worketh being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you on one side, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure on the other side, must in reason so be interpreted, as shall be most directly answerable to the exhortation given to them, v. 12. of working out their own salvation with fear and trembling. To which it will be consequent, that as this which is done by God is done of his own free mercy, without any merit of ours which may claim it from him, and therefore requires not only our humility, but our diligence, and caution, and solicitude, and fear of displeasing so gracious a father, who may, if he be provoked by our unworthiness, withdraw it from us; so it is not to be conceived to be wrought by God in such an irresistible manner, as that it shall be impossible for those in whom God thus works to contradict or resist his working. For if it were so, there could be no place for the exhortation to do that, which could not be otherwise, to work out their own salvation, etc. To work then in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the willing and the acting, or operating, is the giving us that strength, working in us those abilities which are required to our willing, or working, as necessary to prepare and assist us to do either. So (God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts and operations, being all one) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him, not which forceth or necessicateth us to do so. The Kings MS. here adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his power, which as it agrees well with this sense, so hath it a farther energy in it, to encourage our diligence. which is wont to be disheartened by the difficulty and impossibility of the task. Be we never so weak and insufficient of ourselves, God hath all-sufficient strength, and by that strength of his he worketh in us the willing and the doing: and so if we be not wanting to ourselves, but work, and work out our own salvation with all diligence, we shall have no reason to complain of want of strength, we are able to do what he requires of us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through him that strengthnethus'.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Offered upon the sacrifice] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the pouring out of wine upon the sacrifice; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the effusion of wine on the sacrifices, saith Ammonius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, wine poured out on the sacrifice. This wine being thus offered up to God is said to cheer the heart of God, jud. 9 13. And to this S. Paul here compares the effusion of his own blood, which is most fitly resembled by wine. And the words that follow, make the resemblance complete. For the bringing in of men to the faith of Christ, to the embracing and receiving the Gospel, is elsewhere compared to a Sacrifice, Rom. 12. 1. your bodies a living sacrifice, and 15. 16. and offering of the Gentiles acceptable, etc. And a Sacrifice being first killed, then dressed and prepared by the Priests and Levites, the former of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both are made use of here, the sacrifice, and the service of their faith: where their faith signifying their receiving of the Gospel, the converting them is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifice of their faith; and the farther labour bestowed upon them (in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice,) is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service, and Paul's spending his life, shedding his blood in the employment, is the pouring out the wine on the sacrifice. Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, I am already poured out.  
V. 20. Noman like-minded] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Greek authors is clear all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal to my soul, a second self, most dear to me, such as Patroclus to Achilles in Homer, whom, saith he, I love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to my head, or life. Thus also the Greek interpreters of the Psalms use it Psal. 55. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou my companion, my guide, and my known friend. This therefore in all reason is to be the meaning of it here also, not to express what care Timothy had of the Philippians (for that is said in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who will sincerely take care of your affairs) but how dear valued he was by Paul, so that when he came to them, they should think a second Paul was come to them. If there were any difficulty in this rendering or place for conjecture, a man might guests S. Paul to have written either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first used by this Apostle in this Epistle, c. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true yoke-fellow, and the latter of the same signification, he that draws in another yoke. So I suppose the Gloss in Hesychius must be read, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so in Phavorinus also. But there is no reason to doubt the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor to fly to this or any other uncertain conjecture.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Not regarding] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily to be met with, unless in Hesychius and Phavorinus and other Glossaries, which seem not only to have taken it from hence, but also to have read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (though the impressions have it otherwise) for they place it betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which would not be done according to the order of the letters, if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is therefore very probable that the reading here should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that casts himself into danger (in which sense we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Mac. 14. 38.) which is the very notion of this word in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that gives himself up to death, for so saith Phavorinus the phrases are usual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I venture, or gage, my head, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I lay any money. This in 
* in Gal●●.  Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be more venturous in fight than ordinary, and in Pliny's Epistles, parabola, that is periculosa. So doth chrysostom expound this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave himself up to suffer whatsoever should be necessary, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contemning death. So Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despising all danger, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he threw himself upon death, and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very expressions that are set by the Glossaries to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the explaining of this the learned Isaac Casaubon in Epist. 438. saith that he found in Puteans copy this reading, with this interpretation to it, Parabolanus fuit de anima sua, in the same manner as in justinian's Code they that go to them that are sick of the plague are called parabolani and paraborarii.    

CHAP. III.  
1. FInally, my brethren, rejoice in the Lord. To write 
* these very things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same things to you 
† is not cowardly in me  to me is not note a grievous, but for you it is safe.]  
Paraphrase 1. To conclude, my brethren, I salute you in the Lord: somewhat I have to write to you, which flows not from any cowardice in me, though I have tasted of the sharpness of it, but from my great care to preserve you from the grea● dangers into which I have fallen myself.  
2. Beware of dogs, beware of evil workers. beware of the note b concision.]  
Paraphrase 2. There are a sort of men I would have you take especial heed of, very malicious persons, that bark at and bite every orthodox professor, and that live themselves in all villainy, I mean the heretical Gnostics v. 18. Others also there are to beware of, as with whom the Gnostics combine, viz, the Jewish believers, which still observe the Mosaical Law, and require all to Judaize, and persecute them that do not. These take upon them to be the circumcision, but are only the concision, those that tear the Church in pieces, condemn and separate from their brethren, Rom. 14.  
3. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh:]  
Paraphrase 3. For sure we are the true children of Abraham, and the circumcision indeed, who ●ive piously, and confess Christ crucified, and depend upon Gods ' mercy only through that promise sealed to us in Christ's blood, and so place no confidence in circumcision, not any such outward performance.  
4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:]  
Paraphrase 4. Though, if you speak of confidence upon privileges and advantages of a Jew, no man hath more reason for it, more right unto it, than I:  
5. 
* my circumcision was on the eight day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the Law, a Pharisee;]  
Paraphrase 5. Having been circumcised at eight days old, as the Law prescribes the native Jews, and so no proselyte, my parents and antecessors Israelites, of an eminent tribe, the tribe of Benjamin, so dearly beloved by Jacob, both my parents of Abraham's, not of a proselytes, race, and in respect of my zeal to the Mosaical law, of the strictest sect among the Jews;  
6. Concerning zeal, persecuting the Church; touching righteousness which is 
* by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the Law, blameless.  
Paraphrase 6. And so zealous for the Law, that I persecuted the Christians with great rage and fury, as thinking them enemies to the Law; and for all legal observances, I never neglected any, as long as I lived in that course.  
7. But what things were gain to me, those I accounted loss for Christ.]  
Paraphrase 7. But whatever advantages I enjoyed as a Jew, I may part with well for Christ; and if they would keep me in the least manner from embracing theChristian doctrine, they would be very far from being advantages to me, but losses rather.  
8. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,]  
Paraphrase 8. Yea and whatsoever I should place any confidence in, I should be a great loser by it, in comparison to the huge advantages of being a Christian, for which I am content to be stripped of all, and count them nothing worth, despise them all, that I may have the favour of Christ, the highest of all privileges,  
9 And be found in him not having mine own righteousness, which is of the Law, but that which is of the faith of Christ, the righteousness which is of God by faith:]  
Paraphrase 9 And be ingraffed into him, become a member of the Christian Church, not pretending to justification by any performance of mine own, by the way of the Law, but by that other Evangelical course that is set down in the Gospel, that from God's pardoning of sins to all penitent believers.  
10. That I may know him, and the power of his resurrection, and the 
† communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship of his sufferings, being made conformable unto his death:]  
Paraphrase 10. The condition of which, or terms whereon we are justified, are these, to acknowledge Christ, and the virtue which his resurrection hath toward the raising me out of sin, and the participation of his sufferings (see note on Act. 2. e.) in my conforming myself to his death, dying to sin as he died to the world.  
11. If by any means I might attain unto the resurrection of the dead.]  
Paraphrase 11. That so dying with him, or after his example, I may consequently obtain to rise with him to everlasting life.  
12. Not as though I had already 
† received,  note c attained, either were already note d 
* consummate,  perfect but I note e 
† pursue  follow after, if 
* so be I may lay hold, in as much as I have also been laid hold on.  that I may apprehend that for which also note f am apprehended of Christ Jesus.]  
Paraphrase 12. Not as if I had already gotten my crown or reward, but I am, as the racer, in my pursuit, on the way, running as hard as I can, in some hope that I may at length possibly catch or receive that prize; to which very end it is that Christ himself hath contended for me as for a prize of his, suffered infinite agonies on the cross, that he may purchase unto himself a peculiar pious people, make me and others such, who were far from being so.  
13. Brethren, I count not myself to have 
† laid hold on, obtained  apprehended: but this one thing I do, note g 
* not looking after the things behind, and stretching myself out to  forgetting those things which are behind, and reaching forth unto those things which are before,]  
Paraphrase 13. Beloved Christians, I do not think that I have my crown, or am so sure of it that I cannot miss it; but this one thing I do, without marking or considering how much of my race I have overcome and got through, I stretch as hard as I can to get to the end of that which is still behind unfinished, and so  
14 
† By the goal I hasten to the prize  I press toward note h the mark for the prize of the 
* supernal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  high calling of God in Christ Jesus.]  
Paraphrase 14. Having in my eye the goal, and the way marked out for me to run to it, I make as much speed as I can possibly, that so I may get the crown which is by God in heaven proposed to me in Christ Jesus.  
15. Let us therefore, as many as be perfect, 
† mind this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you.]  
Paraphrase 15. As many therefore of us as are sincere in our Christian course, the orthodox, faithful, pure Christians, let us take care of this: And if any body differs in understanding any particular thing, there is no reason that such a difference should breed any division among you, disturb or break the peace which is most precious to be preserved; for though at present ye are not, yet hereafter ye may, no doubt, be instructed in all that is necessary to you.  
16. 
* In the mean while, as far as we have gotten the stare  Nevertheless, whereto we have already note i attained, let us walk by note k the same rule, let us mind the same thing.]  
Paraphrase 16. But, or In the mean time, though we are advanced some before others, yet let not that hinder our unity or peace; Let us observe our way, that we run not over the lines, and to that end, that we run not one one way, another another, but that all take the same course chalked our before us, see note on c. 4. b.  
17. Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample.]  
Paraphrase 17. All of you together follow my steps, and consider and emulate those that do so, that follow our pattern, our example, that ye may do likewise.  
18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:]  
Paraphrase 18. For many there are nowadays abroad in the Church, of a most unhappy, unchristian temper, that will not suffer any thing for Christ, or venture that that may bring any affliction or suffering upon them (see note on Apoc. 2. b.) and therefore comply with the Jews to avoid persecutions from them,  
19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)]  
Paraphrase 19 But shall in fine gain little by it, but be destroyed with the Jews in their approaching ruin, 2 Pet. 2. 1. the Gnostics I mean, who mind nothing but their sensual appetites, boast of all those things which they ought to be ashamed of, their base lusts, etc. and so can never look up toward heaven.  
20. For 
* We are citizens of heaven, or, heaven is the city of which we are free  our I conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus,]  
Paraphrase 20. To which yet all Christians belong, and have the right of citizens, though they dwell on this earth, as in a province out of the city: and as those provinces are ruled and defended by some governor sent them out of the city, so do we expect Christ from thence as our prince and Saviour (who by his care will in the mean time defend us from all enemies)  
21. Who shall 
† transform, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  change our vile body, that it may be fashioned like unto his glorious body, according to the 
* Virtue, or energy of his being able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  working whereby he is able even to subdue all things unto himself.]  
Paraphrase 21. Who shall change this our vilified, persecuted, calamitous state, incident to this our mortal life, and make it conformable to his present glorious state; a work indeed of his omnipotency, of his having all power given unto him in heaven and earth.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Grievous] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to work, or do any thing: thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cowardice or idleness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action: and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be held or possessed with an irrational and causeless sluggishness, and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes, which here we speak of. So than it signifies avoiding of danger or labour, fear of action when 'tis near, an unreasonable and causeless cowardice: and from thence it comes in Homer, saith he, generally or for the most part (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, cowardice, and so 'tis often used in Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, in this sense. And therefore this will be a proper rendering of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly, and so the Context best bears also; That to write what he is about to write next, viz. those cautions against the dogs, the evil workers, the concision (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed of them, thrice in a verse) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not cowardice in the Apostle (that is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but yet safe for them, viz. to be so warned and admonished by him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Concision] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cut, or rend asunder, there is no question, but the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concision or cutting asunder, is here used for a sort of men called before dogs and evil workers, is the only thing to be considered. That the Jews are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  meaning by it those that are circumcised, is clear from many places, Gal. 2. 8, 9 Now the Gnostics, which were not all of them Jews, nor themselves circumcised, did yet comply with, and take upon them to be very zealous Jews, and would constrain all others to be circumcised, Gal. 6. 12. Hence it is that Rev. 2. 9 they are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that say they are jews, but are not; see Note on Rev. 2. e. And hereupon, because these Judaizers that pretend such zeal to the Law, and particularly for Circumcision, do neither perform any part of the Law (but are evil workers here, the synagogue of Satan, Rev. 2. 9) nor are circumcised themselves (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 6. 13.) and all that they do is, as dogs, to tear and rend all they come near, and cut asunder the unity of the Church, (which comes no nearer true Judaisme then dogs and Schismatics do to circumcision) therefore by an elegance and sarcasme the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision, or cutting asunder, they that, in stead of circumcising themselves, cut asunder the Church of Christ. So saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they deavoured to cut asunder the Church of Christ. In opposition to whom follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we are the circumcision: we that are the true Orthodox believers are the true circumcision, the true children of Abraham, that actually perform that to which Circumcision was designed to engage his posterity; and they that pretend thus to be Jews and Christians, but are not, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more truly than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the concision, than the circumcision.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Attained] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies among the Agonistical writers, hath been formerly noted, the receiving the reward that is due to the conqueror; see Note on Rom. 9 l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course, conquered and gained the prize, although he have not yet received it; and so 'tis here taken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that I have finished my course, or that my crown is so immutably and irreversibly yet assigned me (for that he was not yet in heaven, he needed not have said, 'tWas sufficiently known to all) as that I should speak confidently of it: That which is fitter for me to entertain myself with, is, to use all diligence that I miscarry not.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Perfect] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical word, and signifies likewise the being crowned, or receiving the reward. So in Gregory Nyssen, speaking of the Martyrs, the phrase used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the same sense that we had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13. 10.) agreeable to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect prizes in the Agones. For of their prizes there were some more valuable than others, the meaner, such as the tripodes and Shields and Cups, but the more esteemed, the Crowns, which had nothing of mean profit in them, but only the glory and renown of victory, the crowns being made but of leaves only, as hath been formerly said Now the more illustrious were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect rewards or prizes; and to this, saith Peter Faber, refers that of S. james c. 1. 17. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every good dona: i've, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  parallel to those of the meaner first kind of reward, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this more illustrious of a crown. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And preportionably to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to receive this crown. So Heb. 11. 40. speaking of the Saints of the Old Testament, which, saith he, were afflicted in this life, and received not personally he completion of the promises that were made unto them, but received them by faith then, and we their posterity now really; and than he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be perfected, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receiving the promise, ver. 39 for which Oecumenius puts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be crowned, and receive the perfection of good things. So Heb. 2. 10. God was pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to crown, or consummate, the captain of our salvation (that hath rescued us out of the sins and hazards of this life) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by sufferings. So Heb. 12. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the just that have received their reward. Thus the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward. In the former sense 'tis Psal. 119. 33. I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in finem, where the Chaldee paraphrast reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the consummation, and v. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end. In the second sense it is Psal. 19 11. in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward, the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, retribution. This is almost 
† on Job 23.  S. Chrysostom's note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, end and victory are by the Hebrews expressed by the same word; and thence it is, saith he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that in some Psalms in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in finem, the inscription is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that overcomes. Thus Rom. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for reward, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. and so 1 Pet. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reward of our faith, and Hib. 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reward to be burnt. Of another notion of this word see Heb. 5. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Follow after] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word that expresses the contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the race, and it signifies to endeavour to get before those that are before us, to labour and stretch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may get the prize by being foremost.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Am apprehended] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is still in the Agonistical sense, and being now applied to Christ, it signifies most elegantly, that Christ doth, as in a race, contend and strive, and that for no other reward that he hath in his eye, but only the faithful disciple, whom when he converts and brings to repentance, he conceives himself to have attained his reward or crown; and so we are, as it were, the crown that is caught and wore by him, as Ephes. 1. 11. we are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion which he hath for his patrimony, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it were, or as he is said to purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people, Tit. 2. 14. and as the Church, 1. Pet. 2. 9 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people purchased, or acquired, by him, Act. 20. 23.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Forgetting those things which are behind] This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not looking at that which is behind, or passed, refers likewise to the custom of the racer, who doth not use to stand still, and look behind him, to see either how much of his journey he is passed, or how far the rest are behind him, (for this is the sluggards trick) but sets bodily to his business, to overtake and outrun all that are before, and to get through the remainder of his race, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stretch himself as vigorously as he can (for so saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) to get to the goal first. This hath Horace expressed distinctly in his description of a racer in a chariot, Serm, l. 1. Satyr. 1.  
Ut cum carceribus missos rapit ungula curria,  
Instat equis auriga suos vincentibus, illum  
Praeteritum temnens, extremos inter euntem.  
The ruler of the chariot presseth to overtake those horses that are before his, but contemns and never looks after him that is behind, and outrun by him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14 The mark] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the goal, hath been said already, Note on 1 Cor. 9 g. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the prize, or crown, which either hung over the goal, or was given the conqueror by the Judges: and so the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, that the racer takes the goal in the way to the crown, first conquers, and then is rewarded, the goal being the conclusion of the race, but the way to the crown.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Attained] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical word, and signifies to be foremost in the race, see Note on Rom. 9 d. & 2 Cor. 10. b. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify, In as much as we are gotten before other men in the race, have attained some degree of spiritual proficiency.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The same rule] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stadia signifies, see Note on 1 Cor. 9 g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is, to go or run by the same line, in that path, never stepping over, or out of it, left they lose all. And thus are they most concerned to do that are before other men, and if they have but this one care are not likely to miscarry by any thing else. That which is most contradictory to this in our Christian race, is, dividing into factions & sides, Peace, Unity, and charity being the white within which they are commanded to walk; and therefore it follows that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind the same thing, live in unity and amity, run all the same way to the same end, and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. all fellow-followers of the Apostle.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Conversation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 citizens is literally citizenship, and denotes a municipium, which is the state and condition of those who dwelling out of the city have yet the jus civitatis Roman, the privileges of the city of Rome belonging to them. Thus saith Cicero de Legib. l. 2. Omnibus municipibus duas èsse patrias, unam naturae, alteram juris, Catonis exemplo, qui Tusculi natus in populi Romani societatem susceptus est, All such have two countries, one of nature, the other of law, after Cato's, example, who being born at Tusculum, was received into the society of the people of Rome. And Tacitus, ibi municipes fiunt, ubi in civitatem recepti. But this so, that these shall differ from those that had their habitation in the city, who alone might be chosen to offices in it. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  22. 28. (by which Hesychius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the privilege of being a freeman of Rome, belonging to one that lived in judea, and that bought by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, but by birth belonging to S. Paul. And thus is the Christian here on earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2. 19 a fellow. citizen of the saints, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or solourner, but a freeman, or municeps of heaven; though while he dwells here, he be in an inferior condition to them who have domicilium in urb, the saints that are in heaven, who alone are capable of reigning with God. See Act. 22. d.    

CHAP. IU.  
1. THerefore, my brethrens, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.]  
Paraphrase 1. Wherefore, my beloved Erethrens, so passionately affected by me, whose good is matter of all joy and felicity to me, according to these former directions of peace, chap. 3. 15. continue steadfast in the faith, I beseech you.  
2. I beseech Euodias, and beseech 
* Syntyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Syntyche, that they be of the same mind in the lord]  
Paraphrase 2. And particularly I beseech Euodias and Syntyches to preserve peace, and not to be contentious and unquiet.  
3. 
† of, Yea I beseech, for the Kings MS. reads Nai  And I entreat thee also, true yoke-fellow, help those women which 
* Combated or concended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  laboured with me in the Gospel, with Clement also, and with other my fellow-labourers, whose names are in the note a book of life]  
Paraphrase 3. Yes I earnestly beseech thee, Epaphroditus, Bishop of Philippi, (bearer of this Epistle) and so my fellow-labourer in the Gospel, which hast showed thyself to be sincerely What thou oughtest to be, take care of and relieve those women which for their zeal in the Gospel have suffered persecutions (see note on. 1. Thes. 2. b.) with me, or in the same manner as I have done, and so likewise Clemens, and all that have undertaken the same task with me in preaching the Gospel to the Gentiles, those pious good men, faithful servants of Christ.  
4. Rejoice in the Lord always, and again I say rejoice.]  
Paraphrase 4. Whatever afflictions befall you in your service of Christ, they are matter of continual rejoicing to you, and not any way of grief.  
5. Let your 
† gentleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moderation be known unto all men: The Lord is at hand.]  
Paraphrase 5. And therefore let your patient enduring of them (see note on 2 Cor. 10. a.) be discernible to all; and to this you may receive encouragement, by considering that ye are not likely to expect long: ay he famous coming of Christ in judgement visibly to punish his crucifiers, and to shorten the power of the persecutors, and rescue all faithful patient sufferers out of their hands all the world over, in Greece as well as Judaea, is now near approaching: see Heb. 10. 37.  
6. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.]  
Paraphrase 6. And for this your rescue, it will not at all be useful, that ye be solicitous or anxious how to deliver yourselves; do but recommend your estate to God in prayer ardently and importunately, rendering him your acknowledgements for all the mercies received from him, (even for your present afflictions, with Job, see v. 4.) and that is all that belongs to you.  
7. And the note b peace of God, which passeth all understanding, shall keep your hearts and 
* thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  minds through Christ Jesus.]  
Paraphrase 7. And this Christian unity and peaceble-mindedness bequeathed to all by Christ (and so recommended to you c. 3. 1. etc. and c. 3. 15. etc. and here v. 3.) which is to be preferred before all deep (especially pretended) knowledge, shall be an excellent armature to keep you from all heretical practices and doctrines.  
8. Finally, brethren, whatsoever things are true, whatsoever things are 
† remerable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; If there be any virtue, if there be any praise, think on these things.]  
Paraphrase 8. And to conclude, I conjure you, as you have any care of what is virtuous or commendable, that ye so far remember and consider what I have now said to you, that ye adhere to the truth of doctrine, & in your practice do nothing but what is agreeable to gravity and sobriety, to exact justice, and purity or chastity, and farther superadde that care of abounding in all Christian virtue, that whatsoever is most desirable and amiable in the eyes of men, whatsoever most venerably thought and spoken of, that ye will propose to yourselves as the pitch to be aspired unto by you.  
9 Those things which ye have both learned and received, and heard and seen in me, do: and the God of peace shall be with you.]  
Paraphrase 9 What both by my doctrine and practice hath been instilled into you, see ye be careful to perform; meaning by my doctrine, 1. what I taught in the first preaching the Gospel to you, 2. what I have farther revealed in the confirming you, and 3. what in familiar discourses I have let fall to you. And if thus ye do, that God which is such a lover of peace and amity, will abide with you and direct and prosper you in all things.  
10. But I rejoiced in the Lord greatly that now at the last 
* you have revived your care of me, or made your care of me to flou., rish again,  your care of me note c flourished again, wherein ye were also careful, but ye 
† wanted ability.  lacked note d opportunity.]  
Paraphrase 10. It was matter of great Christian joy to me, and than sgiving to God, that now after some decay ye have revived you liberality toward me, wherein I suppose formerly ye failed not, but only wanted ability of showing it.  
11. Not that I speak in respect of want: for I have learned in what state soever I am therewith to be content.]  
Paraphrase 11. Which I say, not in respect of any eminent want that I was in at the coming of Epaphroditus (see note on Mar. 12. b.) for Christianity hath taught me (and I thank God I am able to do it) to be very well satisfied with my condition, whatever it is.  
12. I know both how to be ahased, and I know how to abound: 
* at all time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  every where, and in all things I am 
† o●neia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  instucted both to be full, and to be hungry, both to abound, and to suffer need.]  
Paraphrase 12. Nay, I can contentedly bear a yet lower condition then that which hitherto I have been in: And yet the abundance which now I have by your libarality, I can make use of to the glory of God. It is a special part of that learning with which Christianity hath imbued me, to be unconcerned in these outward things of plenty and want, and that too, whatsoever the circumstances are, at what time soever, and in what for: of adversity soever I am exercised.  
13. I can do all things through Christ which strengtheneth me.]  
Paraphrase 13. 'Tis the great mercy of Christ which hath thus enabled me; but thanks be to him, I am able to do all this (see 1 Cor. 13. Note i.) without much difficulty.  
14. Notwithstanding ye have well done that ye did communicate with my affliction.]  
Paraphrase 14. Yet doth not this at all lessen your kindness or charity in sending me that supply by Epaphroditus, when I was in some straits.  
15. Now ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no Church 
* Communicated in respect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  communicated with me, as concerning giving and receiving. but ye only.]  
Paraphrase 15. And indeed this was no new thing in you, for at my first preaching the Gospel among you, when, after I had made an end, I was departing out of your region, you continued so mindful of me, as to send me contributions, and having received of me spiritual things, communicated their carnal things, which no other Church but you had then done.  
16. For 
* both at Thessalonica, and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even in Thessalonica ye sent once and again to my necessity.]  
Paraphrase 16. For first while I was at Thessalonica, another eminent Christian city of Macedonia, and since I came thence, more than once, you made a collection and sent it to me.  
17. Not 
† that ●n  because I 
* require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desire a gift: but I desire fruit that may abound to your account.]  
Paraphrase 17. And that I thus commend you, v. 14. it is not by that means to draw any more from you, that I may have the more, but to give you occasion of exercising your liberality, the more acts of which there are, the richer shall your reward be which it will bring you in from God.  
18. But I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, note e an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.]  
Paraphrase 18. What you sent by Epaphroditus I received, and here sign my acquittance for it, (see note on Mar. 14. d.) and thereby I have all abundance and plenty, having received your alms and charity, which under the Gospel is the prime kind of offering, which God accepts and receives, and which supplies the place both of incense and of sacrifice.  
19 But my God shall supply all your need according to his riches in glory, by Christ Jesus.]  
Paraphrase 19 And you will have no reason to repent of your liberality, for God, that looks on it as given to him, is both able and willing to supply this and all other your wants (through Christ Jesus, by whom he dispenses all his gifts to you) to make you the richer by having been so charitable, and to pour out all his other graces on you.  
20. 
† Now to our God ● father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now unto God and our father be glory for ever and ever. Amen.]  
Paraphrase 20. Now to him who, as he is our God, so is he our Father also, be all glory ascribed for ever and ever. Amen.  
21. Salute every saint in Christ Jesus: the brethren which are with me greet you.  
Paraphrase 21. My love I present to every Christian among you. All the believers that are constantly with me, Titus, Linus, Clemens, etc. salute you.  
22. All the saints salute you, chiefly they that are of Caesar's household.]  
Paraphrase 22. Nay all the Christians in Rome, but especially they that belong to the Emperor's family, the servants of his court, salute you.  
23. The grace of our Lord Jesus Christ be with you all. Amen.  
It was written to the Philippians from Rome by Epaphroditus.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Book of life] The Book of life refers to the custom of well-ordered cities, which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were razed (and agreeably there is mention of blotting out of names out of God's book, Rev. 3. 5.) so they that did continue obedient, orderly citizens, their names were still continued in. Accordingly life signifying spiritual life here, (the state of grace and favour of God, the inchoation of that future eternal life) the Book of this life is the register of all sincere Christians, (as the book of the living in the Psalmist is the number of men that live in this world) from which they are expunged that cease to continue such. (This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God, and new jerusalem.) And as this was ordinary in cities, so was it every where in armies, into which whosoever entered, he had his name ●aken, and put into the muster-role. And thus the life of every Christian, but especially of those that labour in the word and doctrine, being a warfare, the phrase is ordinarily used, in all authors, of all Christians. Thus in Cyril's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 1. speaking to those that were baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where the writing of their names, and, which is all one, the calling to the militia, are used to set down the state of a Christian; as also those other expressions of the lamps, for fetching of the bridegroom, and desire of the heavenly citizenship, the good purpose, and the consequent hope. And as of all Christians, so in a more eminent manner of the Apostles and their fellow-labourers here 'tis affirmed, that their names were written in the book of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the knowledge and judgement of God, saith Theophylact, (or else, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that from thence God had already adjudged life to them, as when it is said, he that believeth not is condemned already, and so inscribed in the book of death,) either as actual soldiers in the Christian camp or Church (as the Apostles called themselves) or as those that had right to that superior heavenly citizenship, to which all labourers had title, and consequently all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-labourers of S. Paul. Which at that present was perfectly true of them, though afterward Demas one of them, Col. 4. 14. Philemon 24. forsook the employment 2. Tim. 4. 10. And as of cities and armies, so in families the phrase and custom is used, to which that of Ulysses in Homer refers, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
His name was in Jupiter's court,  that is, he was born of a Goddess; see Note on Rev. 3. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eiphra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Peace of God] That by peace is meant the study of preserving peace among men, appears Gal. 5. 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is set among the fruits of the Spirit, where consequently it must not be that good of peace, which is a felicity but no virtue, (no effect or fruit of God's sanctifying Spirit) but the peaceable-mindedness, desire and pursuit of peace, called in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pursuing peace, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having peace, Rom. 13. 18. Accordingly the peace of God, Col. 3. 15. is (not God's peace or reconciliation toward us, but) that peaceableness which God hath commanded and bequeathed to us. And accordingly there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which ye are called, which determins it to be a duty of ours. And then 'tis not improbable, but this may be the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the peace of God, or, as the Kings MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ, in this place also. That the Apostie is exhorting them to peace and unity, is apparent ch. 3. where the dogs that rend, the evil workers that defile, the concision, that (under pretence of kindness to the Mosaical Law) cut and tear all to pieces, and are to be looked to, and avoided is that Church, are certainly the Gnostick heretics v. 2. Against these he sets himself in the remainder of that chapter, and concludes ver. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As many therefore as are perfect, let us be of this mind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if in any thing ye be otherwise minded, that is, if in any particular there be any difference of opinion in any among you, God shall reveal even this unto you: that is, there is no reason that such a difference should breed any division, destroy that unity and peace which is to be preserved among you; for, though at present ye do not, yet upon your prayers to God, and applying yourselves to use of this means, no doubt ye shall receive instructions from him by the Apostles, etc. in all that is necessary for you: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 16. But, or, In the mean, as far as we are advanced, some before other, let not that hinder our unity and peace, let us (all, both those that are foremost, and that are not so forward) walk by the same rule, and mind the same thing: All for peace and unity still, and so on to the end, in advice to adhere to those that continue in the doctrine he had taught them, and avoid all heretics. And then begins this chapter. Wherefore my brethren, etc. so stand in the Lord, that is, according to these former directions, stand, in opposition to apostatising, or falling off, and so stand, preserve this peace, all this while exhorted to, and v. 2. I beseech, or exhort, Euodias and Syntyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to mind the same thing in the Lord, that is, to preserve this peace of God, to live in the unity of the Gospel. And then the exhortation, v. 4, 5, 6. belonging to that great Christian duty of constancy, and rejoicing in prayer to God, in stead of solicitude (here, as Mat. 10. 19 seasonably forbidden) in respect of the present pressures, (●nd all this enforced with the mention of the near approach of Christ's coming to destroy the persecuters, and rescue the faithful) is directly designed to fortify them against the Gnostick compliances, and so is not alien from this matter. After all which follows this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that if they take this course prescribed, this peace of God by Christ commanded, (and to which the Apostle had all this while so solicitously exhorted them) would guard and fortify their hearts (the principles of action and practice) and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) their understandings, which were the parts subject to errors, in Christ jesus, preserve them in the right way against all the errors and temptations of those times. The only remaining difficulty is, what is meant by this Epither, added to the peace of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that surpasseth all understanding; which will also be intelligible by what hath been premised. For as they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 2. 15. that is, differed somewhat in opinion from others, were obliged v. 16. not to disturb the peace of the Church for that, but to expect till God should far her reveal or instruct them, (which concludes, that Peace was more excellent and valuable than that exact knowledge or understanding of all things, which might be revealed, and much more than the pretended knowledge and understanding of the Gnostics) so it is most fitly here said, that this love and care of preserving that peace, prescribed by God and Christ, is to be preferred before any understanding that either some were thought to want, or others to abound in. As for the ordinary notion which is had of this phrase, for quiet and serenity of mind, as a special mercy of God, though that may be thought agreeable enough to the not caring, etc. v. 6. yet first, it will be hard to find any place where that is the notion of the peace of God (though of peace and rest it is.) As for that of my peace joh. 14. 27. see that place. And then secondly, though the no-solicitude do here come as an attendant on the precedent rejoicing in afflictions (and 〈◊〉. a seasonable means to keep from breaking the unity of the Church, and joining with the heretical Gnostics) yet 'tis not necessary that this concluding form, The peace of God, etc. should be restrained to this last particular of no-solicitude, which came in but incidentally, but may rather be applied to the grand matter of the Epistle, that of preserving of peace in the Church.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Flourished again] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to reflourish, or revive, may be here used Actively to make revive, or flourish again, may appear first by Analogy with other words of the same nature: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to triumph, is used in the sense of the conjugation Hiphil to make triumph, 2 Cor. 2. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise, is Mat. 5. 45. to make arise; see more Note on Mar. 14. f. And thus is this word clearly used Ezech. 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make the dry tree to flourish. And so S. chrysostom seems to understand, and use the word in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For it is no small thing to make things that are withered grow green, and flourish again.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Lacked opportunity] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, as we have rendered it, not wanted opportunity, but ability, is the express affirmation of S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye had not in your hands, or power, neither were you in plenty. For that is the meaning of this word. And this, saith he and Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken from common use of speech, as when we say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some straits have come on me, it is now an ill season with me. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Gal. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, as we have opportunity, but, as we have ability, (all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 11. 41.) For indeed that is an opportunity, when the wants of others and our plenty meet together. Of this use of these words we have frequent example among Authors. So for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziazen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Why do we not help our common nature, that is, other men, having ability? (for if we have not ability, the opportunity of another's want lays no obligation upon us.) And accordingly it follwes there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God forbid I should have wealth and they want; Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have wealth is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precedent. So Plutarch in the Apothegms of Kings, mentions it as a speech of Philip, (on occasion of being told that he could not encamp in such a place, where he desired, because there was no food for the cattle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What a life is ours, if we must live according to the provision of the asses? ad id quod commodum est asinis, saith Is. Casaubon. So in Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be filled above plenty. So those that are well provided for he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Pindar in Olymp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Riches embroidered or sprinkled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  variegated with virtues, give ability of many things. So in Polybius l. 10. speaking of the King of Persia his court at Ecbatana, it demonstrates, saith he, by the costliness of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great plenty of them that first built it, and lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to their substance, or abilities. And then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify ability, or sufficience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be want of ability; and so the Syriack renders here, you were not sufficient. See Andr. Downes on Saint chrysostom on Gal. 6. p. 760. and on this place, where he confirms this notion of the word by authorities.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. An odour of a sweet smell] There were two Altars in the Temple of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altar of incense, within the Temple, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altar of sacrifice, without in the court. On these two were offered all things that were offered to God; and, under these two heads, of Incense and burnt-offering, are alms deeds or works of charity here set down, as being the prime things now under the Gospel, to obtain God's favour and acceptation.     

THE EPISTLE OF PAUL THE APOSTLE TO THE note a COLOSSIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  COlossae was a city in Phrygia, not far from Laodicea and Hierapolis, in the Lydian or Proconsular Asia. To these S. Paul had not personally preached the Gospel, nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them, and he had converted them to the Faith, c. 1. 7. This Epaphras was at the writing of this Epistle (from Rome, about the year of Christ 59) a fellow-prisoner of S. Paul there, Philem. 23. And by him (as an eyewitness and principal actor in it) S. Paul being advertised of the reception of Christianity among them, and the agreeableness of their actions to their faith, sends them this Epistle of consolation, to strengthen and confirm them: and the tenure and subject (and ofttimes the expressions) of it, is much what the same as that to the Ephesians had been, and we may thence conclude it to have been written near upon the same time with that.  

CHAP. I.  
1. PAUL an Apostle of Jesus Christ, by the will of God, and Timotheus our brother.  
2. To the faints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace from God our father, and from the Lord Jesus Christ.  
3. We give thanks 
* to the God and father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to God and the Father of the Lord Jesus Christ, praying always for you,]  
Paraphrase 3. We constantly render God thanks for you, that by his grace ye have embraced the Gospel of his son Jesus Christ, and in all our offices of devotion we remember you in our prayers:  
4. 
† Hearing, of, Having heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Since we heard of your faith in Christ Jesus, and the love which ye have to all the saints;]  
Paraphrase 4. To which we are the more incited by hearing the news as of your faith, so of your charity also and liberality extended to the Christians every where;  
5. For the hope which is laid up for you in heaven, whereof ye heard before in the word 
* of the Gospel of truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the truth of the Gospel:]  
Paraphrase 5. That being an effect of your Christian hope, which being fastened on a rich treasure in heaven, the reward of all your good works, makes you very liberal of your earthly treasure, and that is fully agreeable to the doctrine of the Gospel of Christ, Mat, 6. 20.  
6. Which is come unto you, as 
† also through all the world, or, though all the world it hears fruit, & increases, even for the King's M 8 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledged the grace of God in the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and * knew the grace of God in truth.]  
Paraphrase 6. Which Gospel as it hath been preached, and brings forth this fruit among you, and hath done so from the time of the first preaching of it, (see note on Heb. 13. d.) so all the world over, where it is preached and received into honest hearts, it brings forth the same fruit, and by doing so attracts multitudes to the profession.  
7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ;]  
Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras, whom we sent to publish the Gospel unto you, and he hath faithfully discharged his duty toward you;  
8. Who also declared unto us your love in the spirit.]  
Paraphrase 8. And hath given me an account of your ready receiving the faith, and the the effect of that, your Christian charity.  
9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might [be filled with the 
† acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge of his will, in all wisdom and spiritual 
* prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understanding:]  
Paraphrase 9 abound to all perfection of divine knowledge both in understanding the mysteries of Christianity, and in ordering and regulating your lives according to the rules thereof.  
10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing 
† to the acknowledgemen of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the knowledge of God;]  
Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel, perfectly such as God will accept of, upon all occasions bringing forth the fruit of Christian living, and by that means daily increasing in divine knowledge, which as it is itself the practice of all virtue, so doth it by daily action grow into a habit, every day more perfect and complete.  
11. Strenghned with all might according to his glorious power, unto all patience, and long sufferance with joyfulness:]  
Paraphrase 11. To which it is consequent, that through the grace and divine power of God ye shall be enabled to continue to the end, and bear whatever afflictions and persecutions ye meet with in your Christian course, not only patiently, but cheerfully.  
12. Giving thanks unto the Father, which hath 
* fitted us for the portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made us meet to be partakers of the inheritance of the saints in light:]  
Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods, that hath enabled us to bear persecutions and afflictions, and so to have our part in that inheritance which is allowed Christians under the Gospel, that is, to be persecuted here, and rewarded eternally.  
13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of 
† the son of his own love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his dear son;]  
Paraphrase 13. That God, I say, who hath rescued you from a state of ignorance and heathenism, and made you heirs of everlasting glory, to which he will bring you in the same method and manner as he hath brought his own dearest son (who was first crucified, then glorified.)  
14. In whom we have redemption through his blood, even the forgiveness of sins;]  
Paraphrase 14. Through whom we have pardon of sin, purchased his death, and so are redeemed out of the power of Satan, and made capable of a resurrection unto life.  
15. Who is the image of the invisible God, the note a firstborn of 
* the whole creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  every creature.]  
Paraphrase 15. In whom God, who is invisible, is to be seen, and his will clearly declared by the Gospel (so that he that seeth him, seeth the Father, Joh. 149.) and who being first raised out of the grave, and assumed to heaven, as the first begotten from the dead, v. 18. hath all power given unto him by right of inheritance, as dominion is the birthright of the firstborn.  
16. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be note b thrones, or dominions, or principalities, or powers, all things were created by him, and for him:]  
Paraphrase 16. And this very agreeably, he being that eternal Word; by whom, saith the Psalmist, were the heavens made; and all the creatures in the world, both those which are to be seen, being corporeal, and those which, being spiritual, as Angels, souls of men, cannot be seen, all these, I say, what degree soever they are of, they were all by him created, and therefore are in reason to serve him, as the Lord of all.  
17. And he is before all things, and by him all things consist.]  
Paraphrase 17. And he hath an eternal being, before any thing which now is created was, and as all was created by him, v. 16. so do all owe their continuance and preservation to him.  
18. And he is the head of the body, the Church: who is the beginning, the firstborn from the dead, that in all things he might have the praeeminence.]  
Paraphrase 18. And another title he hath to us, beside that of Creator, as he hath redeemed us, and purchased us to be a congregation called by his name, a Church of Christians, and as by rising from the dead he hath conquered death, and given us victory over it, that we may after him rise also, and so by all titles he hath right of dominion over all.  
19 For 
† it seemed good that in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it pleased the Father, that in him should all fullness dwell;]  
Paraphrase 19 For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit, ch. 2. 9  
20. And (having made peace through the blood of his cross) by him to reconcile all th●ngs unto 
* him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  himself, by him, I say, note c whether they be things in earth, or things in heaven.]  
Paraphrase 20. And that having, by his sufferings and satisfaction for our sins, made peace between God and the world, he should reconcile all mankind unto God, not only the Jews, among whom he was born, and who had formerly been his people, and had the promises of Christ made to them, but the very Gentiles also.  
21. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled.]  
Paraphrase 21. And you that were strangers from the worship of the true God and had engaged yourselves in idolatry, and all the wicked practices that attend that, he hath now brought back to his service, used means by preaching of the Gospel to reform you, to make you lay down your hostilities against God, the wickednesses of your lives;  
22. In the note d body of his flesh, through death, to present you holy and unblameable, and unreprovable in his sight:]  
Paraphrase 22. And to that end laid down his very life for you, by that means to present you to his father, as those which, though sinners, are yet reconciled unto him, and are now acceptable in his sight, free from all charge of sin from the accuser of the brethren.  
23. If ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature under heaven, whereof I Paul am made 
† or a preacher and Apostle and ministe; for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a minister.]  
Paraphrase 23. Upon this condition only, that having given up your names to him (received the faith) ye continue firm and constant to the end, and whatever persecutions assault you, hold out by virtue of that hope, which the Gospel hath furnished you with, that Gospel, I mean, which is now made known and preached to all the heathen world, (see note on Rom. 8. d.) and of which I am by Christ constituted an Apostle, and publisher of it.  
24. Who now rejoice in my sufferings for you, and 
* by way of correspondence fill up the remainders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the Church,]  
Paraphrase 24. And though it cost me dear, bring many persecutions upon me, yet is not this matter of any thing but joy unto me, as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the cross for the Church his body, and doth now again, though he be in heaven, endure in the persecuting of me an Apostle of his,  
25. Whereof I am made a minister according to the dispensation of God, which is given to me 
† toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for you, to 
* to perform  note e fulfil the word of God;]  
Paraphrase 25. And a minister of his Church appointed immediately by God, to bear his word, to preach the Gospel to the Gentiles, and particularly to you (to whom by Epaphras I have done so, ver. 7.) and to leave no place, (whither I can come by myself or others,) without preaching the Gospel to them.  
26. Even the mystery which hath been hid from ages, and from generations, but now is made manifest to his saints:]  
Paraphrase 26. That Gospel, I mean, or revelation of the will of God, which was not revealed so clearly in former ages, but kept under shadows and dark prefigurations, but now is freely preached to all that receive the faith of Christ:  
27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ 
† among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you, the hope of glory:]  
Paraphrase 27. God being willing to exhibit to such, (and no longer to keep close) this illustrious mercy of his to the Gentiles, so long concealed, viz. Christ preached, the Gospel revealed to these, and in it hope of pardon and of bliss afforded them, upon reformation of their former lives, and receiving and practifing the commands of Christ.  
28. Whom we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.]  
Paraphrase 28. Whose doctrine we now publish to the world, his precepts of divine purity, and his glorious promises, first preaching the fundamental heads of the truth of Christ, and then superstructing all farther knowledge of Christian duties, and this to Gentiles as well as Jews, that by this means we may bring in servants to God, as many as possibly we can, to serve him in all that holiness of life that Christ Jesus himself exemplified, and prescribed.  
29. Whereunto I also labour, striving according to his working, which 
† is wrought in me in power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worketh in me mightily.]  
Paraphrase 29. Of which number I am one, who endure some travail and toil, and withal some persecutions and afflictions (see 1 Thess. 2. note b.) according to the measure of that grace which he hath effectually bestowed upon me to the end.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Firstborn] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside the ordinary notion of firstborn (which cannot so well here refer to Christ's eternal generation, because of that which is added to it, the firstborn of every creature, which only gives him a precedence before all other creatures, and doth not attribute eternity to him) is used sometimes for a Lord, or person in power, who hath the privilege of the firstborn, dominion over all his brethren: and according to this notion 'tis used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince, or principal person. So Ps. 68 27. David is called the firstborn of the Kings of the earth, that is, the most glorious among them, and Job 18. 13. we have the firstborn of death. And so among the Civilians, Haeres, heir, signifies dominus, Lord, justinian. Instit. l. 2. tit. 19 the haered. qualit. & diffe. §. ult. And thus may it fitly be a title of Christ incarnate, in respect of his power over his Church, the key of the house of David laid upon him. But it is possible it may peculiarly refer to his resurrection, in which he was the firstborn from the dead, v. 18. the first which from the grave was raised and exalted to heaven, and being so risen, all power was given unto him in heaven and in earth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Thrones] These several titles here rehearsed may possibly be no more but the expressions of several degrees of dignity among men. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings, or Monarches, and Princes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dominions (or Lordships) may be the Reguli, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the honours (whether of Dukes or Earls) next under Princes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Praefects of Provinces and cities; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates: and if so, then may they be here set down to denote all sorts and conditions of men in the Gentile world, by the chief dignities among them here on earth. But because they may also signify the several degrees of Angels, and because there follows mention of, visible and invisible, and the Angels may most probably be contained by the latter of them, as this lower world of men by the former, and because it is the creation that is here referred to, and the creating of the Angels, as well as men, etc. belongs truly to Christ as God, therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too, the highest and most eminent of both sorts, thereby to set out the eternal Divinity and power of Christ, who is creator of all, and consequently before the most principal Angels, which were created before men: See v. 17. Of the great blasphemies of the Gnostics and their followers the Valentinians in this matter, of Angels creating the world, etc. see Irenaeus, and Note on 1. Tim. 1. d. And to that Theology of theirs the Apostle may here refer.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Whether they be things in earth, or—] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether the things on earth, or the things in the heavens, will, I conceive, be best discerned, first by comparing this place of the reconciliation wrought by Christ with the parallel, Ephes. 2. 14, 16. where it clearly signifies the compacting the Jews and Gentiles into one Church; and so again Ephes. 1. 10. the gathering in one all things, both which are in heaven, and on earth, doth signify all men of all sores. Secondly, by remembering two observations, frequent in this Book. 1. That it is the manner of the Hebrew writers to express this inferior world (for want of one word to signify it) by these two, the heavens and the earth, and indeed any aggregate body or totum, by mentioning and enumerating its parts, as the natural day, by the evening and the morning, and so to set down so many days, and so many nights, where the truth of the story will not allow us to interpret it literally of so many nights distinctly, but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or natural days, of which any the least part is computed for one. (See Note on Mat. 12. n. and on Ephes. 5. h.) And not to multiply examples, but to confine the discourse to this particular, thus very frequently the heavens and the earth are set to signify the whole lower world, made up of the firmament of the air, that expansum which is called Heaven (as when we read, the fowls of the heaven) and of the terrestrial globe of earth and water (see Note on 2 Pet. 3. e.) and then (consequently to this) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here, explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether the things on earth, or the things in heaven, and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things that are in the heavens and on the earth, shall signify no more than what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world, (as 2. Cor. 5. 19 in the very same matter that here is spoken of, God in Christ reconciling the world to himself) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole creation, or all creatures, the whole world of creation, or the whole world without restriction. Now what is meant by the whole world or the whole creation, will appear by another second observation, which is taken notice of, and enlarged on, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world, in opposition to the Jewish enclosure; not all the creatures absolutely, but all men of all nations, particularly the Gentile Idolaters mentioned here in the next verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you that were formerly alienated, etc. And then the meaning of the place will be clearly this, that it pleased God by Christ to reconcile to himself (or, as it is possible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him, may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into one or the same, and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in, or into one body, Eph. 2. 16.) all the men of the world, the Gentiles and the Jews both; the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11. 15. the reconciling of the world (that is, the Gentiles in opposition to the Jews, that there in the words immediately precedent are said to be cast off) and 2 Cor. 5. 19 by God was in Christ reconciling the world to himself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thing be here in the Neuter, yet will that be no objection against this, it being ordinary for the Neuter to be taken for the Masculine, as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save that which was lost, that is, all the men that were lost; and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things, that is, all men, under sin, and innumerable the like: and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men, you Gentiles, v. 21. and that joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath reconciled there, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here. That I do not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signify Angels, the reason is clear, because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 2. 16. came not to take hold of, or reduce, or relieve, or consequently to reconcile, the Angels, but only mankind. And indeed the Angels, that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens, never fell, and so needed no reconciling. And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signify the Saints departed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are now in Heaven, in respect of their souls, contrary to the Psychopannychists, and were so at the Apostles writing this, and even at the time of Christ's death, yet the Context seems not to have any particular aspect on the matter, but only to look upon Christ, and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jews, and to show what interest the Gentile world hath in his death and resurrection: and therefore I prefer the interpretation first given, as being directly pertinent to this purpose, and agreeable to the consequents. And that will more appear, if you look on the place forementioned, and parallel to this, Ephes. 1. 10. where this reconciling of all things in heaven and on earth, expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one, is called v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the mystery of his will according to his good pleasure, noting it to be some act of free undeserved mercy, imputable to nothing but Gods mere grace (and such most notoriously was the calling of the Gentile Idolaters) and that a mystery, such as no man ever dreamed of or hoped for before; and what that mystery was, is in the remainder of that Epistle largely shown. especially c. 2. 14, 16, 17. and under the name of the mystery, c. 3. 3, 5. viz. the bringing in the Gentiles into the Church, preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles, (c. 3. 8.) the unsearchable riches of Christ. And thus, I conceive, the phrase is to be understood, Ephes. 3. 15. where of Christ 'tis said, that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by, or from, him, that is, surely, all the world, Gentiles as well as Jews, are now vouchsased by him to be called by his name, that is, to be Christians, called and received into his family.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Body of his flesh] The body of his flesh signifies no more than his flesh, according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies body, so it is oft applied to things which have no body, and signifies essence or being.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Fulfil the word] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fulfil his word, is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah, that for fulfilling the word he was made a Judge in Israel: where, as the word signifies the will and pleasure of God revealed to him, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil it is to perform it in a very eminent manner. But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the preaching or publishing the Gospel of Christ peculiarly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fulfil the word of God, will be, to fulfil that preaching, that is to proceed as far in the preaching of it as by all his diligence and care, by himself and others he could do, and so belongs to the preaching it to these Colossians, to whom, being out of his way, he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fill up the preaching, or Gospel, of Christ, that is, to preach it from city to city, from Jerusalem as far as to Illyricum.    

CHAP. II.  
1. FOR I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;]  
Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you, and in prayer and zeal and solicitude for you, and for those of Laodicea, whose conversion wrought by Epaphras, who was sent by me, I look upon with much comfort, though I never saw any of them (as not being able to go to either of those cities either in my first or second passage through Phrygia (of which Laodicea is the Metropolis, and Colossae another city) Act. 16. 6. and 18. 23.)  
2. That their hearts might be comforted, being knit together in love, 
* even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and unto all riches of the 
† fullness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Lu. 1. note 2.  full assurance of understanding, to the acknowledgement of the mystery of God, 
* both the father and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and of the Father and of Christ;]  
Paraphrase 2. That they may receive the joy and true comfort, which the doctrine of Christ truly taught and practised will yield every one, that being first united together in the Christian charity, they may be filled with all graces in all abundance, and come to know the bottom of this great secret or mystery of God, viz. of the Gospel, or Christianity, that is, of the course which hath more obseurely been taken by God the Father under the Old Testament, and more clearly now by God in Christ under the New, to bring sinners to salvation;  
3. 
* In which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In whom are hid all the treasures of wisdom and knowledge.]  
Paraphrase 3. In which course is wrapped up all the depth of divine wisdom imaginable.  
4. And this I say, lest any man should beguile you with 
† probabilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enticing words.]  
Paraphrase 4. And this care of mine and solicitude for you I mention, that it may make you cautious, that no cunning impostor seduce you, by saying things that look like truth, but are not.  
5. For though I be absent in flesh, yet I am with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ.]  
Paraphrase 5. For though I am not personally present among you, yet by the advertisements I received from Epaphras I understand how all things go with you, and so am in heart or spirit present with you, (as when Elisha's hear: is said to have gone with his servant, when he knew what he did, 2 Kin. 5. 26.) and rejoice much to see the regularity of Ecclesiastical affairs among you, and your constancy in the truth, in despite of all that have tried to lead you out of the way.  
6. As ye have therefore received Christ Jesus the Lord, so walk ye in him,]  
Paraphrase 6. And therefore all that I have to add is only this, that as you have received commands from Christ for the regulating of your lives, so ye be careful to do accordingly;  
7. Rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving.]  
Paraphrase 7. As having not only received the saith at first, but having been farther instructed and improved in it, as when walls are superstructed on a foundation, yea and confirmed in it, and therefore go on according to these beginnings, and abound in all Christian practices, and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you.  
8. Beware lest any man note a 
* despoil of carry you captive  spoil you through Philosophy and vain deceit, after the tradition of men, after the note b 
† Elements  rudiments of the world, and not after Christ.]  
Paraphrase 8. And take care that no body plunder you, rob you, cheat you of all that you have, your principles of Christian knowledge, by that vain, empty, frothy, pretended knowledge and wisdom which the Gnostics talk of, 1 Tim. 1. 4. and 6. 20. taken, out of the heathenish Pythagorean Philosophy, together with the observances of the Mosaical Law, and very distant and contrary to Christian divinity.  
9 For in him dwelleth all the fullness of the Godhead note c bodily.]  
Paraphrase 9 For the whole will of God is by Christ really made known to us, as his Divinity really dwells in him; and therefore there is little need of the additions of the Gnostics, which they borrow out of the heathen and Jewish theology, to supply the defects of the Evangelical doctrine.  
10. And ye are 
† filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  complete in him, which is the head of all principality and power.]  
Paraphrase 10. And by him you have knowledge sufficient to satisfy and complete you, without such supplies as these from the doctrines and divinity of the Gnostics, about their AEones, (see 1 Tim. 1. note d.) looked on by them as divine immortal powers, of which, whatsoever they are (if they be not idol-things) be they Angels of a superior or second degree, Christ is the head, and they which have Christ need not trouble themselves with these accessions.  
11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ,]  
Paraphrase 11. And as you need not take in these fragments of heathen theology into the Christian, so is there as little need of the Judaical observations, circumcision, etc. which are urged by the Gnostics also, Christ having in his Gospel helped you to the true gainful circumcision, not that outward, the cutting off the foreskin with a knife, but the inward, spiritual, the putting off, throwing away all those carnal sins which the Gnostics again do so abound in, and this is the true Christian circumcision.  
12. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.]  
Paraphrase 12. And to all this you are engaged (and have undertaken it) in your baptism, whereof one part, referring to the burial of Christ, denotes not only your dying to your sins, forsaking the impurities of your heathen lives, but also the abrogation of, and liberty from, the Mosaical performances, Ephes. 2. 15. and your laying all down in the grave, to be buried with Christ, never to live or have power in or over you again; and another part (that of coming out of the water) referring to the resurrection of Christ, denotes your vow and engagement to rise to all Evangelical performances, and to all purity of life, by the virtue of your faith in that God, whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead.  
13. And you being dead in your sins, and the uncircumcision of the flesh, hath he quickend together with him, having forgiven you all trespasses:  
Paraphrase 13. And you being heathens and uncircumcised (and so without requiring those legal performances of you) hath he received into covenant, taken you out of your heathen, dark, dead condition, and having pardoned you all your past idolatries and provocations, he hath called you into the free estate of the Gospel, requiring none of those legal yokes of you, which the Judaizing Gnostics lay upon you:  
14. 
* Having by his doctrines blotted out the hand-writing against us  Blotting out the note d handwriting of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to his cross:]  
Paraphrase 14. Having by that proclamation of pardon to all penitent believers, Gentiles as well as Jews, (which is a doctrine of Christ's now peculiarly revealted in the Gospel) blotted out that bill which the Jews were bound by, having as it were signed it with our own hands against ourselves (by professing to expect justification by the Law) a bill indeed contrary to our peace, destructive to us, and having taken away, canceled it, and that (as bonds are wont to be canceled) by striking a nail through it, viz. nailing it to his cross, that is, cancelling it by his death, undergoing a vile death for us, and obraining pardon of sins for us by that means.  
15. And having 
† despoiled or devested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spoiled principalities and powers, he made a show of them 
* with authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  openly, triumphing over them 
† by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in it.]  
Paraphrase 15. By which means also of his death he hath dev●sted the evil spirits of their power, thrown them out of their temples, filenced their oracles, etc. and hath made it publicly discernible to all men, carried them as it were in triumph, as those that he had taken captive victoriously, (see Joh. 7. a.) brought them from their idolatrous practices, to the true Christian religion.  
16. Let no man therefore judge you in meat or in drink, or 
* by the particular of feait, or new moon, or sabbaths  note e in respect of an holy day, or of the new moon, or of the sabbath days,  
17. Which are a shadow of things to come, but the body is of Christ.]  
Paraphrase 16, 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies, etc. and condemn, or sentence christian's (see note i.) for eating or drinking things prohibited by the Jewish Law, nor observing those things which are set down in their section of feasts, or new moons, or sabbaths, which were all but types of Christianity, and therefore now in the presence of Christianity itself, are not obligatory.  
18. Let no man 
† condemn you pleasing himself in humility  note f beguile you of your reward, in a note g voluntary humility, and worshipping of Angels. note h 
* searching  intruding into those things which he hath not seen, 
† without cause puffed up by the imagmation of his own flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vainly puffed up by his fleshly mind;]  
Paraphrase 18. Let no man please himself, and condemn you in point of worshipping Angels, as mediators to God, as if there were some pe●●al humility in so doing, undertaking to search into those things which he knows nothing of, having no other ground for his doctrine but his own carnal fantasy:  
19 And not holding the head, from which all the body by joints and bands 
* being supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  having nourishment ministered, and knit together, increaseth with the increase of God.]  
Paraphrase 19 Which they that are guilty of, do disclaim Christ, who is indeed the head of his Church, the only intercessor to the Father, from whose influences (as in the natural body, the animal spirits are from the head conveyed to all the body by the nerves, and thereby all the joints cemented together, for the supplying all the wants of every part, so) the Church by the unity maintained and continued with Christ the head, and by amity, liberality, and charity of one towards another, shall thrive and prosper and increase to that proportion which God requires; (see note on Ephes. 4. e.)  
20. Wherefore if ye be dead with Christ from the 
† elements, see note b.  rudiments of the world, why, as though living in the world, are ye subject to ordinances,]  
Paraphrase 20. If therefore ye have received the Christian faith, and as ye ought to do, made that use of the death of Christ, as to have forsaken all other doctrines and practices, to receive his, and so to look upon the rites of the Jews, and the philosophy of the Gentiles as abolished and out-dared, why do you now subject yourselves to such abstinencies, as either out of the heathen or Jewish practices are brought in among you,  
21. (Touch not, taste not, 
* come not neat (see note 1.)  handle not:  
22. Which are all 
† to Corruption by the abuse of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to perish with the using) after the commandments and doctrines of men?]  
Paraphrase 21, 22. (Such are those of abstaining from marriages, and some sorts of meats, as utterly unlawful, which though they might lawfully be abstained from, as indifferent things, yet when they are taught and believed to be detestable things, and utterly unlawful, by that abuse they tend to the bringing of all unnatural and horrible villainies among you) as precepts and doctrines of men, contrary to that liberty which Christ hath purchased for us, and those doctrines of inward purity which he hath taught us?  
23. Which things have indeed a show of wisdom in note i will-worship and humility, and 
* austerity to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neglecting of the body, not in any honour to the satisfying of the flesh.]  
Paraphrase 23. Which observances are indeed (as it was before intimated v. 4, and 8.) set off by some specious fair shows, as that they are voluntary services or freewill-offerings to God, that there is great humility in them (as in that of worshipping Angels, v. 18.) that they are a great austerity and punishing of the body, that they are quite contrary to the placing any honour in the satisfying the desires of the flesh though it be by conjugal enjoyments (but for all this, are but specious, and not real services, have nothing of true worship in them.)  

Annotations on the Epistle to the Colossians. Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Spoil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strip or rob, as the pillagers in war are wont to do; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strip one, as he lies, of his armour, saith Phavorinus, and agreeably to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry away captive. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divest, to strip, and being here applied to the Gnostics it belongs to their divinity, which mixes all the heathen gods (under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word corrupted from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures, which is set to signify Angels, Ezr. 1. 5. See Note on 1 Tim. 1. d.) with Christ, and makes use of all the Theology of Orpheus and Hesiod and Pythagoras, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endless gentalogies, 1 Tim. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle speaking, ver. 6. and here Philosophy and vain deceit, and also by bringing others to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either carries them captive to their own heathenish errors, or else robs them, despoils them, of all their Christian ornaments and weapons, leaving hem naked, as it were, of all that rich provision which Christ had. laid in for them, depriving them of all the advantages of the Gospel. But that of carrying captive seems rather to be the notion of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Rudiments] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies elements, rudiments, first principles, the letters of the Alphabet, among Grammarians; the first principles, or elements, of which the body is compounded, among the Naturalists. And so they may fitly signify all imperfect lower sorts of doctrines or precepts, in opposition to that which is more perfect. Thus when Heb. 5. 12. the higher Christian knowledge is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid food, and all the inferior ordinary doctrines thereof but as milk for Children or babes to feed on, those lower doctrines there (set down c. 6. 1. of Repentance and Faith, etc.) are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the elements of the beginning of the Oracles of God. Now as Christian religion is the true manly knowledge and wisdom, so are there two sorts of elements, imperfect childish beginnings of knowledge, the one among the Jews, the other among the Gentiles. Among the Jews, the rites and ceremonies prescribed them are fitly called Elements, or beginnings, being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pedagogy of the Law, a way to bring up, and discipline children, by those grosser means, as they were able to bear it, to initiate them to some kind of piety and virtue; and to them that have received the faith, the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak and beggarly elements Gal. 4. 9 and such as were fit only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babes to be subjected to, v. 3. Among the Gentiles, the Philosophers and the Magis had some ways of wisdom and of Religion also, wherein they exercised their disciples, many Abstinencies and ways of purgations, Sacrifices, and ceremonies of worship to their Daemons, especially the Pythagoreans, who abstained from Wine, and Flesh, and Venery, etc. So saith Porphyry in his book. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Clemens Alex. Strom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their Magis teach them to abstain from wine, and things that have life in them, and the use of venery: and he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they worship Angels and Demons. Now which of these are here referred to, is the only question. And that may best be resolved by considering the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world which is joined to it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That word doth once signify the service of the Jewish Temple, Eccles. 50. 21. The people besought the most high God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till the worship of the Lord were finished, and they had performed their office: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the same sense, for the worship or service of the Temple. And if this were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it would confine it to the Jewish ceremonies: but the ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world, is that which is generally used in the New Testament, and so must denote the men of the world, all sorts both of Jews and Gentiles, as they are opposed to Christ: and so the Elements of the world will be those imperfect ways of piety and virtue which either the Jews or Gentiles adhered to before Christ, or before receiving the faith of Christ. And so it must signify here, the Gentile doctrines especially, noted by Philosophy at the beginning of the verse, and the worshipping of Angels ver. 18. (see note h.) but withal the Jewish abstinencies and observations, ver. 14, 16. For it is certain that the Gnostics divinity, which through this whole chapter is peculiarly noted, was a composition of Judaisme and Heathenism both; and those doctrines of theirs, which they laboured to impose on Christians, are here expressed by the elements of the world, and so ver. 20. (see Note i.) though Gal. 4. 3, and 9 where the matter confines it to the Mosaical Law, it fitly belongs to that only.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Bodily] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote, not corportity, but essence, according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, often mentioned (see cap. 1. Note d.) for essence, as well as body; so v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body of the sins of the flesh, that is, the sins of the flesh. Or else it may be taken in opposition to shadows or dark resemblances, Gods will being in Christ (not in shadows, as among the Jews, but) plainly and substantially revealed, for the practice of inward purity, and not for the observation of those shadows thereof which had been among the Jews. And thus the 17th verse seems to interpret it, the sabbarbs, etc. though they were, as commemorations instituted for the Jews, by strength of that institution to be observed by them, yet had they also a farther aspect, to somewhat under the New Testament, and as such, are said to be a shadow of things to come, the body, or reality, whereof is of Christ: Where the Christian doctrine is affirmed to be that substantial divinity of which that which was under the Law was a shadow. But this cannot well be otherwise applied to the fullness of the Godhead dwelling in Christ (which is the primary sense, in which that other is contained, of the manifestation of divine knowledge in the Gospel) but as the word shadow is a general word to signify any image, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  especially a dark or imperfect one. Thus every body naturally casts its shadow, which as it is the dark image of the body, viz. of some lineaments of it, so is it far from the substance of it. Thus the Ghosts, that is, the species or images of men, but not their bodies, are called their umbrae, shadows. And according to this notion of the word Shadow, I suppose the word bodily may here be interpreted in opposition to it, that as on the earth here below the sun casts its beams, and so dwells here in, or by its beams, or irradiations, but the body of the sun is in heaven, and so, though here be some light below, yet there only the fullness of light is; so here God was in Moses and the Prophets (and in other wise, holy men, to whom he revealed his will) in some degree, in some rays, beams, images of his perfections, and more than so, God is said. to dwell in his saints (which differs from being in them, only by permanence or continuance) but still he is or dwells in them, only in those images of him, shadows, or rays, not as the Sun doth in the heaven, where the body of it is, in a fullness, so as he cannot be more in any other; but in Christ he dwells in fullness, o as nothing could be added to it, and so in him bodily, that is, as the Sun dwells in the firmament, where the body of it is. The whole divine nature is not only in part, but fully, without absence of any part of it, in Christ; and that not by a species, or shadow, or image only, but really and substantially: and so consequently (which is the thing which is here designed to be proved by it) the will of God must be supposed to be so revealed in Christ or by Christ, that there can be no need of addition from the heathen philosophy, or from the Jewish law, which the Gnostics woul● needs have added to it. And that is the full sense of these words.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Handwriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bill or writing under a man's hand, whereby he binds himself to some payment of money or duty, a band or obligation, and which stands in force against him, to bring any forfeiture or penalty upon him, upon non-performance of the condition to which he is bound; that which the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cautio debitoris, an obligation, scriptura, vel literae quibus conti ur potest as quam alius alii tradit, saith 
* Thisbi p. 244.  Elias Levita, a writing in which is contained a power which one gives another over him. Thus is the Law of Moses, as it requires abstinence from meats, observation of days, v. 16. and so lays obligation on a Jew, that others are not bound to, and binds him to forfeiture of all his hopes, and also to punishment if he do not perform them. In which case this band or bill is here supposed to be brought against him signed by himself, and stands in force against him. Now two ways there are to cancel any writing, the one by blotting or crossing it with a pen, the other by striking a nail through it. The first is done by Christ's doctrines, (requiring now the inward purity, in stead of those external observances (and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines here (as Theophylact acknowledgeth, rendering it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of Faith, and Ephes. 2. 15. (a place parallel to this,) it will more appear, by looking on the place) and the second is done by Christ's death, expressed in that to the Ephesians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nailing it to his cross.  
V. 16. In respect The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which Ios. Scaliger and Isa. Casaubon Ep. 24. have pitched on, is, that by it is noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chapter, or tract of the Talmudists upon that subject. For the lesser parts of the Talmud are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or parts. Among their writings there is now one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tract of a good day, that is, a feast, & in it many chapters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sections. From thence is the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in justinian. Novel. de Heb. 146. By which it appears that among the Expositors of the Law there were some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that expounded their heads of doctrine severally, & the chief of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so the meaning of the place will be, Let no man pass sentence on you by what you do in eating or drinking, by that section of the Rabbins about Feasts, New moons, Sabbaths, that is, by your observing or not observing of those things; which were required indeed by the Jews, but merely as shadows and types of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, entire and continual feast, that a Christians life ought to be now under the New Testament. See Origen. Cont. Cells. l. 8. p. 404. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day, is a conjecture of some, which it is sufficient to have named, having no authority of any MS. to countenance it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Beguile] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, the word signifies to condemn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one (only the former peculiar to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grecian games, the other common to all judicatures) and proportionably the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being the same too: and so the word will have the same significancy here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. of judging or condemning. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Voluntary humility The notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek translation of the Old Testament, for taking delight in any thing, hath been mentioned in Note on Mat. 27. g. and may be judged of by these examples not recited there, Psal. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his delight is in the Law of the Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 41. 12. thou favourest, or lovest, or delightest in me. And so being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in humility, it is most reasonably to be taken and rendered, delighting in humility, or, as S. Hierome explains it, superbus fict â humilitate, proud of a feigned humility; but yet so, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in humility may be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let no man condemn you, ver. 16. so that the construction and full sense will run thus, Let no man please himself, and condemn, or judge, you, in point of humility and worship of Angels.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Intruding] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to enter into, to search and spy what is within, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inquire, in Phaverinus; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek and go as far as one can, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius. It signifies to seek, or search, or pry into that which is secret, and hardly to be discovered, and so belonging here to the doctrine concerning Angels, it is fitly applied, because no man hath ever seen them nor can speak upon knowledge concerning those points, when Angels are present, what they can do, what they have done, what use hath been continually made of them by God, what hath been wrought by their ministry, etc. Now of the Gnostics it is known how great a part of their Theology was made up of conceits concerning the Angels, of which as they had much from the Theologi Poetae, the fictions of the heathens; so had they therein gratified the Judaizers also, who affirming that the Law was given by Angels, were very favourable to the worship of them, (see Note on 1 Tim. 1. d.) This sort of men are said to have continued long in Pisidia and Phrygia, & therefore to have been forbidden by Canon in the Council of Laodicea, the chief city of Phrygia. Among them there still are Oratories remaining, wherein they were wont to pray to Angels. And the heresy of these Angelita or Angelici was, under a show of humility, that God was to be looked on with reverence, as invisible and inaccessible, and to be sued to by the intercession and mediation of Angels, first the lower, than the higher, till at last the request was presented unto God himself. And this of the Mediatorship of Angels was among the Platonists a special part of doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plato in Sympos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every daemon, or Angel, is betwixt God and man, declaring and delivering to God the things of men, and to men the things of God; the prayers and sacrifices of the one, and the commands and returns to their sacrifices from the other. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God converseth not with man, but all the conversation & discourse betwixt God & man is by Angels, both in time of waking and sleep. And this & the like being the doctrine of those Philosophers may well be referred 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to v. 8. under the stile of Philosophy & vain deceit.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Will-worship] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary worship, is not elsewhere used in the New Testament, and being not at all to be found among the Greek translators, or Apocryphal writers of the Old, and by other later Writers taken particularly from this one place, it will be worthy our inquiry how 'tis used here, whether in an ill or a good sense, and that will be done best by a full view of the whole place. The occasion of the Apostles discourse here is the dogmatizing of some, ver. 20. that is, teaching some things to be forbidden by God, which were not now forbidden by him (nor by any under God which had authority to command) and so by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commands, or precepts, teaching for doctrines the commandments of men, (their own heretical fancies) Mat. 15. 9 The matter of these dogmata is here set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch not, taste not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come not near. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to touch, as it is here distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to taste, seems to refer to the use of women, so as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to touch a woman 1 Cor. 7. 1. contrary to which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let every man have his own wife, ver. 2. For this we know, that the Gnostics, here opposed by S. Paul (as there also among the Corinthians) did forbid marriage, as a detestable, abominable thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calumniating, or accusing, marriage, getting of children, etc. saith the Author of the Constitutions l. 6. 16. See Note on 1 Tim. 4. b. And this they seem to have had from the Pythagoreans and the Magis, (who taught their disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from venery, saith Clemens, Strom. l. 3.) but made a worse use of it then they appear to have done. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the next place, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taste not, belongs to abstinencies from meats, of which some there were among the Pythagoreans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all living creatures, (see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and some among the Jews from unclean, forbidden meats. And accordingly this is another of the Gnostics doctrines (annexed to the former of forbidden marriage) 1 Tim. 4. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from meats, according to that of the Author of the Constitutions, lib. 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they abominate some sorts of meats, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they speak evil of them, c. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered shandle not, and may so be applied to some Jewish rites of not touching any thing that was legally unclean, I suppose, it may better be rendered, come not near. Thus the word is used Exod. 19 12. of the mount, which they were not to get up to, or touch, that is, approach near it: and so it is used in the same matter, Heb. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it approach the mountain it shall be stoned. And in this notion, I conceive, it belongs to both the former interdicts, which are backed with this, as with an anathema or deep censure, making it an abominable thing to marry, or eat those meats. For therein did their dogmatizing consist, in making marriage and meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestable things, bitterly judging all that approached them: and so by the Canons of the Apostles, it appears the heretics of the first times did, making marriage the work of the Devil, and the eating forbidden meats, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an abomination. And so here v. 17. Let no man judge you in meat, etc. that is, condemn your liberty, as an abominable, damning thing, placing all religion in such observances. Of these Abstinencies thus imposed on Christians by these dogmatizing Gnostics, the Apostle v. 22. makes his observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which are all, etc. These words I conceive are ordinarily misunderstood. For first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not use simply but abuse; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in the Epistles to denote abominable, unnatural unoleanness (see Rom. 8. Note i. and 2 Pet. 1. b. and 2. b.) and so the sense will be, that these doctrines of theirs, borrowed from others, Pythagoreans and jews, are abused and made worse by them, even to the bringing in all unnatural villainy, set down Rom. 1. whilst they detest and abominate marriage. As for that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the commandments and doctrines of men, that is surely to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 20. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thus, why do ye subject yourselves to those ordinances of abstinencies, which are far from being imposed by God, fetched out of the Philosophy of the heathen, and rites of the Jews, abolished by Christ, and yet most severely imposed on you by these heretics? Having set down these abstinencies, thus imposed and abused by heretics, he than concludes with a brief character of the abstinencies themselves, as they were by them pretended to be, in their plea for them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or, in two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) etc. Which things have in them some notion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or appearance, of wisdom, that is, of extraordinary perfection (from whence they called themselves Gnostics) or piety (which in the Scripture-style is called wisdom,) viz. in will-worship, and humility, and severity toward the body: that is, first, in performing some acts of voluntary, uncommanded perfection; secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in showing a greater humility than others pretend to, in that of worshipping of Angels, ver. 18. (see Note g.) and thirdly, in austerities and severities toward the body, abstaining from satisfactions, which others use, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not in any honour to the satisfying of the flesh. These words have some difficulty in them, (but such as hath no influence on the enquiry in hand concerning the notion of Will-worship:) that which others have said from S. Jerome may well be admitted, that the honour here is the supplying of wants, as Mat. 15. 6. and 1 Tim. 5. 17. the word is used, and then (as an explication of the austerity precedent) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be, not in the administering of fowel, or supply, ad saturitatem carnis explendam, to the filling the saturity of the flesh. But 'tis possible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be taken in a peculiar sense, so as marriage is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honourable in all men Heb. 13. 4. in opposition there to these Gnostics practices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication, as it contains all unlawful, unnatural lusts, which are accordingly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 26. affections of dishonour, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dishonouring their bodies, ver. 24. In this sense I suppose it evidently to be taken 1 Thess. 4. 4. that every one know to possess his vessel, that is, his body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in purification and honour, that is, in a virginal or conjugal purity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in passion of dishonour, or dishourable passion, so as the Gentiles which know not God, v. 5. Where I suppose conjugal chastity, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour, to be proposed by the Apostle in opposition to all the Gnostick practices which there follow, whereas marriage was detested and accused by these, as a work of the Devil: And then in that notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be taken here, for the lawful, honourable use of marriage, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the satisfying the desires of the flesh, that is, for the avoiding of fornication, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ustion, and all villainy, in which case the Apostle prescribes marriage, 1 Cor. 7. 2, and 9 And so this last part of the character of these abstinences will also be here fitly added, to show the wickedness of these fair pretences of these Gnostics, in that they brought them to all dishonourable lusts, by forbidding them the use of lawful marriage, and allowing no honourable means of satisfying those desires which are implanted by nature in them. The verse being thus rendered, it is already visible that there is no ill, but a good character set on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will-worship. For first, it is here joined with two things which are confessedly good, 1. humility, 2. severity and austerity to, or mortifying of, the body; the first a known moral and Christian virtue, the second an act of self-denial, which, as such, cannot be unacceptable to Christ, and as a species of revenge 2 Cor. 7. 11. will be numbered among the effects of sorrow according to God. Secondly, these doctrines are said, in respect of will-worship discernible in them, to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rationem sapientia, somewhat of piety in them; which somewhat, if it be real, then will it be the same that is 1 Tim. 4. 8. said of bodily exercise, abstinence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  continence, etc. that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little profitable, or profitable for a little. But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify species, only a show of wisdom or piety, yet still the argument will be of force. For can any thing be said to have so much as a show of piety in will-worship, if will-worship, which is thus pretended, pass confessedly for foolish or impious? And accordingly the Greek Fathers that interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a show only, render will-worship by piety, only they add, that this dogmatizer is not truly so, But pretends to be so; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He appears pious and moderate, and to despise the body, and then all the fault is that he is not truly what he appear; and Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pretends piery and devotion in worship, where it appears what they meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety (the thing so commended in Simeon, Luk. 2. 25. and prescribed, Heb. 12. 28.) and religion or worship, which caused the Interpreter of Clemens Alexandrinus to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in religione, in religion. 
p. 447.  And accordingly Helychius expounds it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary worship, or piety voluntarily performed, the very notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free-will-offerings among the Jews, rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary oblations, which were so far from being ill because not commanded, that they were far the more acceptable for being free. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for those that are done above the command have a plentiful reward in this very respect, but those that are according to command, not so great. And so saith Socrates of Ecclesiastical rites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing there is of this no written command, 'tis manifest that the Apostles left this to men's choice, that every one might do good not of fear or necessity, 'tis true indeed, where the matter of the worship is unlawful, there the will-worship must needs be so; and therefore here ver, 18. when he speaks of worshipping of Angels, there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that takes pleasure in this sort of humility and worship, is under an ill character: which notwithstanding, the voluntary worship, where the matter is perfectly lawful, not forbidden, nay approved by a general though not commanded by a particular) precept, is far from having any tincture of ill in it. And therefore when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary abundant worship, is by Epiphanius used of the Pharisees, it is not by him taken in any ill sense, but only that it was the denotation of their name, which, though they might out of some vanity assume it to themselves, yet had no ill in it, but was rather a title of honour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate to God, and their Sect by S. Paul styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strictest sect of religion. For so indeed it appears that the original of these Pharisees was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asidaei, so called for their excess of piety and charity, their voluntary performances above what the Law required, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, volunteers to the law, that to the precepts of the Law superadded some uncommanded acts of piety, 1 Mac. 2. 42. and so differed from the Karaei, who did only that which was prescribed by the Law. And consequently though the Pharisees Pride and boasting be censured by Christ, and though their forming these voluntary acts of devotion into precepts, and entering them into books, and separating themselves from all that did not perform their severe prescriptions, rendered them Pharisees, divided even from the Hasidai themselves, and then this became a fault, and so is looked upon in them; yet the voluntariness and uncommandedness of their piety was not amiss, and being the same in the Asidaei and in them, (and in the former of these being separated from dogmatizing and censoriousness, etc.) it is always looked on as commendable, and the more abundant, still the more rewardable. Of this sort as the free-will-offerings among the Jews are a known example (of which it is clear, first, that they were a part of the worship and service of God, when they were performed; secondly, that they were not under any particular command of Gods in the Law, but were left to every man's liberty, and so were spontaneous, not necessary; and thirdly, that there is a law, Leu. 22. whereby he that offers them is forbid to offer them maimed or blemished ver. 20. by which it appears that they were voluntary, and yet allowed by God, and accepted) so many other there were in the Old Testament; Abel's oblation, which was not by precept from God, say the Fathers generally And even of Sacrifices in general 'tis observable what the ancient Author of the Constitutions affirms, l. 6. c. 18. that before the golden calf, and their other Idolatries, Sacrifices were not commanded, or imposed on the Jews, but only left to their own choice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they would do them, they should be accpeted, etc. and upon those provocations of theirs imposed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that being straightened and collared up (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius) they might keep from idolatry. Such again was the celebration of Purim, the feasts of the fourth, and fifth, and seventh, and tenth month, the feast of the dedication of the Altar, instituted by the Maceabees, and yet observed by Christ himself. So David's design of building the Temple, which though not commanded by God, yet the Prophet Nathan affirms of it, Thou didst well that it was in thine heart, 1 Kin. 8. 18. So likewise the abstinences & austerities of the Rechabites, in Ieremy's time, which are so commended by God, and yet were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over & above the proportion that was required in the Law. And so in the New, Paul's refusing to receive hire from the Corinthians for all his labour among them, which matter is set down at large by him, 1 Cor. 9 The preaching of the Gospel was committed to him as a trust, and was under precept, & therefore that was no freewill-offering of his; that is his meaning when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If I do this as a volunteer, that is, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophylact. in 1. Cor. 9 17.  If I did preach the Gospel without any command (and so necessity) to do so, if I did it of myself freely, this would be rewardable in me; that is, the very preaching would, without any other more honourable circumstance to enhance it, be matter of greater reward to me than it can now 'tis commanded: but if involuntary, that is, 
† Ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  if my preaching be an act of obedience to a plain command, and so necessary, v. 16. (and woe to me, if I do it not) and not voluntary in me, than all that can be said of me is, that being trusted with a stewardship, I do dischare it; and so 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there is nothing of excellence in this, nothing of contention, toward that which is heroical or high. Upon which it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What reward then shall be to me? that is, what in this whole matter shall bring in any extraordinary reward to me? To which he answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that preaching the Gospel, I do it freely, without making it chargeable to the auditors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that I make not use of my power, or liberty, which I have in the Gospel, that is, of the power of receiving maintenance from others (such as Pheebe and the like, referred to ver. 5.) without putting myself to bodily labour, ver. 6. or by any other such means, perfectly justifiable for me to use, v. 7, 12. The doing of this thus was that which would yield him the extraordinary reward. And although this was not observed by Cephas and other Apostles, ver. 5. yet sure Cephas is not conceived to have sinned thereby, but 'tis positively said that 'tis lawful for all, ver. 7, 11, 14. for Paul as for Cephas and others, though only Paul would not use it, ver. 12. and accordingly both there, ver. 15. and after, 2 Cor. 11. 8. 9, 10. he distinctly counts, and calls it matter of boasting, and free-will-offering of his; and so 'twas esteemed by S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one was a precept, the other a vertnous action of his choice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for what is done above the command, hath proportionably a plentiful reward. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And again of the word necessity, that it refers to a command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in opposition to the freedom in receiving (that is, the power to receive v. 12.) forementioned. So again Theophy lact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Preaching the Gospel is a command to me, and so a debt, and if I do it, there is no great matter of virtue in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But to preach without charging them is the honour of my will, and in that respect there is place of rejoicing, or I may glory or rejoice in it. So again he might have abstained from going up to jerusalem, Act. 21. a Prophet told him that bands expected him there v. 11. in which case to fly was justifiable by Christ's saying, Mat. 10. 23. yet Paul would needs go up, v. 13. Of such sort of performances as these is that of S. Hierome ad Demetriad. Vende omnia, & da pauperibus; non cogo, non impero, sed propono palmam, praemia ostendo, Sell all, and give to the poor; I constrain not, I command not, but I propose a crown, I show thee a reward. Tuum est eligere, si volueris in agone coronari, It belongs to thee to choose, if thou meanest to be crowned. And in Epist. ad Pammach. Non tibi imponitur necessitas, ut voluntas praemium consequatur, There is no necessity imposed on thee, that the will may obtain reward. And advers. Jovinian. Ideo plùs amat virgines Christus, quia sponte tribuunt quod sibi non fuerat imperatum, Christ therefore doth more value virgins, because they give that freely which was not commanded them. And advers. Helvid. Virgo majoris est meriti dum id contemnit quod si fecerit non delinquit, The Virgin is more rewardable, because she contemns that which if she indulged herself she offends not. And so S. chrysostom on Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The spiritual do all with appetite and delight, and demonstrate it in exceeding, or going farther than is commanded. And Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Christians exceed many of the precepts. And Gregory the Great, on Job, l. 26. c. 34. Quidam praecepta legis perfectione virtutum transcendunt, Some men do transcend precepts (particular precepts) of the Law by perfection of virtues. And so Maimovides the sober Jewish Doctor, Ei datur pramium qui quid injussus facit, (More Nev. l. 3. c. 17. in Buxtorfes rendering) Reward is given to him who doth any thing when he is not commanded to do it. His words in the Original Arabic, sound thus, [and they teach, that although he be not enjoined by command, yet they give him a reward.] He grants indeed, that he that being commanded doth a thing, hath the greater reward, according to the saying that he alludes to out of the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Greater is he that being commanded doth a thing, than he that doth it uncommanded; and so the same Maimonides applies it, in his Yad. tr. Talmud Torah c. 1. to prove that a woman that learneth the Law, hath not so great a reward as a man, because she is not commanded to do it: But still some reward there is of that uncommanded performance, though not so great. And Greg. Nazianzen hath an express saying to this purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In our law, saith he, some things are commanded, and lay a necessity upon us, and the not observing them brings danger: Others have no necessity, but choice, which bring honour and rewards to those that do them, but no danger to them who observe them not. And so 'tis apparent by S. Paul, not only in the matter of Coelibacy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. Cor. 7. 15. but also in his exhortation to the Corinthians, that they would equal the Macedonians in their liberality to the poor Jews; where he professes not to give them precept, v. 8. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his advice or opinion only. In this matter there is an observable mistake, which the Reader is liable to in our Anglicane Counsels, p. 449. Canonibus sub Eadgaro, Can. 60. where, among other particulars, we find these words, ƿe laerað, etc. We teach that all priests shall blot out all superstitions of the Gentiles, and we forbid, pilpeon punza, which word, from the sound of it (wilweorthunga) is there translated in Latin into fictas ad libitum adorationes, and in the margin a reference is made to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship, Col. 2. But there is a mistake in that translation, which will be evident to any, by putting these two things together, 1. by comparing with this place an ancient Saxon penitential, which repeats those very Canons, where an ancient hand hath expounded those words, by fontis veneratio, the worship of wells, or well-worship, (the probability of which interpretation will be the greater, not only by observing that the Saxon word pill signifies a well or fountain, as frequently as it doth voluntatem, will, but also because in this present Canon he speaks of heathen worships of stones and trees, to which the rendering this of wells or fountains will be most agreeable) 2dly, by adding to this another Canon in that Penitential, l. 7. c. 22. where there is a prohibition against vowing or bringing alms or offerings to any well, or stone, or tree, or to any other creature, but only, in God's name, to God's Church, and when we consider how ordinary it was in former times to worship and bring offerings to wells and fountains, the reasonableness of such prohibitions will be acknowledged. Of which kind are divers injunctions to be seen, particularly in the office of Lincoln, of Oliver Sutton, against the worshipping of Saint Edward's Well Without S. Clement's at Oxford, and S. Laurences well at Petroburg. So in a Saxon Homily of Bishop Lupus, speaking of vicious men, by the assault of tribulations brought to some sense of their estate, he saith that they suddenly, by the seduction of the Devil, vow their alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stane, etc. fol. 6. either to well or stone. And in another De Baptismo, fol. 20. he warns them against Luxury, Adultery, Witchcraft, etc. and then adds neƿeorðian ge ƿillas, etc. and worship not wells nor trees, etc. for all these are idle phantasms of the Devil. But this by the way to prevent mistake.    

CHAP. III.  
1. IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.]  
Paraphrase 1. If therefore ye believe the resurrection of Christ and the advantages which come to you by it (among which is that Christian liberty from those abolished Judaical observations, c. 2. 21.) and if ye be after the example of Christ, truly risen also, become Christians indeed, there are then other cares much more material for you to be concerned in, the study and practice of a divine celestial life, such (for kind, though not degree) as Christ now lives, being by his resurrection placed next in glory to his father in heaven.  
2. Set your affection on things above, not on things on the earth.]  
Paraphrase 2. Let this celestial purity be the copy for you to transcribe, and not these terrestrial grosser observances.  
3. For ye are dead, and your life is hid with Christ in God.]  
Paraphrase 3. For ye by your baptism have vowed to put off your former life, and the life which now remains for you to live, is that which Christ lives in heaven; a life of purity here, and of glory hereafter.  
4. When Christ who is our life shall appear, then shall ye also appear with him in glory.]  
Paraphrase 4. And if you live that first pure Christian life after your divine pattern, than this ye may be sure of, that when Christ comes to judge the world, all that shall be found so like unto him shall by him be received into the glory which he himself enjoys.  
5. Mortify therefore you members which are upon the earth, fornication, uncleanness, 
* passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  inordinate affection, evil concupiscence, and 
† idordinate lusting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  covetousness, which is idolatry:  
Paraphrase 5. This may therefore engage you to subdue and bring down all those vicious affections that are in your members; and that savour and desire nothing but earthly things, I mean adultery, fornication, and all sorts of unnatural filthiness, such as is so ordinary among idol-worshippers, the foulest parts of it admitted into their religions. See note on Rom. 1. i. and on 1. Cor. 5. 1.  
6. For which things sake the wrath of God cometh on the children of disobedience.]  
Paraphrase 6. Those sins which have always brought God's judgements down upon the heathens.  
7. In the which ye also walked some time, when ye lived 
* among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in them.]  
Paraphrase 7. Of which sins ye sormerly were guilty, when ye conversed among the heathens, and followed their idol-worships.  
8. But now you also put off all these, anger, wrath, malice, 
† evil speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blasphemy, filthy communication out of your mouth.]  
Paraphrase 8. But now that you are Christians, ye are obliged to put off all, not only these forenamed, but of the other sort of affections, all sudden inflammation of anger, all rising of it to any height, all continuance of it upon you, till it be improved into malice; and for the tongue, let not that be guilty of any unsavoury, unclean, or reproachful discourse.  
9 Lie not 
* against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one to another, seeing that ye have put off the old man with his deeds;]  
Paraphrase 9 Never suggest or say any false thing to the injury of anothe (see note on Act. 5. b.) for this is a principal part of that heathen course which ye have renounced;  
10. And have put on the new man, which is renewed 
† onto knowledge  note a in knowledge, after the image of him that created him.]  
Paraphrase 10. Quite contrary to that state of renovation which ye have undertaken, and which consists in the practice of all Christian virtues, after the image of God, who is all truth.  
11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.]  
Paraphrase 11. With whom as there is no partiality or difference put between men, but all of all sorts, even the worst sorts, are accepted by Christ, so ought it be with us, toward all men, of what quality soever, we must show all manner of fidelity, without any falseness or injustice (ver. 9) toward them.  
12. Put on therefore (as the elect of God, holy and beloved) bowels of 
† compassi●os, bounty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mercy. kindness, humbleness of mind, meekness, long-suffering,]  
Paraphrase 12. See therefore that ye practise (as becomes those who are prized and valued by God, that have the gifts of his Spirit poured out for the converting and sanctifying of you, and thereby are obliged to all that is most excellent) the highest degrees of Christian kindness and liberality, that ye think very meanly of yourselves, be very mild, hard to be provoked with injuries, never thinking of revenge,  
13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.]  
Paraphrase 13. Showing that readiness to be reconciled to them that have wronged you, that ye have found, and which it extremely concerns you to find in Christ toward you.  
14. And above all these things put on charity, which is the note b bond of perfectness.]  
Paraphrase 14. And over all put on that excellent Christian grace of charity, that love of others, founded in Christ's love to you, and to all others, even his enemies, which will keep you united one to another in an indissoluble bond, much more perfectly than any other obligation can do, or, which is the obligation to all mercifulness, whether in giving or forgiving.  
15. And let the note c peace of God 
† be umpire  rule in your hearts, to the which also ye are called in one body, and be ye thankful.]  
Paraphrase 15. And let Christian peace and union (see Phil. 4. note b.) be the moderator and guide in all your actions, and do all that may tend to that end, it being the prime thing to which your Christianity obliges you, and your being fellow-members of Christ with all others: To which ye may also take in that obligation of gratitude to God, who hath been thus merciful to you, and solemnly expects this return from you, to be to others as he hath been to you.  
16. Let the word of God dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the lord]  
Paraphrase 16. Let the doctrine of the Gospel continue and abide in you, and bring forth abundant fruit in all actions of spiritual wisdom, that is, piety. Of this sort is the advising and admonishing of others in all things wherein ye can be helpful unto them; and such is singing, in a pious Christian manner, (see Ephes. 5. c.) that is, blessing and praising God (see Mat. 14. c.) heartily and affectionately, in all the several ways usual to that purpose (see Ephes. 5. 19)  
17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.]  
Paraphrase 17. And whatsoever ye do or speak, let it be with acknowledgement of the great mercies of Christ to you, that hath enabled you to do whatever it is, and for this mercy reached out in him, let God the Father have the honour and thanks.  
18. Wives, submit yourselves unto your own husbands, as it is fit in the lord]  
Paraphrase 18. Let the wives pay fitting subjection to their husbands, and count it their Christian duty to do so.  
19 Husband's love your wives, and be not bitter against them.]  
Paraphrase 19 And upon the same account let the husbands be kind to their wives, and not provoke them by unkind behaviour.  
20. Children, obey your parents in all things: for this is wellpleasing unto the lord]  
Paraphrase 20. So again children are by their Christianity so far from being set free from their obedience to their parents in any matter, that they are by that very relation obliged to it.  
21. Fathers, note d 
* give not ill words to your children  provoke not your children to anger, lest they be discouraged.]  
Paraphrase 21. The parents on the other side are taught their duty toward their children, not to rate or brawl with them, nor to reprove them causelessly, lest that be a discouragement to them.  
22. Servants, obey in all things your masters according to the flesh: not with eye service as men-pleasers, but in singleness of heart, fearing God.  
Paraphrase 22. Servants, of what sort soever, must pay obedience to those which, according to the laws of men, have the rule over them, and not pretend any liberty from Christ to do otherwise, and their obedience must be performed sincerely for conscience sake to God, and not only in those things whereto the master's eye can reach.  
23. And whatsoever ye do, do it heartily, as 
† or serving the Lord & not men, for the Ks, MS, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the Lord, and not unto men:]  
Paraphrase 23. And in all your services do heartily and willingly what is required of you, without complaining or murmuring, knowing that your obedience to your masters is a duty to God:  
24. Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.]  
Paraphrase 24. From whom consequently you shall receive your reward, that portion which belongs to you, for Christ is a master that will not suffer any service performed on his command to be unrewarded.  
25. But he that doth wrong, shall receive for the wrong that he hath done; and there is no respect of persns.]  
Paraphrase 25. As on the other side, he that doth any thing amiss against the law of Christ, whether servant toward master, or master toward servant, shall not escape punishment by being a Christian, God shall deal with him according to the rules of justice, whatsoever he is, and neither favour the servants pretensions against the master, nor the masters against the servants.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. In knowledge] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is somewhat uncertain. If the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken by an Hebraisme for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by, than it denotes the means of working our renovation, the knowledge of the Gospel, in which our pattern is set, according to which we are to form our lives for the future; and this is generally expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acknowledgement of the truth, Tim. 2. 4. Tit. 1. 1. Heb. 10. 26. But it is possible also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken in the proper notion of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be set in opposition, or by way of superaddition, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, which the Gnostics boasted of, and from whence they had their name, and with it joined all vicious corrupt practices; whereupon he requires his Colossians to forsake those sins, and to be renewed to that which the Gnostics have not attained to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acknowledgement, or discerning, that is, the experimental, practical knowledge of God's goodness to us in regenerating (which is more than the first creating) us after his own image, to live according to the divine pattern which he hath set us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Bond of perfectness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bond of perfectness, may be, by an hypallage, the most perfect bond. But it may be also bond of perfectness in that notion that perfect Mat. 5. 48. is all one with merciful Lu. 6. 36. for so the Christian charity, that is a transcript of Christ's love to us, is a conspiration or meeting together (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify, see Note on Act. 8. e.) of all mercifulness, or else an obligation to it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Peace of God rule—] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is an gonistical word for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of the Conqueror, hath been already spoken of. Hence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that adjudge and give this reward to those to whom it belongs, the rulers or administrators of the combat, and they that decide all controversies about it. Hence is the word used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, an umpire, or daies-man, that reconciles doubts or differences between any; and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, (referring, as I conceive, to this place) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so here, let the peace of God, that peaceable-mindedness that Christ commandeth you, Mat. 5. be the umpire to compose all differences between you and other men.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Provoke] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contumely, saith Phavorinus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies evil speaking in Homer, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it consists in hard or bitter words. The word signifies contumelious, harsh language; and that is most likely to be the meaning here, because of the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is here added, such words in parents being apt to discourage children.    

CHAP. IU.  
1. MAsters, 
* afford right and equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give unto your servants that which is just and equal, knowing that ye also have a master in heaven.]  
Paraphrase 1. You that are masters, deal justly and indifferently with your servants, require no more than they are able to perform, give them what is fit for them, reward the more diligent with more kindness; and the same dealing that you desire to receive from God, do you show to them.  
2. Continue in prayer, and watch 
† on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the same with thanksgiving:]  
Paraphrase 2. Have your daily, constant, frequent hours of prayer, and use all diligence to have your heart's intent upon that performance, and with petitions for supply of your wants, join your thankful acknowledgements for what ye have received.  
3. Withal praying also for us, that God would open unto us a door of utterance, to 
* O● speak with holdness, forth King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speak the mystery of Christ, for which I am also in bonds:]  
Paraphrase 3. And let this be one constant request in your prayers, that God will give me plentiful opportunities, and liberty publicly to preach the Gospel, which contrary to the expectation of the world, is now sent to the Gentiles (for the preaching to whom I am in bonds at this time,)  
4. That I may make it manifest, as I ought to speak.]  
Paraphrase 4. And that I may do it in such a manner as is my duty to do.  
5. Walk in wisdom toward them that are without, redeeming the time.]  
Paraphrase 5. Behave yourselves with all Christian circumspection in respect of the heathens among whom ye live, that ye neither be corrupted by their sensual baits, nor give them any matter of scandal or aversion to the saith, but considering the danger of your present condition, apply yourselves to it as circumspectly, and as prudently as ye can: see note on Ephes. 5. e.  
6. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.]  
Paraphrase 6. Let your discourse be always gracious, pure and Christian; (see note on Ephes. 5. c.) or cheerful and merry: but then, as it is such on one side, so must it be also savoty, discreet and seasonable, seasoned with prudence that may make it wholesome to the hearers, accommodating it dextrously and skilfully to every man's condition and capacity and wants.  
7. 
† All that concerns me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord:]  
Paraphrase 7. All things wherein I am concerned shall be declared to you by Tychicus, one that is employed by me as an assistant, and entrusted (for his approved fidelity) in preaching the Gospel to those I cannot come to:  
8. Whom I have sent unto you for the same purpose, that 
* or, ye may know the things that be oag to us, for the King's MS. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that ye may  he might know your estate, and comfort your hearts;]  
Paraphrase 8. Whom I have therefore sent to you, that he might make you a relation of all that concerns me, and comfort you by doing so.  
9 With Onesimus, a faithful and beloved brother, who is 
† c for from you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one of you: They shall make known unto you all things which are done here.  
10. Aristarchus my fellow-prisoner saluteth you, and Marcus, sister's son to Barnabas (touching whom ye received commandments; if he come unto you, receive him)]  
Paraphrase 10. (who hath been recommended to you (probably by letters from Barnabas) to which also I desire to add mine, and request you to treat him with all respect when he comes unto you)  
11. And Jesus, who is called Justus, who are of the circumcision. These only are my fellow-workers unto the kingdom of God, which have been a comfort unto me.]  
Paraphrase 11. Which Mark, and Jesus, called by the Romans Justus, are Jews, and are the only men that have here of late at Rome assisted me in any work of the Gospel, and from whom I have received great comfort and advantage.  
12. Epaphras, who is 
* of, or from you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.]  
Paraphrase 12. Epaphras, that preached the Gospel among you c. 1. 7. and is now elsewhere performing service to Christ, wishes you all happiness, and daily prays earnestly to Christ for you, that ye may continue undefiled from the seduction of heretics, and grow to a full maturity of Christian knowledge and practice.  
13. For I bear him record that he hath 
† or much labour, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a great zeal for you, and them that are in Laodicea, and in Hierapolis.]  
Paraphrase 13. And I can testify for him, that he is extremely kind, and industrious for your good, and not for yours only, but for those two other cities of Phrygia, in the converting of which he was made use of, Laodicea and Hierapolis.  
14. Luke the beloved physician and Demas greet you.  
15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which [is in his house.]  
Paraphrase 15. meets together in his house.  
16. And when this Epistle 
* hath been read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is read amongst you, cause it to be read also in the Church of the Laodiceans, and that ye likewise read 
† or, that of Laodicea  the Epistle note a from Laodicea.]  
Paraphrase 16. When this Epistle hath been read in your assembly, let a copy of it be sent to Laodicea, that it may be read there, and in like manner take order that you receive from the Laodiceans, and read that Epistle which comes to them.  
17. And say to note b Archippus. Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.]  
Paraphrase 17. And bid Archippus (who now probably was placed and resided Bishop at Colossae) be careful to discharge that trust duly which from Christ is committed to him.  
18. 
* The salutation of Paul by my own hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The salutation by the hand of me Paul. Remember my bonds.] Grace be with you, Amen.  
Paraphrase 18. This foregoing Epistle being written by a Scribe or Amanuensis, I now conclude it with mine own hand, and thereby salute you, and commend my love unto you. And particularly I would have you remember, that I am persecuted, and now imprisoned for preaching to the Gentiles the Gospel of Christ; and do ye prepare yourselves that ye may be armed for the like, and be kind to me, who am so kind to you Gentiles as to suffer for you.  Written from Rome to the Colossians by Tychicus and Onesimus. 

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. From Laodicea] If the right reading in this place be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that from Laodicea, than the meaning of it may be, That Epistle which the Laodiceans have received, do you, when you send them a copy of this, require a copy of, and when you have received it, read it in your assembly. But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the truer reading, than it must be rendered that of Laodicea, noting again some Epistle sent to them, and in their possession, according to that of the Civil law, L. si Epistolam, D. the acquir. Rer. domin. Literae ejus sunt cujus tabellario sunt traditae, multo magis ubi sunt redditae, An Epistle is his to whose messenger 'tis delivered, especially when 'tis received by him. And so which way soever it is, it refers to some Epistle sent to the Laodiceans, which Tertullian against Martion seems to affirm of that Epistle which is now inscribed to the Ephesians, that a copy of it was written to the Laodiceans, which, if it were done by S. Paul, is yet very reasonable to imagine to be sent from Ephesiu to them. For Ephesus being the chief Metropolis of Asia, and Laodicea being a Church within that circuit, as appears Rev. 1. 11. as the Epistle written to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so no doubt was copied out and communicated to them, and as the letter from the Council of jerusalem to the Church of Antioch did belong also to all Syria and Cilicia, and was by Paul communicated to all the Churches thereof, Act. 16. 4. and as the Epistles to the Thessalonians are said to belong also to Philippi, another Metropolis of Macedonia (and thereupon Polycarpe in his Epistle to the Philippians, mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistles in the Plural, which Paul had sent to them, whereas there is but one now known to be inscribed to the Philippians) and last, as here the Epistle to the Colossians is expressly directed to be communicated to the Laodiceans, and this to be sent from Laodicea to Colossae; so there is no difficulty to conceive that the Epistle to the Ephesians was by them communicated (as by Paul meant) to the Laodiceans also, and so may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Epistle of Laodicea, or which the Church of Laodicea had received.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Archippus] It is the opinion of some that Epaphras was at this time Bishop of Colossae, but imprisoned at Rome with Paul, and that Archippus did now in his absence supply his place. That Epaphras was about this time prisoner at Rome is concluded probably by Philem. 23 where he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow-prisoner, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (for that that Epistle to Philemon and this were written from Rome about the same time will be conjectured by the naming Timothy at the beginning, and all the same persons, (save only justus) as Epaphras, Marcus, Aristarchus, Demas, Lucas, at the end of both of them) but that he was then Bishop of Colossae appeareth not, only he is here said ver. 12. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one of them, or that came from them, a servant of Christ, that heartily prayed for, and had great kindness toward them. But all this may well belong to him as the person who, by Commission from Paul, had preached the Gospel to them, and so being their spiritual fat her might be allowed to love them passionately, and to be very solicitous of their prospering. And then it will be more probable that Archippus should be their Bishop, of whom it is here affirmed, that he had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ministry in the Lord: where it is certain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministry signifies an office in the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he is to take care that he perform. And it is no way necessary, that it should denote the inferior office of Deacon, (or if it did, that would not sufficiently qualify him to supply the Bishops or Rulers place, whose attendant the Deacon was) but in a greater latitude the Episcopal function, which being an authority and presidency over the flock, is yet, like that of a Pastor, a laborious one, to attend and wait on them, as Christ, who being the Lord (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of his disciples, was yet as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ministered unto them, washing their feet, etc. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good work, 1 Tim. 3. 1. that is, an office of task and ministry.     

THE FIRST EPISTLE OF PAUL THE APOSTLE note a TO THE THESSALONIANS.  
2. THat the Epistles to the Thessalonians, though placed last of all those which were written to whole Churches, were first in order of writing, hath been said Note b. on the Inscription of the Epistle to the Romans. And the time and place of writing this are perhaps discoverable, by comparing one passage 1 Thess. 3. 6. with Act. 18. 5. He had sent Timothy from Athens to encourage and confirm them, c. 3. 1, 2. and that with some impatience to hear of them, v. 5. [And when Timothy now came to us from you, and told us the good news of your faith and love, v. 6. we were comforted, etc.] Now the story of this we have distinctly in the Acts; Paul had preached at Thessalonica Act. 17. 2. and some of them, that is, of the jews in the Synagogue there, v. 1. and many others of the Gentile inhabitants v. 4. (referred to 1 Thess. 1. 10.) were persuaded, that is, received the faith, v. 4. But upon a persecution raised by others of the Jews, and their Proselytes, he, and Silas, (and Timotheus, it seems, v. 14.) were driven thence, and came to Beroea; and being followed thither by those persecuters, Paul went to the sea, and from thence to Athens, v. 14, 15. and Silas and Timotheus, which are said to be left at Beroea, c. 17. 14. are warned to make all haste to him, v. 15. and at Athens Paul expects them v. 16. and though it be not mentioned in the story, yet it is to be supposed that they came thither to him, and from thence were dispatched to Thessalonica, Paul being content to stay at Athens alone, out of his earnest desire to confirm them by this dispatch, and to hear from them, which is the sum of ch. 3. 1, 2, 3, 4, 5, 6. From Thessalonica they return to him and find him at Corinth Act. 18. 5 (for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, from Macedonia, of which Thessalonica was a Metropolis) and after this return of Timotheus it is that S. Paul writes this Epistle, for else he could not mention it, as he doth ch. 3. 6. And consequently the place from whence this (and so also the other Epistle) was written to them, may most probably seem to be Corinth, where he is said to have stayed a year and six months Act. 18. 11. Or if the subscription be authentic which dates it from Athens, it must be at some other time of his being at Athens, and not at that, Act. 17. (before his coming to Corinth) Paul being gone from thence before Timotheus came to him. And this gives us an evidence by the way that Silas and Silvanus are all one; he that under the name of Silas is joined with Paul, Act. 17. 4. and with Timotheus v. 15. being under the name of Silvanus joined with Paul and Timotheus in the inscription of this Epistle, Paul and Silvanus and Timotheus, etc. ch. 1. 1. By this also the time of the writing this is conclusible, viz. about his first preaching at Corinth, which is placed by Chronologers in the fiftieth year of Christ, at the time of the expulsion of the Jews from Rome by Claudius (Act. 18. 2.) that is, in the ninth of his reign, as Orosius concludes out of josephus. This being thus far cleared, we cannot but discern the occasion of writing this Epistle, viz. the persecutions of those that received the faith, and of Paul that preached it among them, which was brought upon them by the jews (and their Proselytes) that believed not, in Thessalonica, and through all Macedonia. He had, it seems, at the first preaching the Gospel unto them, told them what they were to expect, very sharp persecutions (ch. 3. 4.) from the Jews, and Judaizers their Proselytes, exasperated by them, but withal, he had advertised them what fate should shortly befall these obdurate Jews and their adherents, viz. that Christ should act revenge upon them (in an eminent manner) from heaven, by that power by which he rose from the dead, and then deliver them from the oppressions they were under, and all that their enemy's malice or their own fears could represent unto them, c. 1. 10. and c. 2. 15, 16. and c. 5. 1. And this was the occasion of all that he after saith, 2 Thess. 2. of the coming of our Lord jesus Christ, and the day of Christ, v. 1, 2, etc. of which saith he, v. 5. he had told them when he was with them. All which was exactly fulfilled in the persecutions brought on the Christians by the Jews and Gnostics, and the destructions that soon after attended upon them. And this was by him very fitly insisted on about this time, Simon Magus having already (soon after the beginning of Claudius' reign, as Eusebius sets it, l. 2. c. 12.) set himself up at Rome (and a statue erected to him) as the supreme God, and so being already capable of the titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he that sets himself up above all that is called God. But being by the preaching of Peter (mentioned by 
* Eccles. hist, l. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chron.  Eusebius, 
† de Script. Eccles.  St. Jerome, and 
* l. 7. 〈◊〉.  Orosius) put to shame, and his power extinguished there at that time, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius) it was some time before he got up again, and yet longer before these Gnostics his followers found it seasonable to break out in professed hostility against the Orthodox Christians, which is called the Revealing of this man of sin, 2 Thess. 2. 3. What is said in these Epistles on this subject, was fitly designed to confirm the believers in Macedonia, that the persecutions which were thus stirred up among them, and the baits of carnality and worldly advantages offered them, might not delude or gain in upon them.  

CHAP. I.  
1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians, which is in God the Father, and the Lord Jesus Christ; Grace be unto you, and peace from God our father, and the Lord Jesus Christ.]  
Paraphrase 1. Paul the Apostle of Jesus Christ, and those two, Silvanus and Timotheus, which came along with me, as companions and partners of my labours in Macedonia, to that Assembly of Christians that reside in and appertain to Thessalonica, that Metropolis of Macedonia, which, by the grace of God and Gospel of Jesus Christ preached by me, have been called and converted to the faith; we most kindly salute you, and wish all divine mercy and prosperity to you.  
2. We give thanks to God always for you all, making mention of you in our prayers,  
3. Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our father:]  
Paraphrase 3. Blessing God for that obedience which your faith, that industry which your love, that endurance and constancy which your hope in Christ hath wrought in you, such as is required of you, and will be acceptable in the sight of God:  
4. Knowing, brethren beloved, you election of God.]  
Paraphrase 4. Knowing, my beloved brethren, the special favour of God in decreeing to bestow the Gospel on you, to reveal Christ to you, being Gentiles, above that which you had reason to expect or hope.  
5. 
* That on  For our Gospel came not unto you in word only, but also in power and in the Holy Ghost, and in much 
† fullness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Col. 2. 1.  assurance, as ye know what manner of men we 
* became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were among you for your sake.]  
Paraphrase 5. In consequence to which it was that I was appointed by God in a vision, Act. 16. 9 to come and preach unto you, and accordingly I did, Act. 17. 1. and that with miracles and extraordinary gifts, (see note on 1 Cor. 2. a.) and matter of abundant conviction, as you know how we behaved ourselves toward you, that we might work, and gain you to Christ.  
6. And ye became 
† or imitators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:]  
Paraphrase 6. And ye very cheerfully and readily received us, being content to suffer as the Apostles and Christ had done before you, embracing the Gospel, though accompanied with persecution, with most Christian joy.  
7. So that ye were ensamples to all that believe in Macedonia and Achaia.]  
Paraphrase 7. And this in so eminent a manner, that your example had an happy influence, raised an emulation in all the Christians of the other cities of Macedonia, and also of Greece; as Corinth, and Athens.  
8. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward 
* hath gone forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is spread abroad, so that we need not to speak any thing.]  
Paraphrase 8. For from the plantation and good success of the Gospel among you it was, that many others in those places were inclined to receive the faith, and so your conversion being so eminently taken notice of, I need say no more in praise or congratulation of it.  
9 For they themselves 
† proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  show of us, what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God,]  
Paraphrase 9 Every man's mouth being full of it, how readily we were entertained by you, and how really and effectually ye converted from heathenism to Christianity,  
10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.]  
Paraphrase 10. In full belief in Christ, and assurance of hope that Christ, that was by God's infinite power raised from the dead, will protect and deliver his faithful servants from that vengeance which will finally and eternally involve all others: An essay of which vengeance and deliverance he will ere long show on the persecutors, and the believers which are now persecuted by them.   

CHAP. II.  
1. FOR yourselves, brethren, know our entrance in unto you, that it was not note a in vain.]  
Paraphrase 1. For ye, brethren, without my affirming it, know sufficiently that our coming and preaching was far from being deceitful, or to any treacherous aim of advantage or gain upon you.  
2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the Gospel of God with much note b contention.]  
Paraphrase 2. But having had discouragements sufficient at Philippi, most reproachfully handled there, we yet took courage to proceed (see note on Joh. 7. a) and came to your city, and preached the Gospel there, though we were very much opposed there also.  
3. For our 
† pleading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exhortation was not of note c deceit, nor of uncleanness, nor in guile:]  
Paraphrase 3. For my preaching the Gospel unto you was not to seduce any, (as the Gnostics do their converts) nor out of any wily worldly end or design, to raise seditions, etc. as many of their false Christ's had done:  
4. But as we 
* have been approved by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, which trieth our hearts.]  
Paraphrase 4. But as God was pleased to choose me to be an Apostle, to think me meet for so great a trust, so have I endeavoured to approve myself to God in the discharge of it, not mentioning those things to you which you were likely to be most pleased with (for I knew that the Gospel, which cost me so many persecutions, would cost you so too, and that, requiring all purity, it hath nothing in it grateful to flesh and blood) but those which are most likely to approve us all to God, which approveth nothing but purity and sincerity.  
5. For neither at any time 
* were we spoken of for flattering  note d used we flattering words, as ye know, 
† nor accused of in ordinate desire  nor a note e cloak of covetousness; God is witness.]  
Paraphrase 5. For I believe no man ever accused me of flattering you with pleasing doctrines (as the Gnostics do) or of indulging to you any kind of inordinate lust or filthiness v. 3. (see note on Rom. 1. i) This you know, and God is witness that I was far from being guilty of it.  
6. Nor of men sought we glory, neither of you, nor yet of others, when we might have 
* used severity  been note f burdensome as the Aostles of Christ.]  
Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority, which yet we had, and might have exercised as Apostles of Christ.  
7. But we were gentle among you, even as a nurse cherisheth 
† her own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  her children:]  
Paraphrase 7. But I have still dealt with you in all mildness & tenderness imaginable, the same which is discernible in a nurse to a child, of which, by feeding and making much of him, she becomes extremely fond.  
8. So 
* being in lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being note g affectionately desirous of you, we 
† are w●lling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.]  
Paraphrase 8. In like manner I confess myself to have an huge tenderness and fondness of love toward you, so that now having done you that greatest good, preached the Gospel to you, and nourished you ap in the faith, I have nothing too dear for you, not my life itself, (which is frequently called the soul in these books, see note on ch. 5. f.) if it may stand you in any stead.  
9 For ye remember, brethren, our 
* m●l and labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labour and travel: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God.]  
Paraphrase 9 And evidence of which I then gave you, and ye cannot but remember it, how that, beside the sufferings which I bore (see note b.) I always laboured in my trade extremely hard, that so I might preach the Gospel to you, and yet not put you to charges.  
10. Ye are witnesses and God also, how holily and justly and unblamably we behaved ourselves among you that believe:]  
Paraphrase 10. You, I say, know and can witness, and I doubt nor of God's testimony, how I and the rest of us, Silvanus and Timothy, have behaved ourselves toward you that have received the saith, in the performance of all duties toward God and man, so as we cannot be blamed or charged by any:  
11. As you know how we exhorted, and comforted, and charged every one of you, (as a father doth his children)]  
Paraphrase 11. Dealing with you as a father doth with his own children, every one of you single, as if every one of you were my child, calling upon you to do your duty, and cheering you up to persevere against all discouragements,  
12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.]  
Paraphrase 12. And conjuring you by all the obligations imaginable, that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here, and, if you continue constant in the saith, glorified Saints in heaven.  
13. For this cause also thank we God without ceasing, 
† that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which 
* is accomplished among you  note h effectually worketh also in you that believe.]  
Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf, that when we thus preached the Gospel to you ye received it readily, not as any doctrine of ours, but as the Gospel of Christ sent by God from heaven, and which being thus embraced and believed by you, hath also attained that end, that perfection, that accomplishment among you, which every where belongs to it, viz. to bring on them that embrace it the honour of being persecuted for it, and glorifying God by that means, and withal to give them strength to enable them to bear it Christianly.  
14. For ye, brethren, became followers of the Churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own note i countrymen, even as they have of the Jews,]  
Paraphrase 14. For as it fell out with the Churches of Christ in Judea, all that believed and held fast to Christ have still been persecuted by the unbelieving Jews, so hath it fallen out to you, your own countrymen, the unbelieving Jews among you, have in like manner persecuted you, as the Jewish unbelievers have persecuted the Christian Jews.  
15. Who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men,]  
Paraphrase 15. And this which I say of the Jews in Judea was practised by them on Christ himself, and before him on the prophets sent unto them, Mat. 23. 37. and now is accordingly fallen on us: It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty.  
16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: for the wrath 
† hath come hastily upon them to the end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is come upon them to the uttermost.]  
Paraphrase 16. And this generally is the ground of their quarrel to us, that, in spite of their prohibition, we preach to the Gentiles, use means that they might repent of their Idolatries, etc. by which, and the former things, the Jews do so fill up the measure of their sins, that the wrath of God, to the utter destruction of them, is now come our upon them, already denounced, and within a very little while most certain to overtake them.  
17. But we, brethren, being taken from you 
* for some time, for a space, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for a short time 
† in person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in presence, not in heart, endeavoured the more abundantly to see your face with great desire.]  
Paraphrase 17. And being detained from coming to you personally, ever since I was first with you, and driven suddenly from you, Act. 17. 5, 10. we are nevertheless very kind to you, and heartily desire and wish for an opportunity of visiting you.  
18. Wherefore we would have come unto you, (even I Paul) once and again, but Satan hindered us.]  
Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you, but by some difficulty or other from time to time interposed by the instruments of Satan, the obstructors and persecutors of the Gospel, I was kept from coming unto you.  
19 For what is our hope, our joy, our note k crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming?]  
Paraphrase 19 For what greater matter of hope of a reward from God at the day of doom, and consequently of present rejoicing, can I have? what greater ornament of which I could boàst, than the good success of the Gospel which I have preached among you?  
20. For ye are our glory and joy.]  
Paraphrase 20. For you are a prime congregation of Christians (as Philippi another, Phil. 4. 1.) wholly converted by me, and observable for very great proficiency in the faith, and endurance of persecutions for it, and therefore I cannot but rejoice, and even boast of you.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. In vain] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty, idle, vain, is known to be proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (in the third Commandment and many other places) being rendered vain doth yet signify false, viz. empty or void of truth. And so here being applied to S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrance unto them, that is, his first preaching the Gospel to them, it doth not signify the uneffectualness of it, or want of success among them, for that he had spoken of c. 1. 9 but, as the consequents here manifest, the fallaciousness or treacherousness of his aim in coming, which that it was not imputable to him He here proves v. 2. by remembering them of the entertainment which he found at Philippi, very far from such as would encourage a worldly designer from going any farther, nothing but persecution and tribulations: and then ver. 3. he expressly adds to this matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our exhortation was not out of deceit, or that I might deceive.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Contention] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strife or contention, may be taken in an Active or in a Passive sense, that is, either for labour, or sufferance, both in an high degree. In the former sense it is, when Christ commands us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strive to enter in at the strait gate, that is, to be very diligent and industrious. In the latter it is Heb. 12. 1. being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferance, and persevering, and afflictions, mentioned before c. 11. and after v. 2, etc. so Phil. 1. 30. and Cor. 1. 29. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving, is bearing, suffering afflictions, and so more fit to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toiling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or suffering hardship, there; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & signify, the 〈◊〉 or pains, in bearing, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doing ver. 9 So 1 Tim. 4. 10. where we ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer reproaches, the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we combat, that is, suffer persecutions, (which is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also) which they that do; do it in hope, and trust in the living God, which can and will reward all their sufferings. And this is agreeable to the nature of the agones, combats, or games, among the Grecians, whereof the Poet saith, Multa tulit fecitque— it is made up of doing and suffering both. And so we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combat of sufferings Heb. 10. 32. and of the women Phil. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which combated, or contended, that is, suffered persecutions together with me in the Gospel. And so here it is to be taken in this latter sense, though that also added to the former, endurance and diligence both, great industry and labour in preaching the Gospel to them, and withal great persecution for so doing. For so it is in the beginning of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufferings and contumelious reproachful usage, such are scourge, etc. and thus Phil. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same combat, is the enduring persecution, expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 27. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word used in the agones. So 2 Tim. 4. 7. the fight, or combat, seems to refer to that which he had then lately passed through at Rome, before Nero's tribunal, v. 16, 17.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Deceit] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies deceit, error, is used not only Passively for being deceived by others, but especially Actively for deceiving and seducing others, will appear at large, Note on jude f. And so also that in the Epistles it refers especially to these grand seducers that were then afoot, so rife in the Churches, the Gnostics, whose heresy being accompanied with so much uncleanness and carnality, wheresoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seduction is joined with words that express or intimate that, there is great reason thus to interpret it. Thus Theophylacts gloss intimates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I teach not any impurity, such as are the doctrines or practices of the Magis and Sorcerers. And accordingly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness (and that word signifies all manner of unnatural lusts) being subjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or seduction, it must be thought to refer to these practices of those seducing heretics, to whom S. Paul desireth to oppose his own dealing among them, at once vindicating his own simplicity and uprightness, and accusing them for the contrary. He came merely to convert them from all the villainies that they, while they were Idolaters, had lived in, and doing so, suffered great hardship of persecutions; but they (which took sure care not to be persecuted) infused into them all false heretical doctrines and corrupt practices, uncleanness and villainy. They shly stole in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. took all boldness and confidence to preach publicly the Gospel unto them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Used we flattering—] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies talk, discourse of men, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be on the tongues of men, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be talked of for flattery, to be accused by men for this fault.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Cloak of covetousness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only an occasion and pretence, but also an accusation, or charge, against any. So saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a charge, an occaesion, against any; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a long specious oration in accusation of any man: & therefore the rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuso; for that will best agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words that note accusing and suspecting, that went before, And so again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is either a true or false accusation. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are clancular depraving of men's reputations, raising suspicions of them: so Dan. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sought some occasion, that is, accusation, against Daniel. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joined with it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that signifies sometimes unnatural lusts and filthiness, as hath been formerly showed, Note on Rom. 1. h. and so it seems to signify here and to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness, v. 3. so notorious among the Gnostics, which were the pest of Christianity at that time.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Burdensome] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weight is here taken for the censures of the Church, the exercise of that Apostolical authority and severity; so 2 Cor. 10. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters that had a great deal of weight, that is, severity, threatening of censures, etc. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light heavy upon them, to use severity toward them (which some desired to seem to do out of vanity and ambition:) and is here set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we became gentle, the tender usage of a nurse v. 7. and the spirit of meekness, 1 Cor. 4. 21.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Affectionately desirous] Theophylact is so peremptory for another reading in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I cannot but set it down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies bound, or close, or near, to you, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bind together; adding that some have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that it is not so. If his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signify, I suppose his authority will not prevail against the known use of the word, and the express glossary of Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to love, to desire. But if his meaning be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the right reading, then unless we know what copies he had to authorise that confidence, there will be no reason to consent to it, and yet as little cause to make a controversy of it, the sense being either way the same, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by Hesychius just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is: for so in him all that we find of that word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to desire, as the other before had done.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Effectually worketh] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered in a Passive not Active sense, and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected, or accomplished, hath been largely shown, Note on Gal. 5. b. But to what the accomplishment of the word, or Gospel, here refers particularly, must be concluded from v. 14. There the proof is set down of that which is here affirmed, and that with the particle For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you, etc. and therefore in all reason that must interpret this. Now that which is there mentioned is the Thessalonians suffering persecution after the manner that other Christians had done before them, which as it is an evidence of their constancy in the faith, so is that of their proficiency to the highest degree of perfection which this life is capable of. And besides, it being foretold by Christ, that they which will receive the saith, and live according to his prescriptions, shall suffer persecutions, their sufferings are a completion of that word of his.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Countrymen] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of the same tribe, or race, or country, with the Thessalonian Christians, to whom he writes, may not be resolved to be the heathen inhabitants of that city or country, but the unconverted Jews which were dispersed there. For at the Apostles coming to that city, Act. 17. the first thing we read of there, is a synagogue of the Jews, v. 1. thither Paul went unto them, that is, to the Jews, and preached Christ unto them, and some of them received the faith, and of devout Greeks, or Gentile Proselytes, a great multitude, etc. v. 4. And immediately the unbelieving Jews, making use of the officers of the courts of the city, raised a tumult against them, v. 5. and the Apostle and Silas escaping, they seized upon jason and other brethren, that is, Christians, that had received the faith, and haled them to the magistrates of the city, and accused them for doing contrary to Caesar's orders, v. 7. And so the persecution thus early begun at Thessalonica, was evidently by the Jews which received not the faith, against the Jews and Proselytes which received it: and these Jews of Thessalonica were so zealous in the matter, that as soon as they heard of the receiving the faith at Beroea, they went thither, and solicited the multitude there against them, v. 13. And so there is no question but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their countrymen, that are here spoken of, are the Jewish inhabitants of Macedonia, and particularly of Thessalonica; and accordingly that they may not think it strange, that they should thus be used by those of their own nation, he gives them the example of the unbelieving Jews in Judaea that had persecuted the Christians there, as before they had crucified Christ himself, etc. v. 15. And their special quarrel to the Apostles was, that they preached to the Gentiles, v. 16. for which and all other their obstinacy he foretells the wrath of God upon them, and their utter destruction approaching v. 16. That in this persecution at Thessalonica some were dead, and others so evil handled that there was need of this Epistle to comfort them for those that were fallen, and confirm them, by foretelling them the approach of Christ's coming to relieve the constant sufferers, and to destroy the persecutors, and those that cowardly fell off to them, will appear, c. 4. 13. and 5. 1. etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Crown] A crown was an attire or dressing for the head, and so is mentioned Ezech. 16. 12. together with jewels on the forehead, and earrings in the ear, and so Ezech. 23. 42. bracelets upon their hands, and crowns upon their heads: not that this was an Ensign of Majesty-peculiar to Kings, but the name of an ornament worn by others, both men, as the Sabeans, Ezech, 23. 42. and women, as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegrooms and Brides were wont to wear. The Bridegrooms was of Gold, or gilt, or painted, or of Roles or Myrtle, or Olives, and so the Brides also, Gemara Hierosol. ad tit. Sota c. 9 But these interdicted by the Jews about the time of Vespasian, saith the Misna tit. Sota. c. 9 Of these there is also frequent mention among the heathens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Bions' Epitaph of Adonis, & in Libanius Declam. 8. speaking of nuptial rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; was I not crowned? But as of all other ornaments so of this it must be observed that they were either of every days use (unless day of fasting and mourning) or for extraordinary or festival days (in like manner as there was an every days anointing unless upon days of humiliation) Mat. 6. and the oil of gladness or festival oil, Psal. 45. 7) and the latter of these is in those places of Ezechiel called a beautiful crown, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown of boasting, that is, either of rejoicing or festivity, as rejoicing and boasting is all one, (such we know, was the nuptial crown, wherewith his mother is said to have crowned Solomon in the day of the gladness of his heart, Cant. 3. 11.) or of boasting, as that sounds literally, such as are the special kinds of ornament, wherein one is set out most pompously and magnificently, so as vain glorious persons adorn themselves.    

CHAP. III.  
1. WHerefore when we could no longer forbear, we thought it good to be left at Athens alone;]  
Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you, I resolved to deprive myself of Timothy's company, and to stay alone at Athens a City in Greece,  
2. And sent Timotheus our brother and minister of God, and our fellow-labourer in the Gospel of Christ, [to establish you, and to comfort you concerning your faith;]  
Paraphrase 2. To settle you in the doctrine of the Gospel, which we had planted among you, and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ;  
3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.]  
Paraphrase 3. To keep you from being discouraged or falling off by reason of these afflictions, by putting you in mind of what I am sure you know already, that this is to be looked for by all true believers, the Gospel being the covenant of the Cross, and so nothing in it strange, that God should determine to permit, and not to restrain the malice of wicked men, but leave Christians to be exercised by them.  
4. For verily when we were with you we told you before, that we should suffer tribulation, even as it came to pass, and ye know.]  
Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you, that afflictions are the Christians portion: And it hath accordingly come to pass, and so you have the experimental knowledge of it.  
5. For this cause 
† not forbearing any longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when I could no longer forbear, I sent to know your faith, lest by some means the tempter have note a tempted you, and our labour be in vain.]  
Paraphrase 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant, or whether the devil and the world bringing persecutions upon you for the faith, had wrought upon you by those temptations, and so all our labour in planting the faith were cast away and lost upon you.  
6. But now when Timothy came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us as we also to see you:]  
Paraphrase 6. And now he at his return telling us that joyful news of your constancy in the faith, and of your love to God casting out all fear of persecution, and that your kindness to me continues, and that you are as desirous to see me, as I to visit you:  
7. Therefore brethren we were comforted over you in all 
* or, your, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our affliction and distress by your faith.]  
Paraphrase 7. This was matter of extreme joy to us in the midst of our afflictions, or in the midst of yours, that though the Gospel had brought persecution and distress upon you, yet you continue faithful and constant in despite of all.  
8. For now we note b live, if ye stand fast in the lord]  
Paraphrase 8. For whatsoever befall us, we have matter of exceeding joy, Joh. 14. 19 such as if a man should return to life again, see Psal. 22. v. 26.  
9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before God,  
10. Night and day praying exceedingly, that we might [see your face, & might perfect that which is lacking in your faith?]  
Paraphrase 10. once more be able to visit you, and complete or fill up those things which are necessary to your faith (see Mar. 12. 6.) and perseverance in it.  
11. Now God himself and our father, and our Lord Jesus Christ [
† make strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  direct our way] unto you.  
Paraphrase 11. give us a speedy journey  
12. And the Lord make you to increase and abound in love one towards another, and towards all men, even, as we do towards you:  
13. To the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his 
* holy ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Saints.]  
Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy, so as may be acceptable before him, who is both our God and our father, at that great day now approaching to the destruction of the obdurate unbelievers, and rescue of the faithful, which is one coming of Christ with his Angels (see Jud. 4.) and so in like manner at the dreadful day of doom.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Tempted] It is ordinary in the Scripture-dialect for Verbs to signify, beside the action or passion noted by them, the effect which is consequent thereto. Of Passives it hath been noted at large, Note on Mat. 11. b. And of Actives there want not examples, especially in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we speak of. For to tempt doth ordinarily signify no more then to offer temptations, to propose, or suggest, those objects, which if the man resist and reject, are matter of virtue in him: but having tempted here, signifies evidently, having brought them unto sin, that is, wrought upon them, corrupted them by temptations; for otherwise his labour in preaching the Gospel to them would not become vain by that means. So when God is said to give men to Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Joh. 6. 37. the meaning is, that by Gods preventing and preparing grace, they do effectually come to Christ, receive and embrace the Gospel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Live] To live, beside the literal notation of it, signifies also to be cheerful, or merry, to rejoice. So Psal. 22. 26. your heart shall live for ever, which is a consequent of eating and being satisfied, & praising God. So Joh. 14. 19 Because I live, ye shall live also, In the first place it is literally taken for Christ's resurrection, but in the second for their rejoicing, such as was caused by the recovery of a friend from death to life, (& these joined by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed on Mat. 8. Note k) And this is ordinary in all languages, Hebrew, Greek and Latin. And so here it is evidently used, we live, if, etc. that is, it is matter of infinite joy to us; and accordingly it follows, as an expression of exultancy, For what thanksgiving can we return for all the joy, etc.    

CHAP. IU.  
1. FUrthermore than we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk, and to please God, 
† here the Kings MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as ye also walk  so ye would abound more and more.]  
Paraphrase 1. Now, my brethren, by all the kindness which you bear to us, we entreat you, and by all the obligations that the Christian faith lays upon you, and the care of your own eternal welfare, we advise you, in the presence of God, that ye walk exactly by the rule that is set you, and daily improve and grow in that piety which is already in you,  
2. For ye know what commandments we gave you, by the Lord Jesus.]  
Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you.  
3. For this is the will of God, even your 
* purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sanctification, that ye should abstain from fornication:]  
Paraphrase 3. For this is punctually required of you by Christ under the Gospel, that ye should preserve yourselves in chastity or perfect purity from the sins of the flesh, of what kind soever:  
4. That every one of you should know how to possess note a his vessel in sanctification and honour;]  
Paraphrase 4. Every one by study, and by exercise or practice, to learn and enable himself most strictly to preserve himself in perfect chastity, in a married or single life;  
5. Not in the 
† passion of lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lust of concupiscence, even as the Gentiles which know not God:]  
Paraphrase 5. Not in any vile, unnatural practicès, as for want of knowledge of the true God the Gentiles do.  
6. 
* Not to exceed or be inordinate in a matter with his brother  That no man note b go beyond and defraud his brother ● in any matter, because that the Lord is the avenger of all such, as we also have forewarned you and testified.]  
Paraphrase 6. Not to yield to irregular inordinate lust, to commit filthiness with his fellow Christian in those things that are not to be mentioned plainly; for as these are the sins that on Sodom, on the nations, and in all times on those Gentiles God hath punished severely with utter excision, so is the like still to be expected on all that are guilty of such villainies, as I have formerly assured and warned you.  
7. For God hath not called us unto uncleanness, but unto holiness.]  
Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleanness, it is on the contrary an obligation to all the purity imaginable.  
8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.]  
Paraphrase 8. And he that despiseth these commands of ours in this matter, given by me from Christ, ver. 2. as special parts of the Christian faith, and indulgeth to those contrary sins, he despiseth the commands, and provoketh the displeasure and wrath of God, and sinneth against that sanctifying Spirit which God giveth to believers.  
9 But as touching brotherly love, ye need not that I write unto you: for ye yourselves are 
† the taught of God to the loving of one another  note c taught of God to love one another.]  
Paraphrase 9 And as to that of purity from all the impure infusions of the Gnostick heretic, so for charity and peaceableness (out of which they are as likely to seduce you, and infuse malice and bitterness against all orthodox Christians) this I need not enlarge on by Epistle, there being nothing to which the Christian faith more engages you then this, and your having received the faith makes it superfluous for me to exhort you to it; this is an inseparable effect of that, and that which hath been actually impressed on you.  
10. And indeed ye do it towards all the brethren, which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;]  
Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia, there hath been unity and peace in all those Churches: Only ● exhort you to increase every day more and more in this grace,  
11. And that ye 
* contend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  study to be quiet, and to do your own business, and to work with your own hands (as we commanded you,)]  
Paraphrase 11. And to be as earnest to exceed all others in quietness and peaceableness, as the most ambitious are to get the greatest honours, or the most factious to contend and make debate, and not to meddle with other men's matters, but every man to follow diligently the business of his calling, as when I was with you I commanded you,  
12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.]  
Paraphrase 12. That by spending your time in honest labour, you may both preserve your reputation entire among the Gentiles, (who will have an ill opinion of Christianity, if it make men idle) and that you may earn so much by your labour, as may supply all your wants and necessities.  
13. But I would not have you to be ignorant, brethren, concerning them that note d are asleep, that ye sorrow not even as 
† the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  others which have no hope.]  
Paraphrase 13. As for the state of the dead (those especially that have fallen under the persecutions brought upon you by the unbelieving Jews (see note on c. 2. i) for your receiving and maintaining the Faith) wherein by your excess of sorrow it seems you want advice, I must exhort you to moderate that passion, and not to behave yourselves as they that believe not any resurrection or reward for their sufferings in an other light.  
14. For if we believe that Jesus died and rose again, even so them also which sleep 
* through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in Jesus will God bring with him.  
15. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep.]  
Paraphrase 14, 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that die for the testimony, or by occasion of the faith of Christ, and that so certainly and speedily, that they that do not die at all shall at the day of judgement have no advantage of them whose bodies have lain in the graves so many years, the rising of the one being in the same twinkling of an eye, 1 Cor. 15, 52. with the change of the other who are found alive.  
16. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first:]  
Paraphrase 16. For this shall be the method of it, Christ shall come from heaven, and the Archangel that hath other Angels under him shall call them, to be ready at the presence of the Judge, summon all the world to appear before him, assembling them as with a shout, or a voice, or a trumpet, every of them used to call assemblies together, and to summon them to appear before tribunals, (see Psal. 47. 5, 8. Jer. 4. 5. and 6. 1.) And then first all the bodies of all pious men that ever were in the world shall rise out of their graves;  
17. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the lord]  
Paraphrase 17. And in the very moment that that is done, all that are alive on earth, as we now are, shall be carried by the Angels into the clouds, there to meet Christ, and appear before l●m, and being adjudged by him to eternal bliss, shall never part from Christ again, but enjoy his presence for ever.  
18. Wherefore comfort one another with these words.]  
Paraphrase 18. This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you, and to assure you, that Christ's promise of delivering the persecuted is no whit less performed to them that die under the persecutions, then to them that live to see their persecutors destroyed, which shall now ere long come to pass. See ch. 2. 16.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. His vessel] It is the conceit of a learned man that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own vessel, here signifies his lawful or proper wife: But there is no example nor analogy for this interpretation, unless that the wife is elsewhere called the weaker vessel, 1 Pet. 3. 7. But that supposes the man to be a vessel too, and concludes no peculiarity of that title to the woman, but only that she is the weaker. The wives are indeed by some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your fields, in Demetrius Cydonius, by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your dwelling. in Euthymius Zygabenus; but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessel. And indeed the Context doth otherwise incline it to denote the man's own body. For that which is opposed, v. 5. to this possessing his own vessel with chastity and honour, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the passion of lust, that is, inordinate lust, as the Gentiles, etc. Now those Gentile impious unnatural practices were not peculiarly opposed to conjugal chastity, but simply to chastity or purity, whether in marriage or out of marriage. And to that best agrees the notion of his own vessel, as it signifies his own flesh, his own body. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying simply an utensil, or instrument of use, (see Mat. 21. Note b.) the body being the great utensil or instrument of the mind, is fitly so called. Thus Barnabas in his Epistle calls the body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vessel, or utensil, of the Spirit; and so the Jews call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very near that, only the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant. This possessing, or (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes in the idiom of these Writers) preserving or keeping (Luk. 21. 19) the body in purity and honour, is the perfect chastity either in coelibacy or the conjugal state, in opposition to all those unnatural lusts which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 26. dishonourable affections, the basest, vilest submissions imaginable; and the same is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which makes it not improbable that that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, but however it signifies the same thing, inordinate desires, or lusts. And to this also agrees that which follows v. 6. See Note b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V 6. Go beyond] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word to signify transgressing of the due limits in any thing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go beyond the bounds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressing of oaths and obligations, saith Hesychius; and when the close of Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, saith Proclus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● to avoid all deviations from the right and good mark, and so in Phocylides, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
and  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  mischievous transgressing. This being applied to matters of uncleanness (as appears v. 7. and by the modest, civil expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a matter, and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which hath formerly been explained to belong to inordinacy, or unnatural lusts) will be concluded most probably to signify those filthinesses which exceed the bounds and law of nature. Hence perhaps it is that Hesychius hath rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contumely, in that notion of the word wherein Clemens in his Paedagogus l. 2. citys it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that dishonourable, villainous practice here mentioned, v. 5. And thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Epiphanius of the Gnostics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And to this purpose it may perhaps be farther observable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the old word from whence the rest of the tenses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come) doth in the Old Testament signify the husbands companying with the wife, and is rendered going in unto her, and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by humane Authors used in that sense, applied to other creatures. Aristot. Hist. Animal. l. 5. cap. 14. speaking of an Elephant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer, Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Histor. Animal. l. 6. c. 12. And to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Cicero the Latin batuere. Another ordinary notion there is, wherein these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are here used together, do agree, viz. to denote superiority or being in a more eminent degree. So saith chrysostom of the Bishop's superiority above Presbyters in the point of Ordination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In this they exceed, or ha●● more power. But this notion being by the Context rendered unappliable to this place, will only signify, that these two words being of the same importance in other things, may probably be so in this matter also, wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so visibly used in these Sacred writings for unnatural, unclean excesses. See Ephes. 5. 5. Theophylact, though he acknowledge the phrase to belong to matters of uncleanness, and so interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet thinks it belongs peculiarly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adultery, which, saith he, is here fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I suppose it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it may be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because God, saith he, hath allowed every man his wife, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and defined bounds to nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he should content himself with that one woman, and he that doth not, he may properly be said to exceed, and to desire inordinately, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this peculiarly against, or to the wronging of his brother. But the sin here mentioned being a specification of what was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and an instance of the practice of the heathens that knew not God, v. 5. and presently attended with Gods being an avenger of all such things, v. 6. it will not so reasonably be restrained to adultery, but be taken for those foul sins for which the Gentiles mysteries were so famous, and for which Gods judgements remarkably fell upon them, and must in like manner be expected to fall on Christians that are guilty of them. To these S. chrysostom applies the phrase, Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that exceeds the laws set by God, desires strange and not regular things. I shall here add, how the Bishops of our Church in the days of Henry 8. thought fit to interpret or paraphrase this place, in the book named A necessary Doctrine and erudition for any Christian man, in the discourse of Matrimony, where falling on mention of this text of Scripture, they thus express this part of it, that no man should craftily compass and circumvent his brother to obtain his fleshly lusts: where it is evident what they understood by the whole phrase, particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to obtain his fleshly lusts, agreeably to what we have here noted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Taught of God] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father, as appears v, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  37, 39, 44, 65. and so the taught of God are the followers, disciples of him, who as being first such, (having that honest heart which hath always been taught them by God, and by his preventing grace wrought in them, and accepted by him) do, when Christ is revealed to them, constantly receive and entertain him: But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, seems rather to signify Christ speaking of that which was not in them till they were Christians, viz. brotherly love, at least was taught them and required of them most eminently by Christianity. (Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotle's works, nec Philosophos se ostentent, sed satagant fieri Theodidacti; Let them not boast that they are Philosophers, but let them be content that they are, or endeavour to be, God's scholars, that is, Christians, instructed by the tractates of holy Fathers, as there it follows.) And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another, may either be a notation of the End, or only of the Effect. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and it is uncertain which. 
E●●  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either. If it be the End, than the sense is, that to this especially is their Christianity designed, that they love one another, their being Christians obliges them expressly to that, and makes his exhortation to it unnecessary. Thus S. chrysostom applies the words of the Prophet, they shall be all taught of God, to the perspicuity and plainness of the Evangelica● precepts, 
* To 5. p. 244 l. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. The Apostles, as common Doctors of the world, proposed to all things perspicuous and manifest of themselves, that every one might by bare reading learn them, and to this the Prophet agrees, saying, They shall be all taught of God, and shall not say every one to his neighbour, etc. If it be the Effect, than the meaning is, that by there having been thus form by the Christian faith, they do already (see ver. 18.) perform this, and therefore need no exhorting to it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Are asleep] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die, to depart out of this world, (according to the Scripture-style) there is no question. Only two things are here to be observed: first, that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense, those that have fallen asleep, is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that sleep, in the present, to note simply those that die not only those that are already dead, but that die daily; remembering withal, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous, whose death is but a repose of their bodies in their graves, or dormitories, and a rest of their souls in God's hands: secondly, that the men here peculiarly spoken of are those that die in the cause, or for the faith of Christ. That sure is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that sleep through Jesus, that is, by occasion of him, or for Christianity sake. And so signifies those that have been persecuted, and died either by the hands of the persecutors, or before the time comes of Christ's destroying the persecutors, and releasing the persecuted by that means. And the considering of this will give us the occasion of this discourse, and of that concerning the times and seasons following it ch. 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jews, and haled and dragged to the Roman Officers, as disturbers of the civil peace, hath been evidenced, Note on ch. 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle. And the direct way of doing it was to put them in mind of what he had told them when he was with them, that God's judgements should shortly seize upon the unbelieving Jews, their persecutors, chap. 2. 16. and bring them relief by that means. Of this he speaks as of a thing known to them, ch. 5. 1. But yet one objection there was either expressed by them, or foreseen and here answered by him, viz. that this deliverance being not yet come, some of the faithful either were daily put to death by the Roman Officers upon the Jews instigation (for the accusations brought against them were capital, Act. 17. 6, 7.) and so were not thus rescued, or else did daily die before this promised deliverance came. And to this the Apostle gives answer here, that they should not be discouraged or grieve for those which thus died, especially in the cause of Christ, because their souls being by death brought to their harbour and their crown the sooner, their bodies, which alone were supposed to be the sufferers, were no way losers by it, being sure to be raised by Christ, (whose resurrection converted his death into advantage to him) and that so speedily, at the sound of the doomsday trumpet, that they which should then be found alive, which have never died, should have no advantage of them, but on the other side, they that were dead for the faith of Christ, should first be raised before they that were remaining alive should be caught up with Christ. And this was full matter of comfort to them, and answer to the objection. After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jews, and deliverance of the faithful by that means, ch. 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place.    

CHAP. V.  
1. BUT of the note a times and the seasons, brethren, ye have no need that I write unto you;]  
Paraphrase 1. But concerning that notable time or season of Christ's coming in judgement on the Jews and others, to destroy the obdurate and rescue the believers, I shall not need to say much to you;  
2. For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night.]  
Paraphrase 2. For this hath been oft told you, that as it is not now far off, so when it comes it shall come on a sudden, Mat. 24. 27, and 42. Luk. 17. 27. (see 2 Pet. 3. 10.) and this not only in Judaea, but in other places where the obdurate Jews and Gnostics shall be (see Mat. 24. 28.) and continue to persecute the Christians.  
3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape.]  
Paraphrase 3. For as in the still and quiet part of the night, when men are fast asleep, the thief comes, v. 4. and Joel 2. 9 and by the windows enters into, and rifles the house; so when they are most secure, persecuting the Christians in the bitterest manner without all fear, then shall this ruin come upon them on the sudden, as pangs and throes of childbirth do on a woman (for suddainness and for sharpness much like them) and there shall be no more possibility for them to escape, than there is for a woman in that condition to escape those pains.  
4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.]  
Paraphrase 4. But ye, my brethren, are not so ill instructed, nor are your actions and lives such, as that this danger should thus surprise you unawares.  
5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.]  
Paraphrase 5. Your profession engages you to such practices, wherein if you live constant, none of these evils can befall you.  
6. Therefore let us not sleep as do others, but let us watch and be sober.]  
Paraphrase 6. And this is an obligation on you, that ye be not by company and enticement of others drawn to any of their evil ways.  
7. For they that sleep, sleep in the night, and they that be drunken, are drunken in the night.]  
Paraphrase 7. For it is negligence and voluptuousness that is likely to betray men to this destruction that comes as a thief in the night, these being those deeds of darkness which are to be thus punished.  
8. But let us who are of the day, be soberf, putting on the breastplate of faith and love, and for an helmet the hope of salvation.]  
Paraphrase 8. But we Christians let us keep out of all these: and to secure us from the temptations that may invite us to them, let our constant adherence to Christ, and that love of him that casts out fear of persecution, supply the place of a breastplate to us; and the steadfast assurance and confidence of our present rescue and deliverance (if we adhere to Christ) and especially of our eternal reward from Christ, let that supply the place of an helmet (to secure our heads) to confirm us in the truth against all heretical corruptions that may solicit our judgements.  
9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,]  
Paraphrase 9 For of this be sure, that this great judgement which is now a coming, is not designed by God against the pure constant Christians, but upon their enemies and persecutors, nor for such as we are to be destroyed, but to be delivered by that means.  
10. Who died for us, that whether we wake or sleep, we should note b live together with him.]  
Paraphrase 10. For he that died on purpose to bring us to good life, to redeem us from all iniquiry, will certainly preserve and secure those that are thus redeemed, that live those lives which he requires, and adhere constant to his commandments; and therefore for us, without the help of our worldly providences, he will certainly secure us, preserve these lives of ours so long as he sees that best for us, and that most remarkably at this time in destroying the persecutors, & rescuing the persecuted, and in another world preserving us to eternal life.  
11. Wherefore comfort yourselves together, and edify one another, even as also ye do.]  
Paraphrase 11. And therefore continue, I pray, to encourage & confirm one another, as already ye do in this matter.  
12. And we beseech you, brethren, to know them which labour among you, and note c are over you in the Lord, and admonish you,]  
Paraphrase 12. One thing it is needful for me here to interpose, that ye pay all due respects to the Bishops of your several Churches, that belong to this Metropolis, and so all others through all Macedonia, and all others that are employed for your spiritual good,  
13. And to esteem them 
* more than abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  very highly in love for their works sake. And be at peace among yourselves.]  
Paraphrase 13. And to pay them as great a respect as is possible, for the pains that they have taken among you. And then to that I must add this exhortation, that one with another ye live in perfect unity and peace.  
14. Now we exhort you, brethren, warn 
† the irregular  them that are note d unruly, comfort the feeble-minded, support the weak, be patient toward all men.]  
Paraphrase 14. And for the preserving your Churches from the inroads of schismatics and heretics, the Gnostics of whom you are in greatest danger, first, be careful when you see any man forsake his station, grow idle, forsake his work, to proceed with such a man according to Christ's rule Mat. 18. 15. and so first to admonish him of his fault, and never leave till ye have reduced him (for this idleness is an ill symptom;) secondly, be as careful to encourage the fearful, that may be in danger to be wrought on by the sharpness of persecutions; thirdly, those that are ready to fall hold up as well as you can; and fourthly, those that are fallen, deal as gently with them as is possible, that ye may restore them, Gal. 6. 1.  
15. See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves and to all men.]  
Paraphrase 15. And be sure that they that are injured or persecuted do not think of avenging themselves, Rom. 12. 19 but do as much good both to your fellow-Christians and to your enemies, and all without exception, as is possible.  
16. Rejoice evermore.]  
Paraphrase 16. Rejoice in time of persecution, in adversity as well as prosperity, Phil. 4. 5.  
17. Pray without ceasing.]  
Paraphrase 17. Not omitting the frequent constant times of prayer as oft as they return, (as continual sorrow, Rom. 9 2. is not that which is never discontinued in the act, but that which hath constant frequent returns to him, though sometimes intermitted.)  
18. In every thing give thanks: for this is the will of God in Christ Jesus 
* toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  concerning you.]  
Paraphrase 18. And in adversity as well as prosperity continue your acknowledgements of God's goodness to you, Job 1. 21. For this is the condition of the Evangelical covenant, which is the covenant of sufferings, that we should rejoice in them, Mat. 5. 12. and give God thanks for them, 1 Pet. 3. 15. and 4. 16.  
19 Quench not the Spirit.]  
Paraphrase 19 This gifts of tongues, healing, etc. which were given in form of fire, must be used accordingly, not quenched with neglect, vanity, wicked life, but preserved by prayer, thanksgiving, and holy life; and when ye see gifts in others, by which they appear to be true teachers, ye must not have the same aversion to them, that ye would to false prophets.  
20. Despise not prophesyings.]  
Paraphrase 20. And for that faculty of interpreting scripture, ye ought to set a special value upon it, 1 Cor. 14. 5.  
21. Prove all things, hold fast that which is good.]  
Paraphrase 21. Try all those who pretend to extraordinary gifts, and examine whether they have them or no, by that gift of discerning of spirits, and make use of those who approve themselves to have what they profess.  
22. 
There is no sin so small, but ye ought carefully to abstain from it.  Abstain from 
† every sort of evil  all note e appearance of evil.]  
23. And the very God of peace sanctify you wholly: and I pray God 
* the whole of you, the spirit  whole note f spirit and soul and body be preserved blameless unto the coming of the Lord Jesus Christ.]  
Paraphrase 23. And that God which is the author of all good things, and particularly of that peaceableness recommended to you, v. 13. and appointed to be secured by the following means, work all kind of purity in you, that of the flesh and spirit. And I heartily pray that all and every part of you may be kept immaculate, that whensoever Christ comes, either in his signal punishments here forementioned, or in that judgement after death, ye may be approved and rewarded by him.  
24. Faithful is he that calleth you, who also will do it.]  
Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth, afforded you such privileges and advantages, advanced you thus far, will farther enable you to persevere spotless unto the end.  
25. Brethren, pray for us.  
26. 
See Rom. 16. note c.  Greet all the brethren with ●an holy kiss.]  
27. I charge you by the Lord, that this Epistle be read unto all the holy brethren.]  
Paraphrase 27. I require you with all the weight of adjuration, that this Epistle be read and divulged to all the Christians of your Church, and so likewise to all the Churches under the Metropolis of Thessalonica, and to all the Churches of all Macedonia. See note on Phil. 1. 2.  
28. The grace of our Lord Jesus Christ be with you. Amen.  The first Epistle unto the Thessalonians was written from 
* See note a. on the Title of the Epistle.  Athens. 

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Times and season] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, times and seasons, here signify, appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of Christ cometh; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is without question the same which is so oft called the coming of Christ, for the destroying the enemies of Christianity, (which he should do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper seasons, 1 Tim. 6. 15.) & the day approaching, and day in all languages signifies judgement (so 1 Cor. 3. 13. the day shall declare, that is, the judgement that shall sit upon them; and so diem dicere, is to call a man into any court of judicature, and a dayman among us is a judge) and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is used Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the season, and that season expressed in the end of the verse, as here, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approaching of the day. So Mat. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signs of the times, were the signs of that approaching destruction, and accordingly Luk. 12. 56. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time or season. And to this matter (plainly set down before, c. 2. 16. the full vials of God's wrath falling on the persecuting Jews,) the rest of this discourse to v. 12. doth evidently belong, and the suddaianesse and unexpectedness of it (and the surprise of all carnal men, which joined with the persecutors or went on in unchristian sins) described, as it is frequently in the Gospel, Mat. 24. Luk. 19 and in the Epistles, Rom. 13. 2 Pet. 3. and elsewhere. And that it cannot belong to the last coming of Christ to judgement or final doom, appears both from hence that that was the subject of the former discourse, cap. 4. 13, etc. and this as a distinct matter is entered upon with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But concerning the times and seasons; and secondly by the end to which this discourse is here designed by the Apostle, viz. to comfort the Christians that were under persecution, and give them patience and constancy, for which this was a fit consideration, that this judgement of God would come suddenly, and when it was least expected, and so would surprise them if they were not watchful: And this but a transcript of Christ's words on this matter, Mar. 13. 32. (and the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season there made use of v. 33.) and more punctually under the phrase of the thief in the night, Mat. 24. 43. All which belonged peculiarly to this doom upon the Jews, and not to the general judgement, which it is to us certain that those that then lived were not concerned in, but only in this other. And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia, and so be matter of such particular advertisement to the Thessalonians, I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia, did likewise wheresoever they were, oppose the Apostles preaching to the Gentiles, and not only so, but persecuted those that received the saith with all bitterness: and how peculiarly this was observable at Thessalonica, see Note on c. 2. i. The Jews were the fountains of persecutions, saith Tertullian: and as they prosecuted the Christians before the heathen powers, so all the false-hearted, temporising, carnal Christians, that were not willing to bear persecutions, complied and joined with them against the pure and Orthodox, and all that did so, being engaged in the same course, were involved also in the same destruction; and so the Jews and Gnostics, which at this time were the cockle among the wheat in every Christian plantation, overran all the Churches of Asia, etc. as appears by the Apostles (and Christ's Rev. c. 2. 3.) Epistles to them, and infested this plantation in the Churches of Macedonia also (as oft appeared in the Epistle to the Philippians, another Church of Macedonia.) It was most fit than for the Apostle to forewarn them of their dangers which were likely to assault their constancy; and to fortify them against timidity on one side, and the carnal baits on the other (as he doth in the former part of this Epistle,) by this assurance that God's judgements would suddenly surprise these enemies of his, and nothing but constancy and purity be likely to preserve any from that heavy destruction.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Live together with him] To live together with Christ, though it comprehend under it, yet must not necessarily be confined to, the future immortal life, but may belong first and literally to preservation and deliverance here; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered, to be saved, doth (v. 3. 8, 9 and oft elsewhere) denote deliverance out of calamities and destructions here, which is also attended constantly (and when the temporal is not had, supplied) with eternal life. Thus doth the matter here in hand incline to interpret it; being the description of that coming of Christ for the destroying of the enemies of Christianity, which is designed as a means of preserving the constant Christians, and giving them quiet haltionian days after the storms wherein they had been tossed. And so to live is to live prosperously and cheerfully in the profession of Christianity here, together with an assurance of living and reigning with him eternally. And according to this must the phrase, whether we sleep or wake, be interpreted, not so as sleeping signifies death, and waking being not yet dead but alive (though that sense will have truth in it also appliable to the notion of life for eternal life) but as may best agree with the contexture of this Chapter. Here this calamity approaching the Jews and Gnostics is said to come as a thief in the night, v. 2. Upon which he tells the pious Christians that they are in no danger of receiving hurt from this, v. 4. they are not in darkness, that this day or judgement should thus surprise them, and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep, but watch and be sober, in the figurative notion of sleep for sin, and watching for carefulness and constancy; and v. 7. the ground of that figurative notion of sleep is set down, because as sleep is a nightwork, so drunkenness is a nightwork, and so every sin, and therefore that visitation that comes as a thief in the night is likely to surprise them, and none else. And on the contrary the sober, pure, constant Christian, he is sure to escape; which he farther proves v. 9 by Christ's dying to that end to bring us to that purity: and consequently being risen again, and coming to dee vital acts (such is executing vengeance on enemies) he will be sure to preserve those which are thus qualified, and that whether they wake or sleep. That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live; but (as by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noted on Mat. 8. ●. it is ordinary) in the vulgar ordinary sense of waking and sleeping, the one noting solitude, the other security: and so the sense will be most currant, that without their special care and solicitude (referring all to God, and so laying them down to sleep, and taking their rest) they shall be secured by Christ, and live when others that were more solicitous for their safety, the Gnostics, were destroyed with the Jews.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Are over you] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are set, or rule, over you, are sure the Bishops of several Churches, called in the first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefects, and Precedents in the Latin Church. As for that objection which may arise here from the plural number, which argues that they were more than one, the account is to be the same that was given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Bishops than one Phil. 1. 1. because first▪ as Philippi was a Metropolis of Macedonia, and contained many Churches and consequently Bishops under it, so was Thessalonica here also, and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church. Secondly, it hath been before observed (Note on Phil. 1. a.) that Thessalonica and Philippi being both Churches of Macedonia, these Epistles were written to both, and indeed to all the Christian Churches of Macedonia (as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia.) And there being many Bishops constituted in that whole country, they are all here contained under these phrases▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they that labour among you, that is, labour in the word and doctrine, 1 Tim. 5. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set over you, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exhort you, it being the Bishop's office to do all these.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Unruly] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular is a military word, and signifies disbanded Soldiers, that have left their employment or service or obedience to their commanders, and so may here be set to express those that live not in obedience to the Apostles rules, or to the commands of their superiors the Bishops in their Churches, who are here first admonished according to Christ's directions, Mat. 18. 15. and so again a second time, 2. Thess. 3. 12. and if they reform not are then to be censured and excommunicate, 2▪ Thess. 3. 6. But the Context in that place seems to refer to one particular kind of irregularity (contrary to the express orders of the Apostle there, v. 10.) viz. living idly, giving over the works and duties of their callings, v. 11. which beside the disobedience to his orders, was literally also a forsaking their colours, ●leaving that rank wherein they were placed by God; and so there v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set opposite to labouring, v. 8.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Appearance] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered appearance, is known to signify (as the Latin species among authors,) kind, or sort. Thus they that interpret it otherwise, acknowledge the Syriack to render it. And so the meaning of the place will be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all sort, or the whole kind, of evil, from all that is truly so, be it never so small, according to that of Ribbi in Pirche avoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as careful in the keeping a light, as an heavy commandment. Thus the place seems to be understood by Saint Basil, who opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every kind of evil to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will upon trial bear the touch, on the beginning of the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A good merchant will keep that which is good, unadulterate metal, but will abstain from all king of evil, or adulterate; not from that which appears ill, if it be not, for to what purpose then is his skill or touchstone? but from that which is ill, whatever it appear. So Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fly from all simply, not from this or that, from every lying prophet and from every sin. So 
* Bib. Pat. Graec 1. ●. p. 50●. E.  Leontius de sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of the heresy of the Manichees, which chose the worst things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of each heresy, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it abstains not even from Idolatry, nor from any sort (not show or appearance, but kind or sort) of evil.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Whole spirit and—] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the all, or whole of you, the entire or complete man is here divided into three parts, spirit, soul, and body. There seems to be a particular mention of each of these in the creation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gen. 2. 7. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust of the earth, that visible mass, the flesh or members, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, the body: then secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living soul, the animal or sensitive faculty, common to man with beasts and other sensitive creatures, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul, which therefore in the New Testament ordinarily signifies the life, Luk. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they require thy soul, that is, thy life, from thee. So Matt. 10. 39 and 16. 25, 26. and elsewhere. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  See c. 2. 8. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath of life, the rational faculty capable of divine illumination, and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit, or that which was at first breathed into man by God, and returns immortal into his hands again. And so this may be the full meaning of the words, your spirit, soul and body, that is, your rational, immortal spirit, your sensitive, mortal soul, and your body, the place of residence of both, which three make up the whole man, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of us; and so Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 907. D.  the three-parted hypostasis of body, spirit, and soul. But there is another notion of the word soul, which may possibly make a change in this matter: For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul, Gen. 23. 8. is by the Chaldee paraphrase rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will, & so it must there signify; for there Abraham communed with them, saying, If it be your soul (we render it mind) that is, your pleasure, your election or choice, (that is an act of the Will) that I should bury my dead out of my sight, hear me, etc. So Ps. 27. 12. the soul of my enemies, must signify the pleasure, and is rightly rendered the will of my enemies, so as they may deal with me as they please; and so the same phrase is again used Psal. 41, 2, So Deut. 21. 14. Thou shalt let her go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to her soul, that is, her will, whither she please, or choose, to go, that is, freely, the will being that free faculty which chooses what it pleases, and accordingly the Septuagint read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free to give whither she will. This Thalassius, Cent. 2. 27. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul, viz. the beginning of Action, for such the Will is. And that this is the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul here, is the opinion of the most ancient writers, Origen and Irenaeus, as shall anon appear: And if it be so, than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body must be taken in a more comprehensive latitude, so as to contain the senses and sensitive appetites that are seated in the body, in the notion that the flesh and the members are opposed to the spirit. and the mind Rom. 7. and Gal. 5. And then this will be the division of the man, the flesh, or body, or sensitive, carnal appetites on one side, and the Spirit, or upper soul, the rational proposals on the other side, and the Will or choice, that freely inclines to one or the other of these as it pleaseth. For the first of these three, the Fathers are wont to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual desire; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people of the soul in Maximus Tyrius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman-part in Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child in us in Simplicius on Epictet. p. 70. and again p. 296. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower foot-part of the soul, by which the soul communicates with the body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unreasonable affections generally among the Stoics, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonableness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse in Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast in Plotinus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body enlivened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beasts and fourfooted creatures of the soul, which still allure us to bestial things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of man as man (saith Nemesius de Nat. Hom. c. 1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but of the living creature primarily, and consequently of the man, in that man is a living creature. For the Spirit they set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading faculty of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual faculty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rider of that horse in Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pedagogue that modulates the irrational appetite, and sets it right to that which is profitable; in Simplicius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God in us; in Julian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orat. 2. p. 127. the chief part of the soul, the daemon that is given to every one, dwelling in the top of the body, and raising us from the earth to our kindred in heaven; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine part in Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man in others, the inward man in Saint Paul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding Mar. 12. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense v. 33. Betwixt these two then, as in the middle of them, is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that signifies the will, the elective faculty, called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will or choice. This Philosophy concerning the parts and division of man 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nemesius citys from Plotinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the man is made up of three, body, soul, and mind; and he affirms Apollinarius Bishop of Laodicea to have followed him in it. The same we may see in Irenaeus l. 5. c. 9 together with the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole of you, which we have given. Sunt, saith he, tria ex quibus perfectus homo constat, Carne, animâ, spiritu, There are three things of which the entire, perfect man consists, flesh, soul, spirit. And again, anima est quidem inter haec duo, aliquando subsequens spiritum elevatur ab eo, aliquando autem consentiens carni decidit in terrenas concupiscentias, The soul is betwixt the flesh and spirit, and sometimes following the spirit is elevated by it, sometimes consenting to the fl●sh falls into earthly concupiscences. So Origen l. 1. sup. Epist. ad Rom. Triplex hominis portio, Corpus, seu caro, infima nostri pars, cui per genitalem culpam legem ●uscripsit peccati serpens ille vererator, quáque ad t●rpia provocamur, ac victi diabolo nectimur; Spiritus, quo divinae Naturae similitudinem exprimimus, in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito, h. e. spiritu suo, hoc Deo conglutinamur, unúmque cum Deo reddimur; Porrò tertia, & inter ea media, Anima, quae velut in factiosa republica non potest non alterutri partium accedere, hinc atque hinc sollicitatur, liberum habet utrò velit inclinare; si carni renun●ians ad spiritûs parts seize induxerit, fiet & ipsa spiritalis, sin ad carnis cupiditates semet abjecerit, degenerabit & ipsa in corpus. There are three parts of a man, the Body, or fl●sh, the lowest part of a man, on which the Serpent by original sin inscribed the law of sin, and by which we are tempted to filthy things, and as oft as we are overcome by the temptation are joined fast to the devil; the Spirit, by which we express he likeness of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest, with his own hand or spirit, by this we are joined fast to God, and are made one with him; then the Soul, which is the middle betwixt these two, which as in a factious commonwealth cannot but join with one or other of the former parties, being solicited this way and that, and having liberty to which it will join; If it renounce the flesh and join with the spirit, it will itself become spiritual, but if it cast itself down to the desires of the flesh, it will itself degenerate into the body. All most distinctly and largely to the same purpose, when the Soul or Will thus consents to the body or flesh, than lust is said to conceive & bring forth sin, 
Em●●▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jam. 1. 15 Thus the flesh or lower soul, like the harlot, solicits the Will, the middle faculty of the man, to impure unlawful embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invites & aitract it with somepleasant bait; 〈…〉 it hath obtained is consent, by this means it conceives sin, which, when by some degrees it is grown to perfection proceeds from consent to act, from conception to birth, from act to delight, from delight to frequent iteration, thence to habit, from habit to obduration, and at last itself is able to bring forth again, it brings forth death: with which agrees that of the Poer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeschyl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which is sin in the field, is death in the harvest. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lust blossoms and fructifies sin, from whence comes a lamentable harvest. So again when the Spirit gets the consent and the embraces, the fruits of the spirit follow also. And so 
* Cent. 2. 27  Thalassius having compared the Will, under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the practical soul, or beginning of action, to a woman, adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with which when the mind joins, it brings forth virtue. To this is referred the spirits lusting against the flesh, and the flesh against the spirit, and many the like passages of the New Testament; and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the double nature that is at strife, mingled together, viz. soul and body, one divine, the other dark and black, from whence, saith he, riseth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife & dissension in man.     

THE note a SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THis second Epistle seems to have been written not many months after the former, about the 51. of Christ, whilst the Apostle yet remained at Corinth, or was removed to Athens perhaps. For having in the former expressed his intentions and desire to visit them again in Macedonia, 1 Thess. 3. 10, 11. it no where appears that he did find an opportunity to do so; and than it is not improbable, that being by the interveniency of affairs, and perhaps of dangers, hindered from making good his resolution, he should thus hasten to send this Epistle to supply that defect, to confirm their minds, and to correct an error which he saw they were in concerning that coming of Christ, (mentioned in the former Epistle c. 2. 16. and 5. 3.) for the acting revenge upon his enemies the Jews, which they either from the words of his Epistle (see ch. 2. 2. note c.) or by some other means, had persuaded themselves would come more speedily that in truth it was likely to come. The ill consequence of this mistake the Apostle foresaw, viz. that if they depended on it as instant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and should find their hopes of immediate deliverance, which was to attend it, frustrated, this would be sure to shake their faith and their constancy. And therefore discerning their error, he thought it necessary to rectify it, by mentioning to them some things which were necessarily to be precedent to it, and reminding them that this was exactly according to what he had told them when was among them. And this is visibly the sum of the two first chapters, the third being enlarged occasionally to some particulars.  

CHAP. 1.  
1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians, 
see 1 Thess. 1. 1.  in God our father, and the Lord Jesus Christ.  
2. Grace be unto you and peace from God our father, and the Lord Jesus Christ.  
3. We are bound to thank God always for you, brethren, as it is meet, 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because that your faith groweth exceedingly, and the charity of every one of you all toward each other abound h.]  
Paraphrase 3. We count ourselves bound to give God especial thanks for his mercy and grace afforded you, by the help of which it is that your adherence to the Christian faith grows every day more constant, for all your persecutions, ch. 2. 14. and so also your mutual love and charity, unity and amity one toward another, without any breach or schism among you.  
4. So that we ourselves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye endure.]  
Paraphrase 4. And accordingly we express our joy by boasting of you to other Churches of Christians, that you have with great patience enduied fore persecutions, and yet continued firm and constant in all.  
5. Which is a manifest token of the righteous judgement of God, that ye may be counted worthy of the note a kingdom of God, for which ye also suffer:]  
Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence, and dispensations of the things of this world, when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ, and so to the making you capable of that glorious deliverance which Christ will shortly work for all that adhere to him, when the unfaithful and cowardly are destroyed with the persecutors. And indeed this is it for which they persecute you, as they have done us, that we profess to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies, and rescuing the persecuted out of their calamities:  
6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;]  
Paraphrase 6. It being most just with God to punish your persecutors, to deal with them as they have dealt with you;  
7. And to you who are troubled, rest with us, when the Lord Jesus shall be note b revealed from heaven with his mighty Angels,]  
Paraphrase 7. And to give you, in proportion to your sufferings, a participation of ease and joy with the Apostles of Christ, at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power (see note on 2 Pet. 3. d.)  
8. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ,]  
Paraphrase 8. In rendering a most severe vengeance to all the obdurate Jews, and wicked carnal heretical Gnostick Christians,  
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power,]  
Paraphrase 9 Which shall be finally destroyed by the judgement of God, at his powerful appearance in vengeance against his crucifiers.  
10. When he shall come to be glorified in his saints▪ and to be admired in all them that believe, (because our testimony among you was believed) in that day.]  
Paraphrase 10. At which time also he will show miraculous acts of mercy to all pious faithful Christians, to deliver them (and so consequently you, who have received the Gospel preached by us) in the day of his vengeance on his enemies, see note on Heb. 10. a.  
11. Wherefore also we pray always for you, that our God would 
* make you worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power,]  
Paraphrase 11. To which purpose we pray for you continually, that God will by his grace enable you to walk worthy of that high calling or privilege, that of being Christians, owned and vindicated by him, and powerfully accomplish and complete in you all the good works and fruits of faith and patience, which may render you acceptable in his sight,  
12. That the name of our Lord Jesus Christ may be glorified 
† among 〈◊〉  in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.]  
Paraphrase 12. That Christ may have the honour of your patience, and you be rewarded for it, according to the great mercy and goodness of God in Christ Jesus.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Kingdom of God] That the kingdom of God signifies the state of the Gospel or Christian profession, appears oft in the Gospels, especially in the parables of Christ; when the kingdom of God is likened to a net, to a pearl, etc. and to that the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which ye suffer, may here seem to incline it, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before is not well appliable to that. For that signifying to be vouchsafed, or thought worthy, to have their parts in it, or to have it bestowed upon them, it must refer to somewhat yet future, which through the mercy of God should be bestowed upon them; and then that, whatsoever it is being hoped for and depended on by them, it may well be said that they suffer for that, that is, either for the professing that hope of theirs, whereby the malice of others is provoked against them, or at least in hope or intuition of it. Two other notions therefore there are of the kingdom of God: first, that of reigning with Christ in endless bliss in another world; and secondly, the exercise of Christ's regal power, which was then so oft foretold to be approaching, in destroying his enemies, and preserving his faithful subjects, according to that double office of a King, Rom. 13. of avenging of offenders, and rewarding them that do good. Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows, where it is said, that it is just with God to repay tribulation to their persecutors, and to the persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 release, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refreshment from the persecutions under which they had been. This was it that the Apostles had foretold them in their preachings (see Note a. on the title of the Epistle to the Romans) and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions, not excluding their eternal reward (but supposing that for the future, and in case they did not outlive the present distresses, 1 Thes. 4. 13.) but withal giving them into the bargain this assurance of an eminent deliverance here, haltionian days of rest to the Church upon the destruction of their persecutors, according as it fell out in Vespasians days, after the destruction of the Jews. And this the Apostles professed to expect, and so did the Orthodox Christians generally: and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also; and so it was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this avowed expectation of this kingdom thus understood, they suffered persecution.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Revealed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revelation of Christ, as the coming of Christ, is a phrase of a doubtful signification, sometimes signifying the coming to the final doom, but sometimes also that coming that was described Mat. 24. and was to be within that generation. And so sure it signifies in several places of S. Peter, 1 Pet. 1. 7, 13. and chap. 4. 13. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deliverance ready to be revealed in the last time, ch. 1. 5. the destruction of the Jews being the time of the deliverance and escaping to the Christians that were persecuted by them, (see Rom. 13. 11.) So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ, addeth he was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partaker of the glory that should be revealed, that is, present at the transfiguration, where by Moses and Elias were represented and declared the glorious consequents of his crucifixion, that is, the destruction of his crucifiers, and deliverance of his faithful disciples; see Note on Mat. 17. a. Luk. 9 b. and 2 Pet. 1. 16. And so here it most probably signifies, where the vengeance on the oppressors that is, the crucifiers of Christ, and persecutors of Christians, is described, and an appendix of that rest and release to the oppressed, which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance, so oft promised to them that persevere and endure and outlast those persecutions, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. in that day, which is the notation of that time of vengeance upon the Jews; see Heb. 10. a. As for the mentions, first, of the Angels, secondly, of the flame of fire, thirdly, of the everlasting destruction which may here seem to interpret this revelation of Christ, so as to signify the day of the general doom; It is evident first, that the Angels being ministers of God in executing his judgements on nations, this remarkable vengeance on the Jews may well here, and is elsewhere ●it●y expressed by his coming, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or revealing himself with, or by, his Angels. So Mat. 16. 27. and elsewhere often. See Note on jude g. Then secondly, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fire of flame, or flaming fire, that is ordinarily the expression of the appearance of Angels (he maketh his ministers a flaming fire, saith the Psalmist) and so adds little to the former. And secondly God's judgements, if they be destructive, are ordinarily in prophetic phrase expressed by flaming fire; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see Mat. 3. 12. Thirdly, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies an utter destruction: when of the chaff it is said, Mat. 3. 12. that it shall be burnt with unquenchable fire, it refers to the custom of winnowing, where the fire being set to the chaff, and assisted with the wind, never goes out, till it have burnt up all. Mean while not excluding the eternal torments of hell fire, which expect all impenitent sinners that thus fall, but looking particularly on the visible destruction and vengeance which seizeth on whole nations or multitudes at once in this life. And that this is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction here, appears by all that here follows in this chapter, the time assigned for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. when Christ shall come (the ordinary expression of this his vengeance on his crucifiers) to be glorified in his saints, and to be admired among all believers in that day; which that it belongs to somewhat then approaching, and wherein those Thessalonians were then concerned (not to t●e general judgement, yet future) is evident by his prayer for them▪ that they may have their part in that great favour of God, v. 11. and that the name of the Lord jesus may be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them to whom he writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they may be glorified in▪ or through, him, by this remarkable deliverance, which should shortly befall them which were now persecuted.    

CHAP. II.  
1. NOW we beseech you, brethren, 
* concerning the  note a by the note b coming of our Lord Jesus Christ, and 
† our  by our gathering together unto him,]  
Paraphrase 1. But now, brethren, concerning that famous coming of Christ so often spoken of ch. 1. 5, etc. (and mentioned to you by me 1 Thess. 5. 1.) for the destroying and cutting off the cruc●fiers of Christ and persecutors of Christians (see note on Mat. 24. b.) the thing which is justly looked on by you as the period of your miseries and persecutions, so universally caused by them, and which consequently will be attended with the plentiful coming in of disciples to the Christian profession, and with a greater liberty of public assembling for the worship of Christ than our persecutions and dispersions will now afford us, (see note on Rev. 1. d.) concerning this matter, I say, I besecch you,  
2. That ye be not soon shaken 
* from you● opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ note c is at hand.]  
Paraphrase 2. That ye be not removed out of the truth (which ye have already been taught, and believed from Christ and us) either by the pretended or misunderstood revelations or inspirations of some, or by any thing said to you by me when I was with you by word of mouth, or by that which I wrote to you in the former Epistle, ch. 5. 2. as if it were our affirmation, that this now were the period of time wherein the day of the Lord, his coming to judge and destroy the Jews, were instantly a coming; l foresee the danger of this mistake to you, that if you believe this and find yourselves confuted by the event, it will be matter of great trouble to you, and may possibly shake your constancy, and tempt you to disbelieve our Gospel, and forsake your profession.  
3. Let no man deceive you by any means; for 
† the departure must needs come first  that day shall not come except there come a note d falling away first, and that note e man of sin be revealed, the son of perdition,]  
Paraphrase 3. And therefore let not this cheat by any artifice be put upon you, being of so dangerous importance, if you believe it to be taught by us; but resolve on this, that before that come, first there must be, according to Christ's prediction, a great departure or defection from the faith to the heresy of the Gnostics, (or perhaps this may be the meaning of the departure, that in the order and method of things foretold by Christ, one thing must solemnly precede, the Christians breaking off their compliance with the impenitent Jews, leaving them as obdurate, and departing avowedly to the Gentiles, Mat. 24. 13.) and secondly, Simon Magus, that wicked Impostor, and accursed person owned to ruin, together with his followers: he Gnostics, shall show themselves in their colours, having for some space concealed their malice;  
4. Who opposeth and exalteth himself above all that is called God, or 
* worship  that is note f worshipped; so that he as God note g sitteth in the Temple of God, showing himself that he is God.]  
Paraphrase 4. He, I mean, who opposes himself against Christ, setting himself up (and being acknowledged by the Samaritans and others) for the chief or first God superior to all other Gods, and accordingly is publicly worshipped by them, and assumeth to himself distinctly that he is God.  
5. Remember ye not that when I was yet with you, I told you these things?]  
Paraphrase 5. If you remember, this very thing I foretold you, when I was among you preaching the Gospel, and therefore in any reason I must not now be interpreted to any contrary sense, v. 2.  
6. And now ye know what note h withholdeth, that 
† that he be revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he might be revealed 
* in his own season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his time.]  
Paraphrase 6. And now you cannot but discern what 'tis which makes some stop in this business, their season of showing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come. The peculiar season will be when the Apostles have given over preaching to the Jews, as hopeless and refractory, and so go to the Gentiles, Mat. 24. 13. and consequently break off that more tender compliance with the Jews; For as long as that holds the Jews will not be so sharp against the Christians, and consequently 'twill not be yet so sit a season for the Gnostics to discover their venom against them.  
7. For the note i mystery of iniquity 
† is already acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth already work, 
* only there is that withholdeth as yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  only he who now letteth will le●, until he be taken out of the way:]  
Paraphrase 7. And therefore though this sort of men be already form into a sect, under their ringleaders Simon and Carpocrates, etc. yet at this time 'tis carried more closely, they are not broken out into such open renouncing of, and opposition to Christ and Christians, they have no occasion as yet to side with the Jews against the Christians, nor show of quarrel whereupon to exasperate the Jews against them, because the Christians walk warily and do nothing contrary to the Mosaical Law, which is the thing which holds them from breaking out, v. 6. But as soon as ever that which withholdeth is removed, that is, as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles, give over the Jews, and permit not Christians to Judaize, but call them off from observing the Law,  
8. And then shall 
* the wicked one  note k that wicked be revealed, whom the Lord shall consume 
† by the breath of his own mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the spirit of his mouth, and shall destroy 
* by the appearing of his own presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the brightness of his coming,]  
Paraphrase 8. Then immediately shall this sect of Gnostics show itself, join with and stir up the Jews, and bring heavy persecutions upon the Christians, and (having this opportunity to calumniate them to the Jews) behave themselves as their professed opposers. And Simon Magus shall set himself forth in the head of them; whom, as a professed enemy of Christ, Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter: and for all the Apostatising Gnostics that adhered to him, they shall be involved in the destruction of the unbelieving Jews, with whom they have joined against the Christians.  
9 Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders,]  
Paraphrase 9 This person, whom now I speak of, and his followers are such as by Magic do many strange things to deceive men into an admiration of themselves,  
10. And with all deceivableness of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved.]  
Paraphrase 10. And by baits of lust, etc. they work upon the generality of wicked carnal Christians, and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel, but preferring the satisfaction of their own humours, and passions, and prejudices, Joh. 8. 45. before the doctrine of Christ, when it came with the greatest conviction, and evidence, and authority among them, Tit. 2. ●1.  
11. And for this cause God shall send them 
† deceitful ●o king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strong delusions, that they should believe a lie:]  
Paraphrase 11. And this is the cause why God suffers mere Magicians to deceive them by false miracles, and by that means to bring them to believe all kind of falseness, false gods, false ways of worship, deceitful, cheating, false miracles to get authority to those and all manner of heathen, licentious, vicious practices, the consequents of those errors, and the most contrary to Evangelical truth:  
12. That they all might be 
* judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  damned who believed not the truth, but had pleasure in unrighteousness.]  
Paraphrase 12. That so filling up the measure of their obdurations, they may fall under condemnation, or be judged and discerned to be what they are, impenitent infidels, and accordingly remarkably punished.  
13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, 
† that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth,]  
Paraphrase 13. The more of truth there is in all this, the more are we bound to bless and praise God for his goodness to you, brethren, that he hath been so favourable to you above others, as to appoint the Gospel to be preached to you, and you to be called to the faith of Christ so early (so these being Jew's at Thes●alonica are said to have believed before others, Ephes. 1. 12.) and so to be taken out of that wicked generation by the preaching of the Gospel, and that grace which is annexed to it, and by your receiving of the truth (by which means you are safe both from the Apostasy v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jews and Gnostics, v. 1, 8, & 12.)  
14. Whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.]  
Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you, that thereby ye might have your parts in all the glorious effects of Christ's power in his servants, and over his enemies.  
15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our Epistle.]  
Paraphrase 15. To conclude therefore, Do you, brethren, take care to retain constantly all the doctrine which I have (both at my being with you for the preaching of the Gospel to you, and since in mine Epistle) delivered to you, all such, I mean, as I have truly told or written to you, not such as are unduly put upon you under that pretence, v. 2.  
16. Now our Lord Jesus Christ himself, and God, even our father, which hath loved us, and hath given us everlasting consolation and good hope through grace,]  
Paraphrase 16. And I beseech that Lord and Saviour of ours, Jesus Christ, and God the Father, who out of his meet love to us hath thus given us his Son, and through him afforded us matter of endless comfort, even the hope of eternal joys to reward our temporary sufferings, and revealed this to us in the preaching of the Gospel (see note on Heb. 13. c.)  
17. Comfort your hearts, and establish you in every good word and work.]  
Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up, and confirm you to persevere steadfast and constant in the profession of the truth, and in all Christian practices.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. By] The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, or about, or concerning, or for, as that denotes the matter of the ensuing discourse, as when we say in English, Now, for such a matter, or point, or question, which is the form of entering upon any discourse. And thus it seems to be understood here, making the coming of Christ, etc. the things which he proceeds to discourse of, which having been touched upon in the former Epistle c. 5. 1. (and, it seems, that which was said in that Epistle, misunderstood by them in some circumstances) he proceeds, as in a known matter, to speak of it, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered, concerning.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Coming of our Lord] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the coming of the Lord, hath been at large explained, Note on Mat. 24. b. to signify the coming of Christ as a Judge to destroy the Jews, (as Psal. 96. 13. For he cometh, for he cometh to judge the earth, and as Psal. 97. 5. the hills melted like wax at the presence of the Lord, the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here,) and by that means to rescue those that were persecuted by them: and this is by Saint james c. 5. 7, 8. called by this title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the coming of the Lord, and that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approaching, and farther expressed v. 9 by the judge standing before the doors; and so there is little reason to doubt but that it so signifies here. 'Tis true indeed that 1 Thes. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the coming of the Lord, is used for the final day of doom; but the phrase here appears not to refer to that place: for after the description of that to the end of that fourth Chapter, the Apostle c. 5. begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning the times and seasons, as of somewhat which was then approaching, and presumed to be sufficiently known among them, and on that subject he tells them, that they know that the day of the Lord cometh as a thief in the night. Now to this coming of the day of the Lord it is that the Apostle here refers, in this second Epistle (that which he had said of it in the first Epistle, and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sudden destruction v. 3. being misinterpreted by some of them, and changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ is instantly approaching) as may appear by the end of the second verse, where the very phrase is used, the day of the Lord, which therefore is to be taken for the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christ's upon the Jews (see Note on Rom. 13. d.) And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our assembling to him, must be proportionably explained to signify that greater liberty of the Christians to assemble to the service of Christ, the freedom of Ecclesiastical assemblies, which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus. See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together, an effect of his receiving them into mercy; is his giving them the liberty of the Temple and his service there. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the assembling of themselves, Heb. 10. 25. is their meeting together in the public service of Christ. And this, as it was an happy consequent of this deliverance, so was it to be used as a solemn means of expressing their gratitude to Christ, who had thus delivered them, and so was peculiarly a gathering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him.  
Paraphrase 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Is at hand] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes the immediate approach of this day, or the instant coming of it. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things just at hand, Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things to come, which were future, but after some time, not so immediately to come to pass. And this being the direct and exact notion of the word, is a key to the whole matter. For that this day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drawing near, had been oft affirmed by the Apostle, and as Lactantius saith (see Note on title of the Epistle to the Rom. a) commonly foretold by Peter and him in all their preachings, and 1 Thes. 5. 1. he had farther given them warning, that it would come as a thief in the night, that is, on a sudden, unobservably, or unexpectedly. This it seems was mistaken by them, and the suddenness and unobservablenesse of it when it should come, interpreted by some to denote the immediate, instant approach of it, at that time wherein he spoke. This error of theirs they founded on three things: first, on the Revelations which some had received in this matter, and which were understood to this sense; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which it the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by spirit, the spirit of prophecy, either truley such, or pretended to be such; secondly, on the discourses and affirmations of S. Paul. when he was among them, which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word of mouth; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thirdly, on the words of his former Epistle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where he had said c. 5. 2. that it cometh as a thief in the night, and that when they said, Peace and safety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than a speedy destruction invadeth them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which last they interpreted, as if he had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it were now instant, or present at hand, and so founded their doctrine upon Saint Paul: which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if we had thus taught, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either by word of mouth, or by that Epistle, or by both, that this day of the Lord was now instantly a coming: where, as the mistake was no more than by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach when they said, Peace, that is, when they least looked for it, by the being now immediately at hand, so it was an error of ill consequence, and directly contrary to what the Apostle had taught them, when he was with them, v. 5. and therefore their embracing it was justly branded by him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being suddenly shaken from the sense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understanding, or notion of that coming, which he had imparted to them. And besides it was a mistake that he foresaw would shrewdly disturb them, when looking for it according to that belief, they should find themselves defeated, and so●te tempted to call the Apostle truth in question from whom they took themselves to have it. And as this would be apt to give them doubts of the truth of the whole Gospel, which they had believed on the same authority, so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy, when they found themselves thus deluded in their expectation of relief; and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being troubled. And accordingly we find in S. Peter 2. Epist c. 3. v. 4. that many thinking Christ's promise broken concerning this his coming went over to the Gnostics, joined with them in infidelity and carnality, walking after their own lusts, and saying, Where is the promise of his coming?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. falling aways That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its natural signification imports no more than ab●ecssion or departure, is clear by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from which it immediately comes. So Act. 15. 38. when 'tis said of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sure it signifies no more than that he had departed from them, not from the faith of Christ in our modern notion of Apostasy; and in that place the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a Verb made from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apastate, and yet there signifies no more than leaving, or forsaking their company, not the faith of Christ at that time. Thus the word is used distinctly in this matter of Moses' Law, Act. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou teachest the Jews in Asia etc. 10. forsake the Mosaical Law. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And therefore it is possible that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may signify either, first, this departing of the Apostle from the Jews, leaving them and departing to the Gentiles, which was indeed a great provocation to the Jews to persecute them most bitterly, and so might be made use of by the Gnostics as the opportunity most fit to exasperate the Jews against them; or else secondly, the departing of the believing Jews from the Mosaical observances, Circumcision, etc. and this also sharpened the persecutors against them. And so Saint Luke uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 19 9 of Paul, when the Jew were hardened and disobedient, and spoke evil of that way before the multitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he departed from them, and separated the disciples, that is, he (and the Christian believers) forsook and separated from them, and betook himself to the Gentiles of Asia; and so at other times he did, Act. 13. 46. and finally, Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers, Heb. 13. 13. Let us therefori come forth to Christ without the camp, make an express separation from the unbelieving Jews, bearing Christ's reproach, that is, although we be pierce, uted by them for doing so. But besides these, there is the ordinary vulgar notion of Apostle, which may very probably be meant here, a notable discernible apostatising of Christians to that abominable impiety of the Gnostics, of which Saint Paul 1 Tim. 4. 1. affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some shall apost atize from the faith, giving tar to deceitful spirits; and this, saith he there, the spirit saith expressly, that is, Christ hath distinctly foretold, Mat. 24. 10. And then shall many be scandalised, that is, fall off from the faith, and false prophets shall arise and deceive many, v. 11. and the love of many shall grow cold, v. 12. contrary to the enduring to the end. And this there as the immediate forerunner of that great day; for, as it there follows v. 14. Then shall the end come. And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God; and they that did so, he saith they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, draw back, or fall off, unto perdition, Heb. 39 22. And (besides that by these warnings and intimations (see Heb. 12. 15.) it appears that many did, according to Christ's prediction, fall off) it is farther most certainly known that Samaria, wh●ch was the first-fruits, as it were, unto Christ, after his ascension, and embraced the faith universally, Act. 8. 12, 14. did also, by the subtlety of Simon Magui and the Gnostics, fall off from their first faith to that abominable Heresy. And so this may very fitly be here referred to by the Apostle, as that which must necessarily come to pass before the coming of this day.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lb. Man of sin] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man of sin, is here the denotation of a very wicked sort of people: and though it be in the Singular number, must not yet, in any reason, be confined to a single person, but to some one or more ringleaders, and their followers. Thus we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifies him as he is the head of his Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and is sometimes used to signify the whole society of Christians (see Note on Cal. 3. d.) And so ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist i● sure no single person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  considered alone, but in conjunction with his followers. And in this latitude proper names of persons are prophetically used to signify people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jezibel for this heresy of Gnostics, the whole set of them, (see Note on Rev. 2. n.) and many the like. And accordingly here it cannot be strange that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man of sin, should signify more than one single person. viz. Simon and the Gnostics. So likewise for all that follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of perdition (one fit and sure to be destroyed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of death, one that shall surely die▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Sam. 12. 5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that opposeth himself, (a circumlocution of Antichrist) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one, v. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All which are here set to denote that impious sect under him, which is known by the ancients by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the firstborn of Satan, that accursed Simon the Magician. That 'twas some Magician is clear by what is said of him v. 9 of the working of Satan evidenced in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. v. 10. in all power, and signs, and lying wonders: and accordingly saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a man that hath Satan in him working by him, (which one beside many other circumstances sufficiently prove that it was not Caius, or any other of the Roman Emperors, as some have conceived.) And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius' reign mentions his coming to Rome, and there describes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (words directly parallel to this ninth verse) doing such miracles there by the help of the devils, that he was taken for a god, and accordingly had a statue erected betwixt the two bridges built on Tiber, with this inscription, Simoni Deo Sancto; and, saith he, almost all the Samaritans, and some of other nations, confessed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first, or principal God, and accordingly worshipped him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all sorts of sacrifices, and with him also Helena (which went about with him, but had before been a prostitute strumpet in Tyrus) calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that first cogitation that proceeded from him, a kind of Pallas out of Jupiter's head. Of him we may read at large in Irenaeus, and by both see how truly not only that title belongs to him (given to him by Euscbius) that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ringleader of all the heresy that crept into the Church, and so of the Apostalie here spoken of among the Samaritans, and of all the doctrines and practices of the Gnostics quickly following in the Church, but also how perfectly appliable to him is that which is here added, that he exalted himself above all that is called God, or worship, etc. For before his Baptism it is said of him Act. 8. that he was by all the Samaritans cried up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or, as the MSS. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the divine power, which is called great, that is, the Divine Majesty, called diversely by several nations, but by all acknowledged as the greatest and supreme Deity) and after the feigned reception of the Faith and Baptism, he did not lessen, but rather increase his pretensions. And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos, uti & ipse gloriosus videretur esse. A Claudio Caesare statuâ honoratus esse dicitur propter Magiam. Hic igitur à multis quasi Deus glorificatus est, & docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit, in Samaria autem quasi Pater descenderit, & in reliquis Gentibus quasi Spiritus S. adventaverit. Esse autem se sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, & sustinere vocari se quodeunque eum vocant homines. Simon Magus set himself to contend against the Apostles, that he also might appear glorious. He was for his Magic honoured with a statue by Claudius Caesar. He was glorified by many as a God, and taught that himself was he that appeared as the Son among the Jews, that in Samaria he descended as the Father, and in other nations came at the Holy Ghost. That he was the most sublime virtue, that is, he which was the Father over all, and that he was content to be called by the highest titles that any man did call him. And so saith Tertull. de Anima, Simon (speaking of Helena his prima ennoia by which he created the Angls and powers which made the world, and whom he called also the lost sheep, because of her having been in a brothel-house) saith that ad hanc descendit Pater summus, to her descended the supreme Father, (calling himself by that title) and having carried her back to his palace, exinde ad hominum respexit salutem, from thenceforth had all care to the salvation of men. Again that statue of his was made, saith Irenaeus, ad siguram Jovis, after the figure of Jupiter, and Helena's after the figure of Minerva, and these, saith he, were worshipped by men. And at last among the doctrines of his followers, Saturnilus and Menander, he sets down, Judaeorum Deum unum ex Angelis esse, c. 22. that the God of the Jews was one of the seven Angels that made the world. Ipsum verò Simonem unum Patrem esse qui fecit Angelos, Archangelos, Virtutes, Potestates, But that Simon himself was the only Father that made the Angels, Archangels, Virtues, and Powers. So clearly making himself superior to the God of the Jews, and indeed creator of him. So saith Justin Martyr Apol. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (see Note b. on Judas.) Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this man's and these Gnostics revealing themselves, that signifies their putting off that disguise of Christianity under which they v●iled themselves a while, and setting up, he and his followers, professedly against Christ and his Apostles. For Simon himself, that at first he was baptised and made a show of being a Christian, hath appeared Act. 8. but this without any sincerity at that time, any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, genuine purpose of change, saith Cyril of Jerusalem, Cat. 1. After this he went on in his way of deceiving the people by his forceries, as appears by his desiring to buy the power of working miracles from the Apostles; and being denied that, soon after he set up and opposed himself against Christ, and accordingly is hear called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the adversary, or, he that opposeth himself, and by S. John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist, which is the same. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And about the time of erecting the statue to him at Rome, being by the preaching of the Gospel driven out of that city, it was some space of years before he appeared there again in contestation with S. Peter; which may pass for his revealing of himself, that at the writing of this Epistle was yet future. And accordingly Theophylact, speaking of the mystery of iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mystery of iniquity was already begun, for Simon and Nicolas leaders of heresies did work the works of Antichrist. As for the Gnostics, the followers of him, and other such leaders, thus it was: The Jews persecuting the Christians, and those persecutions shaking the faith of many, and the Gnostics keeping themselves safe from those persecutions, by forswearing of Christ in time of danger from the Jews (as they sacrificed to Idols, to secure them from the Gentiles) and having other carnal baits, all manner of filthiness to invite carnal and fearful persons to their party, did soon draw all Samaria from Christ, and so, wherever Christianity was planted in other parts, at Rome, in Asia, etc. corrupted the believers every where, so that many were polluted, or infected by their poison, Heb. 12. 15. and at length joinned with the Jews in the greatest bitterness of persecuting the Orthodox Christians, first secretly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as dogs that by't and bark not, saith Ignatius, and then they were the mystery here, but at last openly and avowedly, and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revealing this mystery. And this avowed opposing and persecuting the Christians was to be a forerunner of that day of the Lord, and till that was come, the day was not yet instant, though near at hand.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Worshipped] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called God, not to distinguish it from the former, but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, to explicate the former, or to extend it farther than the former might be thought to extend, must signify not the worship itself, but that which is worshipped, whatsoever that is. The nations and people of the world, all of them, acknowledged and worshipped somewhat which they called God, or Numen, but all false and Idol-nothings, save only the one Creator of heaven and earth; yet on these they bestowed those magnificent titles of God, and Great power of God, and other the like: and to comprehend all those titles by which all those false Gods were known, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, or deity, or (by repeating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all that is called worship or deity, is here used. And so the word is used by the Author of the Book of Wisdom, c. 14. 20. and rightly rendered, a God. So Act. 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beholding your worships, that is, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their idols, (so saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worships, that is, Idols) and daemons, of which their city had and worshipped so many. For so v. 16. it is said of him that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold that their city was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Idols, or false gods, and v. 22. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold again that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers of more Idols or Daemons then any other city. So in Photius Ep. 162. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not the worships, but the gods that are worshipped by the Grecians: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reproached his own God. And so 'tis truly here said of Simon Magus, that he did set himself up above all that is any where worshipped, true or false God, making himself the supreme Father of all, who had created the God of the Jews, as appeared Note e.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Sitteth in the Temple of God] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sit on the Temple of God as God, signifies, cannot now be difficult after the consideration of the former passages Note e. and f. For being owned by all Samaria as the supreme God, and worshipped, as was said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by incense and sacrifices, etc. it cannot be doubted but these were performed to him in those places which had been set apart to the worship of the true God; and so that is to sit or place himself in the Temple of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vaunting, or declaring, himself that he is God, assuming those honours to himself. Thus saith justin Martyr, Apol. 2. of some, that is, of him and Helena his strumpet, that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affirm themselves to be gods. And so Irenaeus, Docuit semetipsum, etc. He taught that he was God. See Note e. To this purpose it is that justin Martyr affirms that Claudius erected him a statue at Rome on Tiber, betwixt the two Bridges, inscribed Simoni Deo Sancto, to Simon the holy God: Every such statue or image being, according to the Theology of the Heathens, a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or temple or chapel, where the God to whom the statue was consecrated was said to dwell. And although Petrus Ciaconius in Opusc. suspects this to be a mistake of justin, because about that place in Rome An. Dom. MDLXXIV. a basis of a marble statue was digged up with this inscription Simoni Sanco Deo Fidio sacrum, etc. yet the authority of justin, writing this so soon after to the Emperors of Rome, who could and would have discerned his falsity, if it had been such, will be abundantly sufficient to oppose to this conjecture, especially when Irenaeus insisting on it soon after him, and Tertullian better acquainted with that city and story then to be thus imposed upon, have added their confirmations of it, and many writers of the Church of Rome after them continued the tradition unquestioned, till this conjecture set up against it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Withholdeth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to hinder, to restrain him that is there spoken of, that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the impious proud adversary, Simon Magus and his Gnostics v. 11. from putting off their disguise, and revealing themselves in their colours, that is, cruel professed enemies to Christ and Christians: and by the addition here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own season, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  some conjecture may be made what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hinders signifies. For it being thereby manifest that there was a season most proper for them thus to reveal themselves, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the absence or not approach of that season. Now what the Gnostics season of showing or revealing themselves was, appears by what hath formerly been said, viz. the Christians separating from the Jews. Till they did this, the Gnostics wanted a pretence to exasperate the Jews, but then having that advantage they showed themselves in their colours; and so this is their season of revealing themselves. And the point of time when this season came was, when the Apostles departed professedly from the Jews (see Paraphrase on Rom. 7. 1.) and not only gave over tempering and complying with them, but preaching to them also, as contumacious and hopeless, with a Behold we turn to the Gentiles. For this made the Jews to become implacable to the Christians, to persecute them bitterly (see Eph. 3. 1, 13.) not only as contemners of Moses' Law, which interdicted that free commerce with the Gentiles, but as those that hated them, and thought them unworthy of the Gospel of Christ, Act. 13. 46. And from thence sprang the Apostasy of many weak Christians to this party, through this necessity of adhering to one side or other, either of persecuting with the Jews, or being persecuted with the Christians, the Apostle, Heb. 13. 13. calling the Christians to come from among them, to go out unto Christ without the Camp, bearing his reproach, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, to leave off the Jewish ceremonies, which now became obstructions and hindrances to the progress of the Christian faith, and to do it though it brought all persecutions upon them. And accordingly all were now forced to make their choice and avow it, and so they did (to avoid the persecution from the Jews:) many professed themselves Jews, though they were not so by birth (nor circumcised many of them Gal. 6. 12. 13.) and then, having departed from the faith, soon proceeded to the greatest hatreds of them which did not, expressed the fiercest zeal against the Christians of any, according to Christ's saying, that the Jewish Pharisaical Proselytes became doubly more the children of the devil than themselves (see Note on Mat. 23. e.) This then being the season of the Gnostics breaking out against the Christians, the absence of that season must consequently be the Apostles & Orthodox Christians keeping fair with the Jews, and being not yet departed to the Gentiles, their obsrving some ceremonies in compliance with, and in hope of gaining the Jews. This we know they did for some time, upon a double consideration: first, On hope of doing good upon the Jews by that means, (so Paul circumcised Timothy, Act. 16. 3. and so he purified himself Act. 21. 26.) and secondly, to avoid the persecutions of the Jews, which it seems S. Peter did, Gal. 2. 12. fearing those of the circumcision. And as yet the Apostles, it seems, had not given over these compliances when S. Paul wrote this. And this, as long as it lasted, kept it from being a fit season for the Gnostics to show themselves, and so in all probability is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which hindered, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily rendered, he that hinders v. 7. (which is in all reason the same, the Gender making no difference in this matter, and if it did, yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being appliable to the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not any necessary denotation of a person, and withal the Neuter as fit to interpret the Masculine, as the Masculine to interpret the Neuter) 'Tis true indeed, divers of the Ancients expecting still some farther Antichrist continually, did phanfie the Roman Empire to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that that hindered: But that was caused by looking for that as future which was some time past, and now out of their minds, and by the Apostles not mentioning what it was; which omission of his was occasioned by his having told them of it formerly, and supposing that they knew it sufficiently (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and now ye know, etc.) so that there was no need of repeating it, and it seems they had been, at his being among them, so fully instructed in it, that he tells them 1 Thes. 5. 1. that he need not write to them of this subject.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Mystery of iniquity] It must here be explained 1. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity, and 2. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery, and 3. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted here signify. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that may signify no more than some great enormous sin or conjuncture of sins; and so will very fitly be applied to this sect of the Gnostics, who were the vilest sort of people in the world, in respect of their abominable Lusts, Perjuries, joining with Idols, etc. But the notion which seems to be most proper to this place is somewhat superadded to all this, viz. their malicious bitter persecuting of the Orthodox Christians. This is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity, Mat. 24. 12. upon the increasing of which many should be offended, v. 10. and their love of Christ, zeal to Christianity, should grow cold. And then it will be easy to conjecture what is the mystery of iniquity, viz. this villainy in both parts of it, the vile sins of these men, and their bitter hatred to Christians, both somewhat disguised and kept secret, not professed and avowed, (because it was not yet seasonable) but yet acted underhand more warily. And that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitur; for the word is generally used in a Passive sense (see Note, on Gal. 5. b.) and so signifies this, which is spoken of, to be already acted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath received its beginning, saith Theophylact. And so in other the Epistles it is affirmed, that there were among them emulaetions, contentions, strifes, seditions, confusion, and every evil work, all this together with the unclean abominable sins, 
〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, already, acted among them, but as yet more secretly and closely, only waiting their opportunity to break out, and show themselves at a time of the best advantage, when that compliance of the Christians with the Jews, the observation of the Mosaical rites (one of which was, that they that were Jews should not converse with those of another nation, Joh. 4. 9) should be laid down, removed out of the way, the Apostles every where leaving the Jews, and departing to the Gentiles, laying down the use of the Mosaical rites, and calling their disciples to come out from the Jews, as they do Act. 19 9 Heb. 13. 10, 13. Gal. 2, and 3, and 4, and 5.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. That wicked] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opposer v. 4. there is no question; and that this was Simon and his followers hath been showed (Note e.) and clearly appears by the character v. 9 that his coming is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the working of Satan in all power, and signs, and lying wonders, that is, that they used sorcery, and did many strange things (such prodigies as the Devil could help him to act) by that means, and as it follows v. 10. succeeded very prosperously among many hypocritical, unsincere, carnal Christians, who were (by their indulgence of lusts, and promise of immunity from persecutions, and by the strangeness of their forceries, Simon undertaking to fly in the air, etc.) corrupted and seduced by them. And this is farther described in the destruction, that upon this revelation of themselves should soon involve him and his. The relations of which are punctual among the ancients. Of Simon saith Arnobins' adv. Gen. l. 2. Viderat currum Simonis Magi, & quadrigas igneas Petri ore difflatas, & hominato Christo evanuisse. Viderant pondere praecipitatum suo, cruribus jacuisse praefractis: pòst deinde per latum Brundam, cruciatibus & pudore defessum, ex altissimi culminis se rursum praecipitasse fastigio. The chariot and fiery horses of Simon, with which this magician undertook to fly in the air, were blown away by Peter's mouth, & vanished at the name of Christ, and so he fell down, and broke his legs, and after some time was brought to Brunda, and through the torments and the shame became weary of his life, and cast himself headlong from the top of an high place, and so perished. Many other testimonies of this are elsewhere mentioned, (see Note a, on 2 Tim. 3.) And for the Gnostics, his followers, 'tis Eusebius' affirmation of them l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In a moment they were utterly destroyed, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift destruction, foretold 1 Thess. 5. 2. And two means are here mentioned by which this should be done, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first, by the breath of Christ's mouth, secondly, by the brightness of his coming: the former noting the power of the Gospel in the mouth of the Apostles Peter and Paul, who contended with him personally at Rome, and brought ruin and shame upon him; and the 2d noting the vengeance that befell the Jews by the Roman armies, at which time the Gnostics, that sided with them, were destroyed also (see Note on 2 Pet. 2. 9 and Judas a.) And this seems to be so called 1 Tim. 6. 14. where he is charged to continue constant to Christ whatever combats he met with ', 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the appearance of our Lord Jesus Christ, which was surely somewhat then approaching, that was likely to fall out in Timothy's life time, and which as he adds ver. 15. God, as the blessed and only potentate, expressing his mercy and power together to all that adhere unto him, and as King of Kings, and Lord of Lords, subduing & bringing down the stoutest persecutors, should show forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those proper seasons, which he had appointed for it.    

CHAP. III.  
1. 
* Furthermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FInally, brethren, pray for us, that the word of the Lord 
† may run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may have free course, and be glorified even as it is 
* among or toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with you;]  
Paraphrase 1. And as I pray for yourcomfort and constancy, ch. 2. 17. so it becomes you to be constant in prayer for me and the rest of the Apostles and ministers of the Gospel, that our preaching may be successful and prosperous, meeting with no such obstacles as may hinder the progress of it, but may be every where received, and obeyed, and honoured by the good lives of the believers, as it hath among you;  
2. And that we may be delivered from note a 
† absurd.  unreasonable and wicked men; for all men have not faith.]  
Paraphrase 2. And that we may be rescued out of the hands of these villainous heretics the Gnostics, that deal in all unnatural impieties, and are ready to oppose us wheresoever we come, & keep many from receiving the faith, and corrupt other hypocritical professors, and such there are in the world; all are not sincere.  
3. But the Lord is faithful, who shall establish you, and keep you from 
* the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil.]  
Paraphrase 3. But for you, I trust in that God who hath promised to secure and defend you from being overcome with such temptations of these cunning diabolical heretics.  
4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.]  
Paraphrase 4. And through the grace of God watching over you, I am confident that ye will still continue to obey our advices to you, as hitherto ye have done.  
5. And the Lord direct your hearts into the love of God, and into the 
† patience of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patient waiting for Christ.]  
Paraphrase 5. To which confidence I shall join my prayer to that God, that he will direct you so to love him, as to endure any persecutions rather than deny the faith, to confess Christ, whatsoever it cost you.  
6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.]  
Paraphrase 6. Now I charge you by virtue of that Apostolical power given me by Christ, that if you observe any man to cast off obedience to those rules which we gave at our being with you, that is, to forsake his work, the businesses of his calling (see 1 Thess. 5. note d.) than (after a first admonishing of him 1 Thess. 5. 14. and a second here v. 12.) you proceed to the Censures of the Church against him, by that means to keep others from being corrupted by him, or doing as he doth, see v. 14.  
7. For yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you.]  
Paraphrase 7. For you cannot but remember, how beside my admonitions to this purpose, I set you by my own example a pattern in this, by my not spending my time idly among you.  
8. Neither did we eat any man's bread for nought, but wrought with 
* weariness and toil● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labour and travel night and day, that we might not be chargeable to any of you.]  
Paraphrase 8. Being very careful to put no man to any charges, nor to eat what we did not pay for, but earning our living by hard labour in our occupations.  
9 Not because we have not power, but to make ourselves an ensample unto you to follow us.]  
Paraphrase 9 Not because we might not lawfully receive from you if we would, 1 Cor. 9 4. but on purpose to give you a pattern, that you labour as we have done.  
10. For even when we were with you this we commanded you, that note b if any would not work, neither should he eat.]  
Paraphrase 10. For when we were among you preaching Christ, it was our command to all, what the Jews have thought fit to require of all men proverbially, that they must labour themselves, and not expect to be maintained by others labours, being idle themselves.  
11. For we hear that there are some which walk among you disorderly, working not at all, but 
† busy themselves about that which belongs not to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are busybodies.]  
Paraphrase 11. Some such idle persons we hear there are among you, that are disobedient to our orders, and give over their work, and spend their time impertinently in things that they should not meddle with.  
12. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.]  
Paraphrase 12. And to these we again give warning now, (as before we did 1 Thess. 5. 14.) that they live and labour quietly, and so earn their living, (and if upon this second admonition they reform not, let them be censured v. 6.)  
13. But ye, brethren, be not 
* sluggish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  weary in well-doing.]  
Paraphrase 13. And as for you, brethren, be careful to do as much good as you can, and be not idle.  
14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed:]  
Paraphrase 14. And as before ver. 6. so now I say again, if upon this second admonition given by this Epistle v. 12. any man still continue refractory in this matter, let him be censured and this second admonition given by this Epistle v. 12. any man still continue refractory in this matter, let him be censured and branded by you, and dealt with as an excommunicate person, that so by shaming ye may possibly reform him. See note on 1. Cor. 5. g.  
15. Yet count him not as an enemy, but admonish him as a brother.]  
Paraphrase 15. Yet meanwhile apply unto him your friendly Christian admonitions, that those, together with that shame, may work effectually upon him, which is your duty to endeavour on every sinner, and not to deal with him as men deal with their enemies, for how ill soever he is, you are to do him all good imaginable; and therefore I prescribe you that of withdrawing familiar commerce from him, as a method of all others most probable to do him good, and then that may be a season of advantage for your exhortations to work upon him.  
16. Now 
† the 〈◊〉 Lord of peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord of peace himself give you peace always, by all means. The Lord be with you all.  
17. The salutation of Paul with mine own hand, which is the token in every Epistle; so I write.]  
Paraphrase 17. This conclusion wherein I salute you, I write with mine own hand, and so it is my custom to do in all my Epistles.  
18. The grace of our Lord Jesus Christ be with you all. Amen.  The second Epistle to the Thessalonians was written from 
* See not● a. on the Title of the first Epistle.  Athens. 

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Unreasonable] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men, with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked or villainous, signify the Gnostics here (described ch. 2.) will appear first, by a place in Polycarpus' Epistle to the Philippians, p 18. where citing the place 1 Cor. 3. 9 against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that were guilty of effeminacy and unnatural lusts, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither they that do absurd things, noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an expression of those filthy sins against nature. Secondly; by the prayer which here follows v. 5. that God would direct their hearts to the love of God, & patience of Christ, that is, that constancy of love to God, which consists in confessing him in time of persecutions, the want of which is often noted in the Gnostics, and those that were corrupted by their infusions. See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gnostics, he makes up his character of these 4. things, first, denying Christ to be come in the flesh, secondly, not confessing the testimony of the cross, thirdly, converting the oracles of God to their own lusts, fourthly, denying the resurrection and judgement to come. To which he sets opposite the Christians patient suffering for Christ, pag. 21. and loving him that died for them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. If any would not work—] This was a proverbial speech among the Jews, in Beresith Rabath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Obel Moed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever doth not labour, doth not eat. Of this see (beside Drusius dec. 2. adag. 3.) Buxtorfe, Lex. Talmud. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the like proverbs used by Christ, see Note on Mat. 10. h.     

THE FIRST EPISTLE OF PAUL THE APOSTLE note a TO TIMOTHY.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat Timothy first converted by Paul, (and therefore here called his own son in the faith, ver. 1, 2.) and that some time before his coming to Paul at Lystra, Act. 16. (as appears by the testimonial which he then had of the brethren v. 2.) and then after employed by him for the planting of the Gospel, Act. 16. 3, etc. was at length placed Bishop of Ephesus, the prime Metropolis of Asia, appears sufficiently in the records and writings of the ancient Church. So the anonymous Author of his life in Photius Num. 254. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Apostle (so were others called beside the primary) Timothy is ordained and installed Bishop of the Metropolis of the Ephesians by S. Paul. So the Fathers of the Council of Chalcedon Act. 11. who from Timothy to their time reckon 27 Bishops of Ephesus. So Eusebius l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Timothy is storied to have been the first Bishop of the province of Ephesus. And the same might be testified by innumerable more. S. chrysostom may be taken for all, Hom. 15. in 1 Tim. 5. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is manifest that Timothy was entrusted with a Church or rather with a whole nation, that of Asia. Now for the time when he was placed in this Bishopric, as that will be useful to direct us when this Epistle was written, so will that itself be concluded from this first Epistle ch. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 3. where S. Paul's exhorting him to abide at Ephesus, that he might admonish some not to teach other doctrine, etc. is an intimation of his leaving him Bishop resident there, and that, saith he, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, going or when he went into Macedonia, that is, in that part of S. Paul's travail set down Act. 20. There v. 1. S. Paul went out from Ephesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go into Macedonia, at which time in all probability, (and by Analogy with the words 1 Tim. 1. 3.) he left Timothy Bishop there. 'Tis true that when S. Paul is in Macedonia Timothy is with him there, 2 Cor. 1. 1. and after he had wintered in Epirus, Tit. 3. 12. and spent three months in Greece, Act. 20. 2, 3. and returned back into Macedonia, than Timothy is with him, Act. 20. 4. and goes strait to Troas v. 5. All which might well be after the leaving him at Ephesus, either on occasion of the business of that Church, about which he might go to consult S. Paul being so near, or in obedience to some summons of S. Paul (such as after, we see he had to a longer journey, even to come to Rome to him, 2 Tim. 4. 9) After this coming to Troas, Act. 20. 6. (although I suppose he was with him among the rest of the Bishops of Asia at Miletus v. 17. yet) there is no farther mention of Timothy in the book of the Acts. Supposing then that this of Act. 20. 1. was the point of time to which S. Paul refers, when he speaks of his being left to reside at Ephesus, and supposing again that he could not write to him at any part of the time when he was with him, and yet the whole contexture of the Epistle rendering it probable, that it was written (by way of directions) soon after his leaving him there, and that whilst it was yet uncertain to S. Paul whether he should come to Ephesus again, c. 3. 14, 15. (which also may be the reason that there are no salutations in the close, because of his coming newly from thence, and his thoughts to be there again speedily) it will be from these premises reasonable to conclude that either it was written on the way as he went from Ephesus toward Macedonia Act. 20. 1. at Troas perhaps where he stayed a while see Note a. on Title of 2 Cor.) or at his very first coming to Macedonia, or in Epirus or in Greece: but the former of them, as nearest to his coming from Ephesus, is the most probable. That it was before his coming to Miletus, Act. 20. 17. may thus appear: 1 Tim. 3. 14. He tells Timothy that he hopes shortly to come to him, (to Ephesus that chief Metropolis of Asia) but at his being at Miletus he tells them that he knows, that they shall see his face no more, Act. 20. 25, 38. and therefore that his being at Miletus must needs be after the writing this Epistle: his meeting them at Miletus, being to supply the place of his coming to Ephesus, which had formerly been designed by him, but now put off through haste to get to Jerusalem by Pentecost, Act. 20. 16. As for the subscription of the Epistle, that it was from Laodicea in Phrygia Pacatiana, 'tis Cujacius' observation that that could not be ancient, there being no distinction between Pacatiana and Salutaris till the time of Constantine; and it is farther evident by Col. 2. 1. that Paul had not at the writing of that Epistle, to the Colossians been at all at Laodicea, and yet that that was long after the writing of this Epistle, that being set by Chronologers An. Chr. 59 Soon after this, as S. Paul tells the Ephesians and asiatics, Act. 20. 29. that after his departure grievons wolves should enter in among them, so he here saith, he left Timothy at Ephesus to fortify the Church against them; and who those wolves are appears by their Fables and Genealogies here ch. 1. 4. which are the known character of the Gnostics then, and the Valentinians afterward; and so is the swerving from charity, good conscience, and faith unfeigned, etc. ver. 5, 6. Besides this suppressing of heretics, another special use there was of leaving Timothy at Ephesus, that, as Metropolitan of Asia, he might ordain Bishops and Deacons in all the other cities where they were wanting, as is said of Titus in Crete. And accordingly this Epistle brings him particular directions to that purpose, ch. 3. Which is a proof that this Epistle was written to him soon after his fixing there, to furnish him for the discharge of this office. Mean while this is evident, that the Gnostics were now scattered in Asia, and so charactered by him ch. 4. and ch. 6. and there distinctly specified (more than in any other place of the New Testament) under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsely so named, that is, the men that assumed falsely to themselves the name of Gnostics or knowing men. And against some doctrines and practices of theirs he here arms him.  

CHAP. I.  
1. PAUL an Apostle of Jesus Christ 
* according to the appoinment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the commandment of God our Saviour and Lord Jesus Christ, which is our hope,]  
Paraphrase 1. I' Paul that (Act. 13. 7.) was sent out and constitured an Apostle of Jesus Christ, according to the designation of him, who being God incarnate is both our Saviour and Lord, to rescue us from the power of sin, and to rule and reign in our hearts, even he on whom all our trust and expectation and hope of good is founded and built;  
2. Unto Timothy, my own son in the faith, Grace, mercy and peace from God our father, and Jesus Christ our lord]  
Paraphrase 2. To my dearly beloved Timothy whom I first converted, and so begat to Christianity, I send my heartiest wish of all good from God our careful and loving father, and Christ Jesus to whom he hath committed all power in his Church unto the world's end.  
3. 
† Even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As I besought thee to 
* continue at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abide still at Ephesus when I 
† was going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  went into Macedonia, that thou mightest charge some that they teach no other doctrine,]  
Paraphrase 3. This Epistle I now send thee for thy directions, in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus, at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there, thou mightest suppress the seeds of the Gnostick heresy sowed there, and keep men within the form of sound doctrine, that which in all Churches was delivered by us,  
4. Neither give heed to fables and endless note a genealogies, which 
* yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  minister questions, rather than 
† the edification of God which is in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the dispensation of God, for the King's MS. and an Ancient one is Magdalen College O● read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  edifying which is in faith; so do.]  
Paraphrase 4. And warn thy flock not to heed those fabulous pedigrees of the gods, which under the name of Aeones the Gnostics (see note on Col. 2. a.) talk so much of, and so bring in many perplexed disputes, rather than instruct men in the way of salvation under the Gospel, or of Christian doctrine in matters belonging to God.  
4. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned:]  
Paraphrase 5. The substance and perfection, or else the design and aim of Christian duty being charity, whose genealogy is this, faith unfeigned begets a good conscience, that is, abstaining from all sin, that purity of heart, that love of all men:  
6. From which some having swerved have 
* been turned aside to va●n discoorses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  turned aside unto vain jangling,]  
Paraphrase 6. Which some aiming not at, have gone out of the way to a divinity made up of empty words, for so was the Gnostics, see v. 4.  
7. 
† who will ●e doctors of the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Desiring to be teachers of the Law, 
* not thinking either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understanding neither what they say, nor whereof they affirm.]  
Paraphrase 7. Joining Judaisme to Christianty, & undertaking to expound the Law, and to find those mysteries in it which are the foundations of their impure doctrines, but observe no part of the Law, nor at all apply it to the ruling of their lives.  
8. But we know that the Law is good, if a man use it lawfully;]  
Paraphrase 8. Which is consequently a grievous abuse of the Law, whose whole goodness consists in this, that a man order his actions so by it, as to abstain from the sins that it forbids, and do the good which it requires;  
9 Knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,]  
Paraphrase 9 It being certain that as good men will perform their duty without any law, so the Law of Moses, as all other laws, was given to the sons of those excellent Patriarches, because it was foreseen they would not always continue so good, and so was on this very design to keep in order such men as these, to restrain such impure Gnostics as these from the sins they are guilty of, (and not to stand them in any stead, except they live according to it.) Accordingly you know that Moses's Law is very severe against the rebellious and contumacious, against blasphemers and seditious, such as Corah Num. 16. 8. called Sinners there, (and to such are the Gnostics compared Judas 11.) to the impure, and such as contemn all that is holy, such as Esau, to whom the Gnostics are compared Heb. 12. 16. against parricides and murderers,  
10. For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing which is contrary to 
† wholesome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sound doctrine,]  
Paraphrase 10. Against fornicators, and those of the foulest sort of those, Leu. 18. 22. against those that steal and sell servants, Exod. 21. 16. Deut. 24. 7. against false and perjurious persons, and generally all those sins and sinners that now the Gospel of Christ makes to be such, and these heretics are noted for,  
11. According to 
* the Gospel of the glory  the note b glorious Gospel of the blessed God, which was committed to my trust.]  
Paraphrase 11. According to the Gospel of Christ or of God, when he dwelled among us, appeared here on the earth, for the preaching of which I have been constituted an Apostle.  
12. And I thank Christ Jesus our Lord who hath enabled me, for that he counted me faithful, 
† appointing me for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  putting me into the ministry,]  
Paraphrase 12. And I account it a great mercy of Christ, both that he hath given me abilities, and that he hath vouchsafed to make use of me for so great a work, thinking me a fit person to be so entrusted, and setting me apart to do him service in the Church,  
13. Who was before a blasphemer, and a persecutor, and 
* a contumelious person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  injurious; but I obtained mercy, because I did it ignorantly in unbelief.]  
Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew, blaspheming the name of Christ, persecuting the Christians, and using them most despitefully. Notwithstanding all which God was merciful to me, looked on it but as an act of blind zeal in me, and therefore laid it not so to my charge as to deliver me up to myself, but recalled me mightily in the midst of my career.  
14. And the grace of our Lord 
† hath superabounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was exceeding abundant, with faith, and love which is in Christ Jesus.]  
Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost, and proportionably to them, a lively faith toward Jesus Christ, and an earnest zeal for his Gospel, which hath been wrought in me by his grace.  
15. This is a faithful saying, and worthy of all note e acceptaion, that Christ Jesus came into the world to save sinners, of whom I am chief.]  
Paraphrase 15. O 'tis a truth of an huge price, and fit to be the only tradition or Cabala among us Christians, in stead of all the Jewish secrets and mysteries that are talked of by these heretics, that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses, and to obtain pardon and salvation upon their reformation, for the greatest sinners in the world, of which number I have reason to look on myself as the principal of all others.  
16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting.]  
Paraphrase 16. But being such God hath dealt most mercifully with me, called me from heaven whilst I was persecuting him, that I might be a prime object of his patience and longanimity, and in order of time the first that was so miraculously called, that so the wickedest of the Gentiles may in me have an example of hope of mercy, if they shall come in unto Christ.  
17. Now unto the King note d 
* of ages, or Angels  eternal, immortal, invisible, the only wise God,] be honour and glory for ever and ever. Amen.  
Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world, Governor and commander of Angels, the one true God, whose attributes are to be incorruptible, invisible, and wise beyond all imagination, so as none partakes with him, and from whom all the wisdom of all others doth proceed,  
18. This charge I commit unto thee, son Timothy, according to the note e prophecies which went before on thee, that thou 
† according to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by them mightst note f war a good warfare,]  
Paraphrase 18. Now to thee, O Timothy, thou who wert first converted by me, I give this commission, as a trust I commit to thee (agreeable to the revelations which were made of thee, that, though young, thou shouldst be ordained a Bishop in the Church ch. 4. 14. though we find no mention of this in the Acts, as we do of Saul and Barnabas, Act. 13. 2.) that according to that appointment of God, thou shouldst carefully discharge that Episcopal office committed to thee,  
19 
* Having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck;]  
Paraphrase 19 Holding fast and continuing constant in the true faith, and discharge of a good conscience; not as some, which falling into impure lives, have afterward fallen into foul errors in point of faith.  
20. Of whom is Hymenaeus and Alexander, whom I have delivered unto Satan, that they may 
† be disciplined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  learn not to blaspheme.]  
Paraphrase 20. Such are in the Church of Ephesus, Hymenaeus, 2 Tim. 2. 17. and Alexander, 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satan's power, to chasten and afflict them; that they may reform, and recover from the very ill course in which they are both for faith and manners.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Genealogies] Most of the divinity of the Gnostics (made up out of the Greek poets, Antiphanes, Hesiod, Philistion, etc.) consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conjunctions, & then from them Genealogies, how one thing joins with another and begets a third (out of Night and Silence come forth Chaos, etc.) and applies all the Theology and Genealogies of the Gods in Orpheus, etc. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they called the Angels, (see Note d.) In reference and opposition to which it is, that the Apostle here v. 5. sets down a true Christian genealogy of that excellent grace of Charity, so much wanting in those heretics, accordingly as it is produced in a Christian, and that, saith he, is the special genealogy, with the study of which we Christian (especially they that call themselves Gnostics) need to trouble ourselves. See Tit. 3. 9  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Glorious Gospel] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to refer to the schechina among the Jews, which we have often spoke of, noting the presence or appearance of God, of Christ on the earth among us. See Note on Mat. 3. k. and 16. n.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Acceptation] What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, must be learned from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jews, especially in the Chaldee idiom, where it signifies to receive any thing for undoubted, and with an honourable respect, the same that they express also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear, that is, obey, and believe with the exhibition of honour; see Paulus Fagius on the Chaldee Paraphrase, Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard, the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received; by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to receive a prophet, Mat. 10. 41. (which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear, in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect, Luk. 10. 16.) to wit, to believe and honour him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receives not the things of the spirit, that is, neither believes nor values them, but as it follows, they are foolishness unto him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So joh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places. Hence are the Cabalae of the Jews, their receivings, that is, traditions (as to give Eph. 4. 8. is all one with to receive, Psal. 68 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one) which they esteem so undoubted and honourable. For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever, so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive, as in the beginning of Pirche Aboth, Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to joshuah. And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala, their doctrine received, and had in so much reverence, so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors, and without writing transmitted to posterity, the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So that this is the full sense of this place, If there be any undoubted dogma worthy of belief, any true Cabala, this certainly is it, that Christ came into the world to save sinners.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Eternal] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King, may possibly signify the several ages of the world, and no more, that being the ordinary notaion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age. But it is also known what notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was among the heretics of those first times, set down at large by Irenaeus in his discovery of the Valentinians, where there is a great deal of fantastical unitelligible stuff about the Aeones. And therefore considering that the Gnostics heresy was now abroad in the Church of Ephesus, named distinctly in the close of this Epistle c. 6. 20. and referred to in a great part of this Chapter v. 3, 4, 6, 7, 9, 10. and because the Valentinians were but the progeny of these, saith Irenaeus, and took their doctrines from them, and because it hath been already shown (Note on Col. 2. a. and h.) that these were the titles of and Angels who were in Ezechiel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures (and from thence these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form by them;) it is therefore not improbable that the Apostle might refer to this Theology of theirs here, as he had done before v. 4. by their genealogies. And then this will be the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the King, or Ruler, or supreme Commander, (as of the whole world, so particularly) of the Angels, his constant subjects and servants, and executioners of his will, those to which under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gnostics attribute so much. To the same purpose is added the incorruptible, invisible, only wise God (in opposition to Simon Magus, whom they taught to be the supreme God. being but a corruptible, visible man, that by his sorcery got the reputation of wisdom among them.) And the giving glory and praise to him is an ancient form of Confession of faith, which was wont to be done by way of Doxology, and so is here set as a short Creed, against the Gnostics, so as the Doxology in that form which is now continued in the Church was framed against other heretics.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Prophecies] That the Apostles received frequent revelations, and never more distinctly and frequently than to this matter of designing Bishops and Governou s of the Church, may appear by many places. Thus concerning Paul and Barnabas the text is distinct, Act. 13. 2. The holy Spirit said, Separate to me Paul and B●nabas for the work to which I have called them; and so here of Timothy, and c. 4. 14. for that by prophecy here is meant such revelation, may appear by comparing 1 Cor. 14. 25. with v. 30. for there what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesy in the former place. (and v. 31.) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a revelation in the latter. To this sense Saint chrysostom and Theophylact are clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The dignity of being a Doctor and a Priest being a great one, wants God's suffrage that a worthy person may receive it, thereupon the Priests were made anciently by prophecy, that is, by the Holy Ghost. Thus Timothy was chosen to the Priesthood, that is, his Episcopacy. And so generally 'tis said of the Bishops of Asia, that the Holy Ghost had set them over the flock, Act. 20, 28. Thus saith Clemens Romanus of the Apostles, that at their first preaching in every region and city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They constituted their first fruits, making trial and judgement of them by the spirit, into Bishops & Deacons: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having received perfect foreknowledge, that is, revelation or prophecy, they constituted the forementioned Bishops and Deacons, and not only so for the present, but for the next course or succession; for so saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Afterward they gave order that if those whom they had constituted should die, other men that were approved (by the spirit also) should undertake their Ministry, or employment. 
Euseb. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So saith Clemens Alexandrinus of Saint ●●hn, that in Asia he constituted Bishops, sometimes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) made up whole Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes ordained some certain persons, such as were signified to him by the Spirit. (See Act. 8. Note f.) That this should thus be done in the Apostles time, besides the will of God, there is this reason also discernible, because in the first preaching of the Faith to any City or Region, performed by the Apostles in their journeys, as it was necessary that the Apostle before he went away from them should leave a Governor among them, so it was not possible in so short a stay as ordinarily was made after the conversion of some in a city, to discern by any humane means, who of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new converts would be fit for that employment; and so this rendered it very necessary that the Apostles, either by the discerning spirit which they had extraordinarily bestowed on them, or by particular Revelation, should thus make designation of the persons. But after, when Churches were settled, and men had continued in the Faith so long as to give testimony of their sincerity and abilities to qualify them for that office, there was not that need of Revelation in this matter, humane means being in some measure sufficient to direct in it. And accordingly by the qualifications which Saint Paul names to Timothy and Titus in their ordaining Bishops in every Church, it is evident that they made Bishops upon observation and experience of men's behaviour and abilities, and upon the testimonials of the brethren, (and therefore were forbid to make a novice Bishop, that is, one lately converted, 1 Tim. 3. 6. because of him they could not have this experience, or these testimonies) and were not afforded divine Revelation in it, or any thing proportionable to that.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. War a good warfare] What is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be fetched out of Num. 4. 3. where the Levites are said to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the army or host, which is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to officiate; and so Num. 1. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall minister and encamp: so generally under the Law the ministry of the priests is compared to a warfare, the Temple to a camp, the inferior officers to watchmen, and the like; so Exod. 38. 8. when the women brought their gifts after childbirth to the Tabernacle, they are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warriors that warred in the door of the tabernacle. And therefore it is that 2 Sam. 6. 2. where there is speech of the bringing back of the Ark, it is called the Ark of the Lord, whose name is the Lord of hosts, who dwelleth between the Cherubims, that is, the Lord of the Ark or Tabernacle (the Temple being not then built) dwelling in it, between the Cherubims: and that perhaps is the reason why in Zacharies prophecy, which concerns the rebuilding of the Temple, he is so oft entitled the Lord of hosts, as the title most agreeable to stir them up to that work: so when Psal. 103. the Angels are called his host, 'tis because they minister unto him, and, as it follows, do his will; and so the Sun and Moon are called the host of God, as those that minister unto him. Thus when Isa. 40. 2. it is said, Their warfare is accomplished (where the Old Latin reads corruptly malitia for militia) it belongs clearly to the cessation of the Levitical Priesthood; and so Dan. 8. 13. the Sanctuary and the host shall be trodden down; and so Isa. 24 21. In that day God will visit the host of the most High, the Temple in the like manner. Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the instruments of the exercise of our Apostleship, the Censures of the Church, etc. and 2 Tim. 2. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Soldier of Christ, that is, minister, and v. 4. I have fought a good fight, executed the office of my Apostleship as I ought to do. And just so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to discharge the office of Evangelist first, than Bishop, as he ought.    

CHAP. II.  
1. I Exhort therefore, that first of all note a supplications, prayers, intercessions, and giving of thanks be made for all men,]  
Paraphrase 1. In the first place therefore I advise thee, and all the Bishops under thy Metropolis, that you have constant public offices of devotion, consisting first, of supplications for the averting of all hurtful things, sins and dangers; secondly, of prayers for the obtaining of all good things which you want; thirdly, of intercessions for others; and fourthly, of thanksgiving for mercies already received; and all these not only for yourselves, but, in a greater diffusion of your charity, for all mankind,  
2. For Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and 
* gravity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honesty.]  
Paraphrase 2. For the Emperors and rulers of Provinces under them, to whom we owe all our peaceable living in any place, in the exercise of religion and virtuous life, and therefore ought in reason to pray and give thanks for them.  
3. For this is good and acceptable in the sight of God our Saviour,]  
Paraphrase 3. For this God under the Gospel approves of, and requires at our hands,  
4. 
† Who wills that all men should ●e scape, or be saved, O● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who will have all men to be saved, and to come unto the knowledge of the truth.]  
Paraphrase 4. In proportion to the example which he hath given us in himself, who earnestly desires the good of all mankind, and useth all powerful means to bring them to reform their former wicked lives, and now to entertain the Gospel.  
5. For there is one God, 
* one also Mediator of God and men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and one Mediator between God and men, the man Christ Jesus;]  
Paraphrase 5. For it is but one God that is Creator of all, (who consequently designs and wills the good of all) and so likewise but one Mediator and peacemaker between God and man, even he that hath taken our common nature upon him, and in it died for all those whose nature he assumed, even Jesus Christ;  
6. Who gave himself a ransom for all 
† a testimony in the proper reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be testified in due time.]  
Paraphrase 6. Who died to redeem all men, and rescue them out of their evil ways, laying down his life, pouring out his blood in our stead, and thereby gave also a testimony of the truth of his doctrine, thus sealed with his blood, in the time appointed by God, and foretold by the prophets, as the season for the working this great work.  
7. 
* Or, with which I was in●uited for the King's M●. reads ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Whereunto I am ordained a preacher and an Apostle, (I speak the truth in C●rist and lie not,) a teacher of the Gentiles in 
† or, the Spirit, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faith and verity.]  
Paraphrase 7. Which doctrine of his hath been entrusted to me to divulge and preach unto all men, Gentiles as well as Jews (Christ knows that I speak the truth, whose commission it were very unsafe for me to feign) that I might be the Apostle and Bishop of the Gentiles, to make known and administer the Gospel of Christ among them faithfully and truly, without concealing or adding any thing.  
8. I will therefore that men pray every where, lifting up 
* pure  note b holy hands, without wrath and 
† disputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doubting.]  
Paraphrase 8. These directions than I give to all both men and women: first to men, that as the Jews washed their hands before they lifted them up at the altar, Exod. 40. 32. Psal. 26. 6. so should all Christians pray, not only in Jerusalem, but any where else, with innocent hearts, without any anger or malice (see note on Mat. 15. e.) quarrels or dissensions, preserving the bond of peace, (the one lip Zeph. 3. 9) among all.  
9 In like manner also that women adorn themselves in modest apparel, with 
* modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array:]  
Paraphrase 9 The second direction I give for women, that they come to the assemblies, and pray (in like manner as was said of the men, ver. 8.) and that they do it in such attire as is decent, accounting modesty and sobriety the greatest ornament that they are capable of, and not setting themselves out vainly and with ostentation, in curious dress of hair, in embroidery, or jewels, or other ways of sumptuous attire.  
10. But (which becometh women professing godliness) with good works.]  
Paraphrase 10. But in stead of them to add to modesty and sobriety v. 9 the richer embroidery and jewels of all good works, charity to others, which becomes Christian professors infinitely better than those other ways of expense upon fine clothes, etc.  
11. Let the woman learn in 
* quiemesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  silence with all subjection.]  
Paraphrase 11. And of the woman I farther command, that she be content to learn, and to exercise obedience and subjection to those who are placed over her, both in the Church and at home.  
12. But I suffer not a woman to teach, nor to usurp authority over the 
† husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  man, but to be in 
* quietness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  silence.]  
Paraphrase 12. And that she neither undertake to teach in the Church, nor at home to have any authority over her husband, but to be obedient and meek and still in both those capacities.  
13. For Adam was first form, then Eve.]  
Paraphrase 13. According to the type which God gave in this matter in the first creation, forming Adam the man first, than the woman out of him, to denote her subordination to and dependence on him.  
14. And Adam was not deceived, but the woman being deceived was in the transgression.]  
Paraphrase 14. And there is little reason that this course, which was then settled, should since be changed; certainly no reason to be fetched from Adam's sin and fall, for the guilt of that lay especially upon the woman, for before Adam was deceived, (or Adam being not deceived,) the woman being first cheated herself by the serpent, was the cause and beginning of sin and ruin on all mankind.  
15. Notwithstandig she shall be note c saved 
† by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in childbearing▪ note d if they continue in faith and charity, and 
* purity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  holiness with sobriety.]  
Paraphrase 15. But by means of the seed of the woman, the Messias which should be born from her posterity, she had a promise of redemption, and so all others of her sex, upon condition of their perseverance in the faith, and love and obedience to Christ, and performance of those great Christian duties of chastity and modest behaviour, which I now require of them.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Supplications, prayers—] Of these four sorts of prayer 'tis affirmed by S. chrysostom, that they were in his time all used in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the daily service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is sufficiently known to all the Priests, or those that officiate morning and evening. And so it appears by the Liturgies. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the larger or lesser Collecta, that in the Litany for deliverance from all the evils there named, and the other after, in which the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humbly beseech thee O Father, is used, which is for the averting of evils. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The second to the prayers for mercy and other wants. The third to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ's Church, for Kings, etc. is inserted. And the fourth to the solemn thanksgiving for all men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to the hymns sung to the praise of God. And it may be observed, that the direction here of praying for Kings, etc. is agreeable to that of the Hebrews; R. Chaninah in Pirche Aboth c. 3. §. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray for the peace of the kingdom, for unless there be fear, men will devour one another alive. And so when Petronius came to set up Caligula's image in the Temple, they that would die rather than that should be done, being asked then whether they would wage war with the Emperor, answered, No, but on the other side twice a day they offered sacrifice for the safety of the Emperor: see Josephus, and Jer. 29. 7. Accordingly was the Christians practice, as long as the Emperors continued heathen, praying in their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Kings, after, when they were Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We pray thee for our most pious Kings, defenders of God, or of the faith of Christ, as it is in S. Chrysostom's Liturgy, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their power, victory, continuance, peace, health, safety. The very things which they prayed for for them when they were yet Gentiles, saith Tertull. in Apol. Sine monitore precamur pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, We pray for a long life to our Emperors, a secure empire, a safe house, valiant armies, a faithful senate, a good people, a quiet world. This was after done for Arrian and heretical Kings, as Constantius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Cyril, Cat. 10. We beseech God for the common peace of the Churches, for the quiet of the world, for our Kings, their soldiers, & auxiliaries.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Holy hands] The ceremony of washing was among the Jews constantly used before prayers: so 
* Hist. 70. interpret. p. 890. D.  Aristeas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the custom for all the jews to wash their hands whensoever they pray to God: and so among the Mahometans. So Abul Faraii De moribus Arab. Fundamenta legis sunt 1. Munditiei cura, 2. Oratio, The foundations of the law are 1. Cleannesses, 2. Prayer. Others, as All Gazal, that mention the fundamenta legis, leave out Mundities, Cleannesses, and comprehend it in Oratio, Prayer, according to that saying of Mahomet (in Ebnol Athir) Non accipit Deus preces absque mundatione, God receives not prayers without cleansing, or washing; and, Orationis clavis est mundities, Cleanness is the key of Prayer, saith All Gazal; and Mahomet again, Fundata est Religio in mundity, Religion is founded in cleanness. This significant rite the Apostle here applies to the thing signified by it, cleanness of the heart and actions, and makes that necessary to the offering up any acceptable service unto God. Of this All Gazal an Arabic writer makes three degrees 1. the cleansing the members of the body from unlawful actions, 2. the cleansing of the heart from all manners that are worthy of dispraise, all vices worthy of hatred, 3. the cleansing of the secret (that is, the inward) affections of the heart from every thing beside God, that they may be at full leisure to meditate of, or pray to him. See Mr Pecocks Notes on Abul Faraii p. 302. and Miscell. Notes c. 9 p. 388.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Saved in child bearing] Some difficulty there is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she shall be saved by childbearing. A first notion that maybe thought to belong to it, is, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved signifies oft to escape, noting some temporal deliverance (of which see Note on Luk. 13. b.) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may note by, that is, through, not as a means or condition, but as the term out of, or through, which the deliverance is wrought, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being saved through the water 1 Pet. 3. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the fire 1 Cor. 3. 15. is being delivered out of the water and fire; and then the meaning of it will be, that she shall pass. though with some difficulty, safe through child-beating; and this as a moderation of that curse inflicted upon woman kind upon Eves sin. that she should bring forth children in sorrow, or with sore travail at their birth. But this doth not seem probable to be the meaning of the place, because that which follows, if they continue in the faith, etc. v. 15. is not a conditionof that deliverance from the peril of childbirth, that being common to believers and pagans, faithful & unfaithful. And indeed the curse being but this, that in sorrow she should bring forth, Gen. 3. 16. there hath since been no change in that matter, no promise upon any condition, that that punishment should be moderated. A second interpretation then there is, by observing the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is rendered childbearing) c. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. 14. where of the younger widow 'tis said let her marry, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where it is thought to signify, not only or peculiarly bringing forth, but also breeding and brixging up children. And then that may be conceived the meaning of it here, and so the phrase will be, she shall be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by bearing, and bringing up, or breeding, her children in the fear and nurture of the Lord, to which the next words are applied also, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they, that is, the children, abide in the faith, etc. But against this there are two exceptions also: 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that c. 5. doth no way appear to signify any more than bringing forth the children: for that other part of breeding or bringing up may well be contained under ruling the household (which there follows) of which the children are a part, and then there is no example that the word should signify in that larger sense, and consequently noreason that it should be so interpreted here: 2dly, there is as little reason to apply the following words to the children, if they, that is if the children, shall continue, etc. for beside that there is no other mention of the children precedent, save what is in that Compound word; and again, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood, than that plural Neurer must have a Verb singular to join with it, according to rules of Grammar and use of these Books, and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides these, I say, there will be little reason that the children's continuing in the faith should be the condition of the salvation of the mother, when she is before presumed to have done her part in the breeding of them. The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signify the woman's bearing of the promised seed, which was the means foretold for the bruising the serpent's head, andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin. This is no now interpretation, but so ancient as to be mentioned by Theophylact, though not accepted by him, and this perfectly agrees with every circumstance in the Context. For thus it will connect with what went before; the woman, that is, Eve, v. 12. being deceived was in the transgression, that is, was first guilty of eating the forbidden fruit, but rescued from the punishment by the promised seed, that is, by her childbearing, by the Messias, which was to be born of a woman, and so to redeem that nature which he assumed; but this not absolutely, but on condition of faith, and charity, and holiness, and sobriety, and continuing in all these: and this advantage belonging not only to the first, woman Eve, but to all her posterity, in respect of whom it is that the number is changed from the Singular to the Plural, She, as the representative of all women, had the promise made to her, Gen. 3. 15. but the condition must be performed by all others as well as her, or else the benefit will not redound to them. And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, being saved by this, as by a means of all women's and men's redemption and salvation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. If they continue] The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they abide, hath had an account given of it already, Note c. to which it may farther be added, that this is but agreeable to the former discourse v. 9, 11. In v. 9 it is in the plural, that the women adorn themselves, but v. 11. in the singular, Let the woman learn in silence, & v. 12. But I suffer not a woman, etc. where it is certain that the women in one place are all one with the woman in the other places. And so it is here also.    

CHAP. III.  
1. THis is a 
* faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  true saying, if a man desire the office of a Bishop, he desireth a note a good work.]  
Paraphrase 1. Now to proceed to other directions necessary for thee, thou art to consider this great and weighty truth, that the Episcopal office, whensoever any man is a candidate or iviter for it, is an honourable (though never so dangerous and burdensome a) function, (see Jam. 3. 1.) and consequently that thou must be very careful in the choice of the person whom thou, as Metropolitan of Ephesus, admitrest to this dignity.  
2. A Bishop then must be blameless, the note b husband of one wife, 
† sober, tempetate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vigilant, sober, note c 
* comely  of good behaviour, given to hospitality, apt to teach,]  
Paraphrase 2. And therefore these inquiries thou must make of any whom thou meanest to ordain, and receive the testimony of the Church concerning him (see note on Act. 6. b.) And therein let these qualifications be observed: 1. that he be a person not scandalous for any sin since his conversion, 2. that he have not put away his wife (so as is ordinary both among Jews and heathens, but forbidden by Christ, except for fornication) and married another, 3. that he be sober and intent to his business, 4. moderate in all his actions, as that is opposed to distemper or giddiness, 5. of a grave composed behaviour, humanity and modesty together, 6. apt to entertain strangers, 7. one that is able and ready to communicate to others the knowledge which himself hath,  
3. Not given to wine, no striker, not greedy of filthy lucre, but 
* gentle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patient, 
† no● quarrelsome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not a brawler, not covetous,]  
Paraphrase 3. 8. A temperate person, in opposition to excessive drinking, 9 one that uses no violence, 10. that uses no sordid course for gain, 11. of a mild and peaceable disposition, (see note on 2 Cor. 10. a.) 12. neither apt to be angry and quarrel, nor 13. enslaved to the love of wealth,  
4. One that ruleth well his own house, having his children in subjection with all gravity,]  
Paraphrase 4. 14. That by ruling his own family well, and keeping his children in obedience to discipline, and in all probity of manners, shows that he is fit to be a Governor,  
5. (For if a man know not how to rule his own house, how shall he take care of the Church of God?)]  
Paraphrase 5. (For sure he that cannot rule so much a less province, will be unfit to be made a Governor of the Church of God.)  
6. Not a note d novice, lest being lifted up with pride, he fall into the condemnation of the devil.]  
Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith, lest so great a dignity so suddenly bestowed on him may tempt him to pride and vanity, and so bring the same ruin upon him that fell upon the devil, who was tempted in like manner by that glorious condition wherein he was created, and for his pride was cast out of heaven into the torments of hell, 2. Pet. 2. 4.  
7. Moreover he must have a good report of them which are without, lest he fall into reproach and the snare of the devil.]  
Paraphrase 7. To these qualifications must be farther added, 16. that he be a person of a good reputation, under no reproach for his former life among unbelievers; for if he be, there will be danger that he be contumeliously used by them, and this the devil will make use of to ensnare others, to give them aversions to the doctrine of such a man who is under so much scandal for his former life: see Theophylact.  
8. Likewise must the Deacons be grave, not double-tongued, not given to much wine, nor greedy of filthy lucre,]  
Paraphrase 8. And as for the choosing of the Bishop all this care must be taken, so for the Deacons, that must every where be constituted to attend the Bishop, they also must be chosen grave, sober persons, not cunning and deceitful, not given to excess of drinking wine or strong drink, those which use not any fordid course for gain;  
9 Holding the mystery of the faith in a pure conscience.]  
Paraphrase 9 But such as being orthodox in point of faith, live pure and Christian lives according to the doctrine and directions thereof.  
10. And let these also first be proved, and then let them use the office of a Deacon, being found blameless.]  
Paraphrase 10. And before any be thus assumed into holy Orders, let them be well known, and by testimony approved for sufficiency, piety, and good behaviour, and then being found blameless, persons of good report among all, let them then be assumed into Orders.  
11. 
* The women ●n like manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Even so must their wives be grave, not slanderes, sober, faithful in all things.]  
Paraphrase 11. So likewise the women that have any office in the Church (see note on Tit. 2. b.) must be of a grave behaviour, not given to slander and calumniate, not given to any excess, trusty in all that is committed to them.  
12. Let the Deacons be the husbands of one wife, ruling their children and their own houses well.]  
Paraphrase 12. And as of the Bishops, so of the Deacons, let them be those that have not put away former wives upon dislikes, and married others (see note b.) but those which either have not married, or lived constantly with their first wives, and duly brought up their children, and governed their families.  
13. For they that have used the office of a Deacon well, purchase to themselves a good degree, and great 
† authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boldness in the faith which is in Christ Jesus.  
Paraphrase 13. For though the office of a Deacon be an inferior degree, yet it is a step to the higher, and they that behave themselves well in it, are fit to be assumed to an higher employment, that of rulers or Bishops, that greater dignity in the Church of God, (see note on Joh. 7. a.)  
14. These things write I unto thee, hoping to come unto thee shortly.]  
Paraphrase 14. These brief directions I now give thee, for the necessary of thy present employment, hoping to come quickly to thee myself, and furnish thee with all farther instructions.  
15. But if I tarry long, that thou mayst know how thou oughtest to behave thyself in the note e house of God, which is the Church of the living God, the pillar and ground of the truth.]  
Paraphrase 15. But if it shall fall out that I cannot come, that then by these thou mayst for the main be provided and instructed how to discharge the office committed to thee, being an office of stewardship or presecture in God's family, the Church, not of Idol false, but of the one true God, the pillar and basis which holds up the truth, sustains and keeps it from sinking.  
16. And 
* confessedly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without controversy great is the mystery of note f godliness, God was 
† manifested by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  manifest in the flesh, justified 
* by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the spirit, seen of Angels, preached 
† among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto the Gentiles, believed on in the world, received up 
* in or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into glory.]  
Paraphrase 16. The truth, I mean, of God's oeconomy at this time, which is most precious and valuable, and tends mightily to the begetting of all piety and virtue in our hearts. And it consists of these so many degrees. 1. That God himself took on him our flesh, and here on earth visibly appeared among us in an humane shape, and did thereby make known his will unto us: and that this might be done more convincingly, 2dly, the Spirit descended on him at his baptism, and gave testimony of him, Mat. 3. 17. and by leading him into the wilderness to be tempted by the devil, convinced him that he was the son of God, Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles, (and so his Apostles after him) which testified the truth of all he said: and 3dly, in these and in the discharge of his designed office of revealing Gods will unto men, he was beheld and confessed and adored by Angels themselves, good and bad; fourthly, he was by his Apostles preached and proclaimed not only to the Jews, but Gentiles; fifthly, he was received and believed on by many of all nations through the world; and sixthly, he was visibly and with a glorious appearance of Angels taken up into heaven, there to reign for ever in the glory of God the Father, and to exercise power in his Church, and by converting of some, and destroying of others, to propagate his Gospel over the world.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. A Good work] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus, a work of some virtue and excellence in itself, as being that which is the consecrating a man's life, at least the greatest part of it, to the service of God, to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward, 1 Pet. 5. 4. where, as the great reward in heaven, Mat. 5. is an argument that the virtue to which it is assigned is a very eminent virtue, very acceptable in the sight of God so is this an evidence that the good work here is looked on as an eminent state of piety, so far from being censurable in him that desires it as he ought to do, in order to the glory of God, or the love of our brethren, or the just provision for their spiritual wants, that it is very commendable in him, and the desire of it is an act of Christian piety in the more perfect degree, as the designing this without putting the flock to any charge is yet more excellent in Saint Paul, 1 Cor. 9 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world, ad seculum, again; such was Demas who had been a fellow-labourer of S. Paul's, Philem. 24. Col. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. 14. but after forsook him, 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having loved this present age, or world: not that this crime was that love of the world, which 1 john 2. 15. is a crime in any Christian, but that he betook himself to his own worldly secular affairs again, forsaking the attendance on the service of God in his Church; as he that marries a wife is said to be solicitous for the things of this world, how he may please his wife: which love of the world, though it be not in itself a fault (for then marriage could not be faultless) yet if it be the taking one off from Ecclesiastical employments which hath devoted himself to them, will be a fault in him; and that was Demas' crime, not, as 'tis thought, forsaking of Christianity. And that was charged on some others, though Timothy stuck close to him, Phil. 2. 21. All seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. betake themselves to the care of their own secular affairs, not to the affairs of Christ, in attending on the Gospel, ver. 22. And the criminousnesse of this arising from hence, that he forsakes that which is more excellent for that which is less so, though it be not otherwise unlawful, Ecclesiastical for Secular employments, is an evidence that the Ecclesiastical employment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion, a good, that is excellent, work, a state (if lived in as it ought) of some perfection.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Husband of one wife] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife both here andv. 1●. and Tit. 1. 6. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband c. 5. 9 will not be easily resolved. For if it should be interpreted as an interdict of choosing to the office of Bishop or Deacon any who had lived in Polygamy, that is, had had more wives at once, though that might have some colour of sense in it from the practice of the Jews, as far as concerned the man (who among them was permitted Polygamy) yet this is not appliable to the widow or woman c. 5. 9 for never among Jews (or even Turks) was it permitted that the woman should have more than one husband at once; and the reason is clear, because the multitude of husbands did not help forward, but rather hinder propagation, for which it was that the multitude of wives was permitted. Only among the Barbarians there is mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people so called, because the wife among them had many husbands; and among the Medes that dwelled in the Mountains, 'tis said that a woman was married to five husbands at once. But there is no probability that this should be referred to, or looked upon in this place. Then for the other interpretation, that here the Digamist, or he that hath had two wives successively one after another, should be made uncapable of holy Orders, or be under some reproach for so doing, and his having married but once should be as necessary to a Bishop or Deacon, as sobriety, etc. this is a little strange, it being ordinary for the wife to die soon after marriage, and without children, and in that case, the second marriage tending as much to the ends of Matrimony (comfort of life, propagation, remedy of lust) as the former can be supposed to do. And besides, this prohibition being not to be found in the laws of any nation, and being grounded on no other text but this (of the meaning of which the question now is) will no farther be concluded hence, than the words of this place do enforce it. A third sense the phrase is capable of, which seems much fitter for the matter in hand, that he be said here to be, or to have been, the husband of more wives thenone, who married after divorce, that is, who having put away his wife on any cause whatsoever, even for that of fornication, which the Law of Christ allows, doth marry another. This he that had done was by the words of Christ, especially as they are set down Mar. 10. 11. Luk. 16. 18. and by a speech of Saint Paul's 1 Cor. 7. 39 under such prejudices, that we cannot wonder that here he is not thought fit to be received into holy Orders and so the woman also. They that marry after Divorces, are in the first Canon of the Council of Laodicea expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely and legally coupled in second marriages. And the like mention we find of them Concil. Necoasar. can. 52. where such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to entreat absolution. And Concil. Ancyr. can. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the term of abstension, or separation, which belongs to the Digamist, (in thisnotion of it) is mentioned as a known and vulgar thing. And Concil. primi Niceni Can. 8. the Novatians error appears to have been, their refusing to communicate with these Digamists upon their repentance, in like manner as with those that had fallen in time of persecution; which signifies these two to be looked on as crimes of high importance in a Christian, for which the Censures of the Church fell heavy on them, though upon Repentance the Catholics admitted them to Communion again. And thus also in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. E.  Athenagoras, we Christians, saith he, are commanded either to remain every man as we are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to content ourselves with one marriage (which is no where commanded in that other sense of marrying after the death of the first, and therefore must be understood of this other sort, after Divorce.) For the second marriages, saith he, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a comely kind of adultery: Adultery, saith he, from Christ's words, for he that puts away his wife, and marries again, committeth adultery (which proof of his restrains his words to those second marriages which are after Divorces;) but that a well-favoured, fashionable, comely one, because the Imperial laws say nothing against such marriages after Divorces allowed by them. And again, saith he, 'Tis the Law of Christ that no man shallput away her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he hath deflowered, or made no virgin, and marry again. This seems to be Theophylacts understanding of it; for as on this place he saith it was opposed to the practice of the Jews, among whom, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, polygamy was permitted, or, as other Copies read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multitude of children was desired, in which respect their divorces were permitted: so on Tit. 1. 6. he applies it to him who had so little kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he marries another, and after expressly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who, saith he, doth that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it be approved by the Laws of them which are not Christians: where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thought to signify the dead wife, than it will be unappliable to the practice of the Jews; for all others, as well as they, married second wives after the death of the former; and therefore it must probably signify her that is departed by divorce, and then that which followeth of the digamist will also concur with it, to interpret his sense to this purpose. For of such marriages after divorces we know the practice and allowance of the Grecians and Romans, as well as jews, and of the Imperial Laws. And so before him Theodoret, If any man having put away his former wife shall marry another, he were worthy of reprehension; and therefore a Bishop, that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must not be such an one. So chrysostom also, from whom Theophylact had his sense and words. So Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. making mention of a law prohibiting to marry second marriages on festival days, saith that it was brought up, because either widows married which might do well to do it in secret, or those whose husbands were living, and then they ought to be ashamed to think of any other husband. So Valer. Max. l. 2. c. 1. calls the experience of many marriages, legitimae cujusdam intemperantiae signum, a sign of intemperance, but such as the law of Heathen men permits. So in 
* Paniects. l. 6. tit. 1. c. 〈◊〉.  AErodius, among the Presbyters that were brought as witnesses against Marcellinus, one being found to have married again after Divorce, placuit reprobari, he was rejected, saith he: whence it appears that such marriages were not only allowed by the Imperial laws, but that they were practised also among Christians: which farther appears by Marculfus Formul. l. 2. c. 30. Dum inter illum & illam non charitas secundùm Deum, sed discordia regnat, & ad hoc pariter conversare minimè possunt, placuit utriusque voluntate ut se à consortio s●parare deberent, quod it à & fecerunt, Seeing between him and her Christian charity doth not reign, but discord, and so they cannot converse together, it is agreed by the consent of both parties, that they should separate from one another's companies, which accordingly they did. This, it seems, was a formula used among Christians, as there was another to the same purpose, Leg. Rom. c. 19 and Novel. Instit. 117. And this being allowed by the secular Imperial laws, and accordingly practised, the Council of Carthage thought fit to make a Canon to reform it (Can. see. Zonaram 116.) and to reduce it to Christ's and Saint Paul's institution, and therefore appointed that the Emperor should be desired to make an Imperial law against it. 
* l. 1. adv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 29.  Saint Hierome mentions some that being divorced this day, married the next, and adds, Uterque reprehendendus maritus, & cui tam citò displicuit, & cui tam citò placuit, both husbands were to be blamed, he that was so soon displeased with his wife, and he that so soon liked and married her. And so 
* Ep. 3. c. 6.  Innocentius of those who after a divorce marry anew, in utraque parte adulteros esse, they are on both sides adulterers, and to be excommunicate. To this belongs that of 
* Apol. 2. p●st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  justin Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that by man's law make second marriages, are sinners in the account of Christ our Master. He that would see more to this purpose for the confirming of this interpretation, may consult Zonaras' scholia on that Canon, and Rodolphus Fornerius Rerum Quotid. l. 6. c, 23. and Burchard l. 9 c. 72. and the Notes on Cod. Can. Eccl. Universae. And that this custom was also among women, who thus divorced themselves from their husbands, will appear by justinian's Novel 117. which will therefore be appliable to the prohibition of the widows being chosen which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband also. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Of good behaviour] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well ordered or composed, saith Phavorinus; and so c. 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such and habit, or attire, as argues gravity of manners and mind.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Novice] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not in respect of age, for Timothy himself was such; but in respect ofreceiving the faith, by analogy with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant, for to instruct in Christianity, to teach the faith, as when Saint Paul saith that he hath planted; and so saith Theophylact, 'tis all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly baptised, lately received into the Church.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. House of God] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of God here signifies, is evident by the Context. The whole discourse here is to give Timothy directions forth choosing and constituting Bishops and Deacons in his Province, that is, over all Asia, of which Ephesus, where Timothy was placed by S. Paul, was the chief Metropolis. This then being the Province wherein he was to ordain, must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God, wherein he is here directed how he should behave himself, being by S. Paul set there as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or steward in an house, who having, under the Master, chief power in the family, to him it belongs to entertain or remove servants and officers out of it. But this not so to restrain the phrase to that one Province, but that both the universal and every other particular Church of Christ is capable of that title, as truly and properly as that of Ephesus or Asia at that time. For indeed the phrase is derived from the Temple, which, as the special place of Gods presentiating and exhibiting himself, is called God's house, where he dwells, and delights, and meets the pious votary, receives his addresses, entertains and treats him, as in his own house, and answers the petitions which he came to offer there, and where his Angels, which are his attendants and court, as it were, are peculiarly present, 1 Cor. 11. 10. As when the Angels appeared to jacob at Luz, he presently calls it Beth El, the house of God, saying, surely God is in this place, this is no other than the house of God, etc. Proportionably to this the whole family of God, as that comprehends the whole corporation or community of all the Christians alive, is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this great house of God; and in like manner, every lesser society of Christians among whom God is pleased to dwell also, and rule by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or steward. And such is every Bishop in every particular Church. Of this house of God, in this sense, two titles are here set down, fitly belonging both to the whole, and to each branch, but especially verified at that time wherein the words were delivered, that first age of the Apostles preaching and planting of the faith. The first title is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church of the living God, in opposition to the false dead, liveless gods, whose pictures were adored in their heathen Temples. Those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of meeting and assembling, but only for the worship of Idols, empty nothings. But the house of God, where Timothy was set the oeconomus, or steward, at Ephesus, contrary to Diana's Temple there, was the Church of the living God; and so was every such regular assembly of Christians under a Bishop (such as Timothy was) an oeconomus set over them by Christ. Such again every larger circuit under the Metropolitan, who as Timothy again, had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination and jurisdiction over the whole Province. And such all the particular Churches of the whole world considered together, under the supreme head, Christ jesus, dispensingthem all by himself, and administering them severally not by any one oeconomus, but by the several Bishops, as inferior heads of unity to the several bodies, so constituted by the several Apostles in their plantations, each of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a several distinctcommission from Christ immediately, and subordinate to none but the supreme donour, or Plenipotentiary. The second title is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth, and the basis of that pillar. The houses anciently were built on pillars, judg. 16. 26. where we find the pillars whereupon the house standeth, and v. 29. the two middle pillars, whereon the house stood, and on which it was born up, and upon the removing of which the house fell; and so when the Psalmist describes the land by this similitude of an house, he supposeth it set on pillars, and the feebleness of those pillars, when they want bearing up, are an evidence of the weakness of the earth, The earth is weak, and the inhabitants thereof, I bear up the pillars of it, Psal. 75. 4. Now of a pillar it is known, that it receives the usefulness from the basis on which it stands, which being so set that it cannot sink, the pillar being firmly fastened on that, and standing upright, it is able to bear a vast weight of building laid upon it. And so these two, though several in themselves, yet joining together, and consolidated into one, they do as one, not severally, support what is laid upon them. A like expression we find in the Jewish writers, from whence it seems to be imitated; as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foundation of foundations and the pillar of wisdom, is to know there is a first being, etc. which phrase, though it differ from this in speaking of a first, absolutely first foundation, whereas this speaks indefinitely of a foundation, yet it agrees with it in this, that foundation and pillar are joined together, to signify not several, but one and the same title. It is therefore necessary so to render these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground, that they be not distinct titles of the house of God, a pillar one, and a basis another, but (by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one described by two) a pillar upon its basis, which firmly sustains that which is built and erected upon it. And so is the house of God, (the Church, both Universal of Christ, and, under him, of all the Apostles, and each particular, of each single Apostles plantation) this pillar erected firmly upon the basis to sustain, to uphold the truth of Christ, which being by Christ and his Apostles erected, as a roof upon a pillar, is sustained and upheld by it. If the truth of the Gospel had been scattered abroad by preaching to single men, and those men never compacted together into a society under the Government of Bishops, or Stewards, etc. such as Timothy was, to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum, or body of sound doctrine, to be kept as a standard in the Church, by which all other doctrines were to be measured, and judged; if, I say, such a summary of faith had not been delivered to all Christians that came in, in any place, to the Apostles preaching, and if there had not been some Steward to keep it, than had there wanted an eminent means to sustain and uphold this truth of the Gospel, thus preached unto men. But by the gathering of single converted Christians into assemblies or Churches, and designing Governors in those Churches, and entrusting this depositum or form of wholesome doctrine to their keeping, it comes to pass that the Christian truth is sustained and held up, and so this house of God is affirmed to be the pillar and basis of truth, or that pillar on a basis by which truth is supported. According to which it is that Christ is said to have given not only Apostles, and Prophets, and Evangelists, but also Pastors, and Teachers, that is, the Bishops in the Church (known indifferently by those two titles) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the building up of thebody of Christ, confirming, and continuing them in all truth, Eph. 4. 12. that we should be no longer like children carried about with every mind of doctrine, etc. v. 14. And so again when Heresies came into the Church in the first Ages, 'tis every where apparent by Ignatius' Episles, that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine, and whosoever departed from him, and that form of wholesome words kept by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted, and immersed in that sink of corruption which was then among the Gnostics, the pests of that age of the Church. To which purpose these sayings of that divine Martyr are express, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man do aught of those things which belong to the Church without the Bishop; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop, worships the devil, Epist. ad Smyrn. And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar, preserving communion with and dependence on the Bishop, who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or altar, which he that did not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falls short of the bread of God, Ep. ad Ephes. from thence concluding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop, that we may be subject to God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship, him must we receive as him that sent him: we must therefore look to the Bishop, as the Lord himself. And in the Epistle to the Magnesians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians, but also to be such, as some call, or acknowledge the Bishop, but do all without him. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own: for, as he adds, they that did so were sure to be seduced in such times, being once grown wiser than their teachers. So in Ep. ad Philadel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of jesus Christ, these are with the Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is one altar as one Bishop, that whatever ye do, ye may do according to God. And speaking of seduced Heretics, he mentions their only way of repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they repent and return to the unity of God, and the council of the Bishop. And so every where in all those Epistles to the same purpose, to signify that that form of doctrine, deposited with, and kept by the Bishop in the Church, is the only sure means to support and preserve the truth. Which how little it belongs to those Congregations or Churches which have either cast out that Apostolical form of sound words, or by degrees received in many corruptions and falsities, either against the will of their Governors, or by connivance or assistance of them, doth easily appear by what hath here been said, because as the good husbandman sow's seed in his field, so the enemy may scatter darnel, and the field bring forth the fruits of one as well as the other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Godliness] The notion of piety in this place is observable for Christian religion, doctrine of Christ, whether as that which is itself the true way of serving and worshipping of God, so as will be acceptable unto him (and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety) or that which prescribes, and delivers the most exact and perfect way of serving God, and so by a Metonymy is called piety. That it signifies so here, appears by the parts of this mystery, as they are here set down; God, that is, Christ incarnate, manifested in the flesh, etc. the several articles of our faith from the Birth to the Assumption of Christ, which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the mystery of piety; the parts of our religion, into which all Christians are initiated or entered; the foundation on which all our Christian practice is built, God being so desirous that men should live according to that Law of his revealed by Christ, that to preach it to us, and enforce it on our practice, he was himself pleased to assume, and manifest himself in our flesh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to testify the truth of this, the Spirit of God came down visibly upon Christ, and the voice from heaven, This is my beloved son, Mat. 3. 17. and so in the several particulars here mentioned, as branches of our initiation into Christian religion, grounds of our believing, and practising the Christian doctrine. Thus c. 6. 5. where speaking of the wicked Heretics of those times, the Gnostics, he mentions it as a piece of their doctrine, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  piety (that is, the Christian religion, the being of that profession) is gain, matter of secular advantage. Thus again c. 6. 3. 'tis called more expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the doctrine which is according to piety. So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel. Agreeable to which it is that mercifulness and spotless purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship, etc. I am. 1. 27. that is, prime special branches of the true religion. In other places 'tis true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that virtue particularly of worshipping God aright, as Tit. 2. 12. in distinction from the duties toward others and ourselves, 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents, which is a kind of piety also, as the love of our country, honouring of magistrates, that are a sort of gods as well as parents to us, is ordinarily called piety.    

CHAP. IU.  
1. NOW the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;]  
Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine, mentined in the close of the third chapter, deny this from of Evangelical truth, viz. the Gnostics that deny Christ to be come really in the flesh, 2 Joh. 7. And there is no wonder in this, for Christ expressly foretold it Mat. 24. 11. that before the time of the Jews ruin, before that notable coming of Christ (see notes on Mat. 24. b. c. d. Act. 2. b.) some shall forsake the faith, and follow erroneous seducing teachers (see note on Luke 9 c.) though the docrines which they teach are most unclean, polluted, devilish doctrines. See 2 Pet. 3. note a.  
2. 
* Through the hypocrisy of lying speakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Speaking lies with hypocrisy, having their note a conscience 
† branded  seared with an hot iron,]  
Paraphrase 2. Which they set off through the fair pretences of greater perfection and depth of knowledge, which these liars make show of among the people, men that have their consciences stigmatised with the marks and brands of their ill works, notorious to all for infamous persons.  
3. note b Forbidding to marry, and commanding to abstain from meats, which God hath created 
* for the faithful and those that have acknowledged the truth to partake of with thanksgiving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be received with thanksgiving of them which believe and know the truth.]  
Paraphrase 3. Part of the character of these men is, to interdict marriages, and speak against them as unlawful, and so likewise to command abstinences from some sorts of meats, from which the Jews abstain, but by the liberty allowed by Christ are perfectly lawful for all Christians, so they be taken with thanksgiving and acknowledgement of the donour.  
4.) For every creature of God is good, and nothing 
† polluted being received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be refused, if it be received with thanksgiving:]  
Paraphrase 4. For indeed all the creatures in the world, being created for the use of man, may lawfully be used and eaten by a Christian, if it be done with faith and acknowledgement of the donour (see Mat. 14. c.  
5. For it is sanctified by the note c word of God and prayer.]  
Paraphrase 5. For there are but two things necessary to make any thing lawful for our use: First, God's permission of freedom allowed us by him, and that we have in this matter by the express words of Christ that tells us, that which goes in (that is, meats, etc.) is not that which defiles a man; and secondly, prayer, which blesseth our meat to us, being, beside the calling for God's blessing upon it, an acknowledgement of God from whom it comes, and who hath allowed it for food for us.  
6. If thou 
* suggest these things to the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, 
‖ nourished 〈◊〉 fed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nourished up in the words of faith, and of good doctrine, 
† which thou hast followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereunto thou hast attained.]  
Paraphrase 6. Such admonitions as these, which may help secure them from the infusions of these men, thou art frequently and timely to give the Christians under thee notice of, and by so doing thou shalt approve thyself faithful in the discharge of thy office of Bishop, whose duty this is, thus to ruminate and chew over and over again, and so to feed continually on the doctrines of Christ, and by instructing others to make returns for all the good instructions thou hast thyself received and received and embraced obediently.  
7. But 
* avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refuse profane and old-wives fables, and exercise thyself rather unto godliness.]  
Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats, quite contrary to the Gospel, which sets an honourable character upon marriage, and takes away difference of meats, and in stead of idle ridiculous grounds, upon which they found these abstinences, thou do by diligent search into the doctrine of the Gospel, pursue that perfection of Christian knowledge, which, though thou art young, may fit thee for the discharge of that venerable office.  
8. For bodily exercise 
† is profitable for a little  note d profiteth little; but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.]  
Paraphrase 8. For though abstinence from daily meats, and wines, and from marriage, be, as an act of self-denial and exercise, acceptable to God; yet if this be not observed with due limits, if meats be abstained from as unlawful, and marriage in like manner as abominable and detestable, (as by the Gnostics, who yet indulged to all villainy, it was) then there is no good, but hurt in them, Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety, which is of the greatest value imaginable, will help us to all advantages that we can wish. If we would have a comfortable life here, this is promised to them that seek the kingdom of God and his righteousness, Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude, and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here, it is sure to be made up abundantly in another life.  
9 This is a faithful saying and worthy of all acceptation.  
10. For therefore we both labour and 
* or combat, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see 1 Thess 2. b.  suffer reproach, because 
† we have hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we trust in the living God, who is the Saviour of all men, specially of those that believe.]  
Paraphrase 9, 10. And to this purpose it is to be observed as a most certain and considerable truth, that to all truly pious persons there is so great assurance of an eternal reward, that this our hope in God is the only ground of our suffering patienly any thing that falls upon us, being confident that this God, as he desireth the eternal welfare of all, so hath promised to save all that shall believe and obey him, and so consequently is the most assured Saviour of them that do so.  
11. 
These things do thou put those in mind of that have received them already, confirm them that they may continue in them (and not be depraved by put those in mind of that have received them already, confirm them that they may continue in them (and not be depraved by the Gnostick heretics which teach the contrary, as in those former particulars ver. 3, 8. so in this last of suffering persecutions for the Gospel) and teach them to those that have not as yet received them.  These things 
* exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  command and teach.]  
12. Let no man despise thy youth, but be thou an example of the believers in word, in conversation in charity, 
† the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not found in the King's MS.  in spirit, in faith, in purity.]  
Paraphrase 12. And though thou art a young man in years, yet let the gravity of thy life supply the want of the years that are wont to be required of thy office, and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction, both in respect of constant love and adherence to God, and of profession of the faith, and of purity or chastity, three main particulars wherein these heretical Gnostics do endeavour to corrupt others.  
13. Till I come give attendance to note e reading, to exhortation, to doctrine.]  
Paraphrase 13. Betwixt this and the time of my coming to thee, see thou be diligent in performing thy office in the several parts of it, expounding the Scriptures, confirming believers, and admonishing them of any fault or danger, and instructing the ignorant or unbelievers.  
14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presb tery.]  
Paraphrase 14. Make use of those gifts which in order to thy function were given thee (according to the revelation from the Spirit concerning thee ch. 1. 18.) at thy ordination (see note on ch. 5. f.) when besides me 2 Tim. 1. 6. some others also of the Apostles, one or more, laid hands on thee (see note on Act. 11. b.)  
15. note f 
* E●ercise 〈◊〉 self in these things  Meditate upon these things, 
† spend thy time in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give thyself wholly to them, that thy profiting may appear to all.  
16. Take heed unto thyself, and unto thy doctrine continue in them: for in doing this thou shalt both save thyself, and them that hear thee.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Conscience seared] The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, I conceive, not rightly apprehended, when it is thought to signify an insensate conscience, as if the resemblance were here to flesh, when it is seared or cauterised. Hesychius and Phavorinus have both taken notice of the phrase, and rendered it to another sense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius, the phrase denotes those that being brought to the test, are found faulty, have not a good conscience. The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers, or examiners, or triers, by which he explains it, and of them saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth. And when any upon such examination is found faulty, he is wont to be branded for a cheat or rascal, and that branding or stigmatising is here the thing referred to; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted, branded, stigmatised conscience, infamous villains. And so saith Phavorinus also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (referring, no doubt, to this place) it signifies having not a sound, or whole, conscience.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Forbidding to marry] Many heretics there were in the ancient Church, which prohibited marriage, and taught abstinence from meats, as necessary, having much of their doctrine from the Pychagorean Philosophers. Such were the Encratitae, Montanists, and Marcionites. But these came after the Apostles times, and are not so probably spoken of here as those which were present then in the Church. And such, saith Ignatius, there wre in the Apostles times, Ep. ad Philad. and such, saith Irenaeus, was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnostics. Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil, and commanded to abstain from the flesh of beasts. And indeed that this was generally the doctrine of the Gnostics appears from Clem. Alex. Strom. l. 3. where speaking of them he saith, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villainy against the creation and the Creator, teaching that men ought not to receive marriage, nor get children, nor bring into the world such as would be miserable, nor furnish death with food or nourishment, that is, people the world with men, whom death will consequently feed on. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine, all marriage to be fornication, that is, utterly unlawful, and that it is brought in and delivered by the devil, p. 446. So Irenaeus l. 1. c. 22. Nubere & generare à Satana dicunt esse. The Gnostics affirm marriage and generating to be from the devil. So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage, and set it at nought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all. l. 6. 10. and for meats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats, l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they affirm some meats to be ill, (see Col. 2. Note i.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V 5. Word of God] The word of God in this place, by which meats are said to be santified, that is, rescued and freed from all uncleanness or pollution, so that they may lawfully be used & enjoyed, is certainly that word of truth now revealed in the Gospel, which frees the Christian from those observances. For this only can satisfy conscience, that it is lawful to do so, and consequently that it may be done with faith or assurance that they do not sin. And as this secures us in general that no meat is now unlawful to a Christian under the Gospel; so to make it in the particular lawful to each one, the addition of prayer is the only requisite, meaning by that the prayer of faith, coming to God with the assurance it is lawful, and acknowledging it to be received of him, and praying for his blessing upon it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Profiteth little] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken in a sense wherein little signifies nothing at all, but as when it is set in comparison and opposition to some greater matter, as here in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things, as in that speech of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates is a little to be considered, but truth much.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V 13. Reading] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading, is the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions (which the Rabbins call the oral word) & in the holy Scripture so called, because none but that was suffered to be read in the Church, but this not simply read, but expounded also. See Note on 1 Cor. i c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Meditate] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonistical, saith Peter Faber, and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which the young men are exercised in Epheb●eo, and from thence 'tis applied to exercises in the Schools, Declamations, etc. So Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to exercise, as well as to take care or meditate; and so the relation which here it hath to proficiency doth infer.    

CHAP. V.  
1. REbuke not an Elder, but 
* Exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  entreat him as a father, and the younger men as brethren;]  
Paraphrase 1. Deal not rigidly with a Bishop of the Church, (see note on Act. 11. b.) have that respect to his office, that whenever there is need of thy exhortation, thou do it as to a father of the Church, with all humble respect to him: And for any inferior officers in the Church, let thy rebukes and correptions be fraternal, and full of kindness and friendliness to them.  
2. The elder women as mother, the younger as sisters, with all purity.]  
Paraphrase 2. Behave thyself toward women, the ancienter sort, or widows of the Church, with great respect, the younger with modesty and civility, abstaining from any behaviour toward them that may savour any thing of wantonness or turpitude.  
3. Honour note a widows that are widows indeed.]  
Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved (see note d.) by you, that is, by the Church out of their stock which is entrusted to your disposing.  
4. But if any widow have children or nephews, let them learn first to show peity 
† toward their own family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at home, and to requite their parents; for that is good and acceptable before God.]  
Paraphrase 4. But if any widow which is a Christian be not perfectly destitute, but have children or grandchilds, let them relieve and take care for her, as a part of their family, v. 16. this being due by way of gratitude (see note on c. 3. f.) to the parents which have done so much for them, and so consequently that, which as God approves of, so he requires at their hands.  
5. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now she that is a widow indeed, and 
† left quite alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desolate, trusteth in God, and continueth in supplications and prayers night and day.]  
Paraphrase 5. But the widow that is truly so, and is fit to receive relief from the Church, is she that is wholly destitute, hath none of her children to relieve her, no body but God to hope in or rely on, and so continues hoping and praying at set constant times continually, without any other cares to distract, or business to employ her.  
6. But she that liveth 
* licentiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in pleasure, is dead while she liveth.]  
Paraphrase 6. But she that abstaines from marrying, not in order to peity, but that she may live the more at her own disposal, she is not to be counted a widow or vital member of the Church, but a kind of carcase or piece of noisomeness in it.  
7. And these things give in charge, that they may be blameless.]  
Paraphrase 7. Give these rules, that none but blameless persons may be taken in, and those that have need of it.  
8. But if any note b provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.]  
Paraphrase 8. But if any man or woman do not maintain those that belong to them, especially those of their family, (as their parents clearly are, having a right to live in their house, and a propriety to be maintained by them (or that they take care for and relieve them) supposing they are able to do it) that man or woman doth quite contrary to the commands of Christ, and indeed performs not that duty to parents that even infidels think themselves obliged to do.  
9 Let not a widow be taken into the number under threescore years old, having been the wife of one 
‡ husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  man,]  
Paraphrase 9 Let none be listed as a widow into the number of those that are to be maintained by the Church (see note on Tit. 2. a.) under the age of sixty, nor any that have parted with their husbands, and married again (see note on c. 3. b.)  
10. 
* Which hath had testimony of her good works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the Saints feet, if she have relieved the afflicted, if she have diligently followed every good work.]  
Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable; such are good careful education of their children, hospitality, friendliness and humility, and submission to the meanest offices for the relief of those that stand in need, care for all that are in any distress, and in brief seeking occasions for all works of charity, and not only embracing them when they have been offered.  
11. But the younger widows refuse, for when they 
* grow weary of  have begun to note c wax wanton against Christ they will marry;]  
Paraphrase 11. But receive not into the Church-offices those widows that are under that age, for there will be danger of such, that they will be weary of their employment in the Church, of living in that pious strict condition, ver. 6. and then they will relieve themselves by marrying;  
12. Having condemnation, because they have 
† violated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cast off their first faith:]  
Paraphrase 12. Which is a great and a punishable crime in them, viz. that of violating their promise made unto the Church (a kind of conjugal tie) that they would attend it alone, and not forsake it, which when they do, and return again to the world, what is it but a giving the Church a bill of divorce, and marrying another husband?  
13. And withal 
* being idle they learn to go about to houses, and being not only idle, but tatlers also and busybodies, to speak things that are not fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they learn to be idle, wand'ring about from house to house; and not only idle, but tatlers also and busybodies, speaking things which they ought not.]  
Paraphrase 13. And such young widows being unfit for such a recess and vacancy, have nothing to do with their time, but spend it in going abou● from house to house, in ask questions; and not only so, but fall into tattling and loose discourse, into censuring and meddling with other folk's matters, entertaining themselves and others with unseemly discourse, either calumniating or talking wantonly.  
14. I will therefore that the younger women marry, bear children, guide the house, give no occasion to the adversary to speak reproachfully.]  
Paraphrase 14. My direction therefore is, that the younger women, widows or others, that have not attained to this gravity of mind and command over themselves, do in that case betake themselves to a married life, and serve God in that, bearing and bringing up children (see note on c. 2. d.) guiding domestic affairs, that so they may not do any thing which may give advantage to those that are willing to take it, to accuse or find fault, or bring reproach upon such loose professors, and the Church for their sakes.  
15. For some are already turned aside after Satan.]  
Paraphrase 15. For some such you know there are which have forsaken the Christian path, and betaken themselves to the Gnostics, bitter enemies to Christians, and these would be glad to have somewhat to say against you.  
16. If any man or woman that believeth have widows, let them relieve them, and let not the Church be charged; that it may relieve them that are widows indeed.]  
Paraphrase 16. If any Christian hath any helpless widow of his family (see v. 8.) let him undertake the care and charge of them, and not cast them upon the Church to provide for them, left if they do, there be not in the stock of the Church sufficient to provide for all that are truly helpless.  
17. Let the Elders that rule well be 
† be allowed, enjoy, b● rewarded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  counted worthy of note d double honour, especially they who 
* labour hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labour in the word and doctrine.]  
Paraphrase 17. Let the Bishops that have discharged that function well, receive for their reward twice as much as others have, especially those that preach the Gospel to whom it was news, and also continue to instruct congregations of Christians in settled Churches, ●ee Act. 11. b.  
18. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn; and, The labourer is worthy of his reward.]  
Paraphrase 18. For this is agreeable to that significative ceremony of the Law, which allows the beast that is used to go over the corn, and tread out the grain out of the straw, (after the manner that threshing doth,) to feed all the time that he doth the work, and so to have a certain reward in a liberal manner for all his labour.  
19 note e Against an Elder receive not an accusation, but 
† upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before two or three witnesses.]  
Paraphrase 19 Admit not any complaint against a Bishop of any Church under thy Metropolis (see Act. 11. b.) unless it be testified by two or three at least.  
20. Them that sin, rebuke before all, that others also may fear.  
Paraphrase 20. All others that have committed any scandalous offence, thou art to admonish first, and rebuke in the presence of the community of the people, and if they reform not, inflict the censures of the Church upon them, that (beside other advantages to the offenders themselves, the reforming them by that means) others that see and hear this may be awed hereby, and kept from falling into the like.  
21. I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these things 
* without prejudging of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without preferring one before another, doing nothing 
† according to inclination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by partiality.]  
Paraphrase 21. And I conjure thee by all that is holy, that with all impartiality and uprightness thou proceed in Ecclesiastical Censures without favour.  
22. note f Lay hands suddenly on no man, neither be partaker of other men's sins. note g Keep thyself pure.]  
Paraphrase 22. And when thou hast inflicted the Censures on any, make not too much hast to absolve them again, before they have by good works approved the sincerity of their reformation. And, by the way, take special care, that by knowing other men's enormous acts, thou be not enticed or inveigled, (1 Cor. 15. 13.) or brought to partake with them, and commit the same. Be sure that thou keep thyself unpolluted from those sins that are now so rise among you.  
23. Drink no longer water, but use a little wine for thy stomaches sake, and thine often infirmities.]  
Paraphrase 23. (Yet say not I this, to prohibit thee drinking wine physically and moderately in respect of thy sickliness, to which drinking of water is unwholesome; This may safely be done by thee, without incurring that danger of pollution, v. 22.)  
24. note h Some men's sins are open beforehand, 
* leading them to censure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  going befoe to judgement; 
† but in or to some also they follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and some men they follow after.]  
Paraphrase 24. Some men's sins are discernible so as to bring them under the censures of the Church, by way of precedent demerit, and then are no more discernibile in them, (and these may be the sooner absolved) but in some they follow after that censure also, that is, are not reform upon censure, but continued in by repeated acts visibly and discernibly, even when they are under the censures of the Church, (in which case there must be no absolution.)  
25. Likewise also the 
* good works are conspicu●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good works of some are manifest beforehand, and they that are otherwise cannot be hid.]  
Paraphrase 25. So in like manner men's good works, almsdeeds, etc. in case they do reform upon censure, are or must be manifest before absolution; and when they are not so (but on the contrary, their deeds continue evil, or their good works but very few) they cannot be so concealed but they will be discen●ible, and by them judgement will be made, who is to be absolved, who not.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Widows] There were two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loan persons, which we render widows, in the ancient Church. First, those that were taken in to serve and officiate there as diaconissaes (and those were especially, though not only, chosen of virgins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that always continued such, as by a place of Ignatius may be collected;) these were a kind of imitation of those which in Christ's and the Apostles times voluntarily had devoted themselves to the service of God, and to ministering to, that is, providing for, the necessities of Christ and the Apostles and Saints, out of their own substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 8. 3. Such was joanna a married woman, and Susanna and others there. Such was Phoebe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 1. our sister, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a believer, and she a deaconess of the Church in Cenchrea, which is most probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9 5. the Christian woman that went along with Paul and Barnabas. For before there was any stock in the hands of the Church to make provision for either the Apostles or any other, there could no other course be taken but this, to have them supplied by such persons which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own possessions liberally impart to them. But when afterward the faithful had brought their possessions, and laid them at the Apostles feet, and when in stead of that greater liberality, yet by the help of the offertory at the Sacrament, wealth came into the hands of the Church, (and thereby, saith Justin Martyr, Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Perfect became the guardian to provide for all that were in want) than this office was instituted in the Church, first of men-deacons Act. 6. and after of women also, which were more useful for oeconomical services, and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3. elder women, and afterward Diaconissaes, Deaconesses, and might be admitted into the Church at forty years old. See Can. 5. of the Council of Chalcedon. The second sort of widows were those who being childless and helpless were to be fed and maintained by the Church, and these are particularly spoken of in this place, and those many of them formerly married, and therefore were not to be received in till sixty years old, v. 9 for so Zonaras on the Council of Chalcedon gives the reason, because, saith he, the widow which hath had an husband is not, at the same age, so likely to continue unmarried, as she that hath lived a virgin to that age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in case she marry, that she is to be removed out of this list seems clear; both first, because in that case the husband must provide for her, and secondly by what is here said ver. 11. of the care in not admitting such as are young and likely to marry. This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety, v. 5. waiting on God, continuing in prayer and supplication night and day, which is not supposable of married women, which have so many other affairs belonging to them, v. 14. to bring forth and bring up children, to manage the household and the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Provide] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide here doth not signify laying up by way of careful, thoughtful providence beforehand, but only taking care of for the present, as we are able, relieving, maintaining, giving to them that want. So saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take care for. So children that are exposed by their parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Harmenopulus, unprovided, destitute. So when Alexander Aphrodisaeus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he is said to provide for any who allows him any good thing. And Ammonius in his Scholia on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having resolved that one of God's acts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providing for those that want, applieth that of the Poet to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's giving them what they want, making his providence and giving to be all one, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 16. which is the son's duty to the aged helpless parent, and he that doth it not was infamous among heathens; and accordingly Theophrastus in his Characters among the vilest actions, whoring, gaming, stealing, etc. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neglecting to feed the mother, and elsewhere, next after frequent worshipping of God, he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, duly feeding the aged parents: and therefore John being by Christ commanded to be a son to Mary, presently takes her home to his house, Joh. 19 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them; and the form of speech was like Christ's to John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give thee this mother. 
〈…〉. p.  Thus in Hierocles speaking of marriage and children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, we beg●t helpers and feeders of our age: and as he adds, when the father's dye, their children must in their stead perform this office to the Grandfather; so Aristoxenus in his Pythagorean Sentences, lib. 4. the children must think all they have to be their parents, and consequently must provide for them to the utmost of their power. See Stobaeus, Ser. 77.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Wax wanton] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as (without the preposition) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phrynichus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus, to grow stout or proud or disorderly, not willing to bear so much strictness, and so to put one's self out of the list or number of the Votaries; and here the widows that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as aftertimes called it, in the number of those that were to be maintained by the Church, and there to wait on the service of the Church, when they begin to be weary of that kind of life, than they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to grow insolent and weary of Christ, that is, his service in the Church. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18. 3. signifies irregular, disorderly behaviour, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7, 9 to live disorderly, enormously.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Double honour] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour refers to the elder brother's portion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion, Deut. 21. 17. and this going along with the power of ruling the family, Gen. 4. 7. (after the death of the father) is fitly accommodated to the office of Bishop in the Church; and so the electing of Barnabas and Paul to the Apostleship, Act. 13. 2. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word used about the first born Exod▪ 13. 2. and so in Clem. Constit. l. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let a doule portion be separated for them. Thus the double portion of the spirit of Elias resting on Elisaeus, was the making him his successor in the office of Prophet, as the father above the ordinary sons of the prophets, to have rule over them. And so this verse is the setting down the reasonableness, that the Bishop that dischargeth his duty or prefecture well, should be looked upon in all respects às one that hath the primogeniture of maintenance (to which v. 18. refers) as well as dignity, especially if his pains be extraordinary, as it must be, if he both preach the Gospel where it was not before heard, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach, Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach) and take pains in farther instructing the believers in the Churches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teaching or doctrine. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that that signifies wages, reward of service, (appears among many others) by the third verse of this chapter, Honour widows, that is, relieve, maintain them. So joh. 12. 26. where speaking of those that attend on and minister to Christ, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father shall honour, that is, reward him, or pay him his wages; but especially Mat. 15. where the command of Gods, of honouring the parents, ver. 6, is expressed v. 5. by giving them that by which they may be profited, that is, maintenance, etc. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They honour, that is, entertain, receive, strangers exceedingly. So Act. 28. 10. they of the Island honoured Paul with many honours, giving him provision for his journey. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joined to it, although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy, yet it signifies, without any reference to that, simply to enjoy, to receive, to have, as might appear by many evidences among authors. One for all, that of Justin Martyr, or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where speaking of the Father, Son and Holy Ghost, he saith of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not they have been counted worthy, but) they have had. (have been endued with) one and the same divinity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Against an Elder receive not an accusation] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here, must be explained by the judicial proceedings among the Jews, where before the giving of the sentence there were three parts, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause, or suit, when the Judge doth not reject the complaint or accuser, and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to admit an accusation, and is the meaning of Isa. 1. 23. neither doth the cause of the widow come unto them, the character of an unjust judge, that he admits not the widow's complaint against the oppressor. After the complaint is admitted, than 2dly, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint, when the accuser confirms his suggestion by oath; for before that oath, one saying one thing, and the other the contrary, (which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 6. 16. and in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 37  Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as parts of judicial proceedings) the Judge is uninclined to either side, but then comes in the oath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying (in the Author of that Epistle) takes away the aequilibrium that the Judge was in before, and by it he is now confirmed to the believing the one part against the other, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place, Heb. 6. 16. as in the Roman law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 12, 13. the oath coming in, parts the controversy, or doubt, and in Leg. Bajuvar, c. 12. tit. 15. 2. In his verò causis sacramenta praestentur, in quibus nullam probationem discussio judicantis invenerit (See Bignon. not. in Marculfi Form. l. 1. c. 38.) then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof. The 3d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced (causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and considered of by the Judge. The first of these only it is that belongs to this place, the admission of the complaint, or accusation, which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses, in respect of the gravity of his person and weight of his office or calling, who must not be defamed (as the being brought into the court is a kind of defamation) if there be not great cause for it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Lay hands] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction, is ordinarily known in the Old Testament, used first by the father to the children, in bestowing the blessing upon them, and with that succession to some part of the estate. So when Jacob blessed the children of Joseph, Gen. 48. 14. he laid his hands upon their heads, v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants, or deriving it to them as successors. So when Moses assumed the seventy to assist him, Num. 11. 17. this, saith Maimonides, was done by his laying hands upon them, Sanhedr. c. 4. And when he left the world, and constituted Joshua his successor, God appointed him to take Joshua, and lay his hands upon him, Num. 27. 18. So Deut. 34. 9 Joshua was full of the spirit of wisdom, that is, was his successor in the Government, for Moses had laid his hands upon him. From these three uses of the ceremony, in Prayer, in paternal benediction, in creating of Officers, three sorts of things there are in the New Testament to which it is principally accommodated. In Prayer it is used either in curing diseases, or pardoning ●ns. Diseases, the corporal bands, Luk. 13. 16. were cured by imposition of hands, Act. 19 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick, and they shall recover: And so Sins, the spiritual bands, were done away, or pardoned, by the same ceremony, laying on of hands, used in the absolution of penitents. Thus Heb. 6. 2. as the Baptisms are those used among the Jews and Christians for the admission of Proselytes, so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptism, (see Note on Heb. 6. b.) From that of paternal benediction is that of laying on hands in blessing of infants, Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptism, as those that have title to this kingdom of heaven, the Church here, and, through the same mercy of God in Christ, heaven hereafter. This benediction and imposition of hands I suppose it is, that Clemens Alexandrinus refers to Paedag. l. 3. c. 11. in these words, Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; On whom doth the Presbyter lay hands? whom shall he bless? meaning most probably in that place the solemnity with which the Catechist dismissed those that were catechised, preparatory to their Baptism: and so saith Eusebius of Constantine, de vita. Constant. l. 4. that to prepare for his Baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he made profession, (that is, confessed his sins, and professed the faith) and then was vouchsafed those prayers that are given by imposition of hands: to which purpose also the Author of the Constitutions called Apostolical, l. 7. c. 39 where having set down the severals in which the Catechumenus must be instructed, he adds, but let him that lays on hands adore God, etc. Secondly, that of confirming those of full age that had formerly been baptised. Such that of the Ephesian disciples seems to be, Act. 19 who being baptised, v. 5. Paul laid his hands on them, v. 6. To which in those times many extraordinary gifts were consequent, speaking with tongues, etc. as had formerly fallen out Act. 10. 44. Lastly, from that in creating successors, or assistants in power, came the use of imposition of hands in Ordination, whether of Bishops or Deacons, Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to refer, that he should be careful to have those whom he received into Orders, sufficiently approved to him. But the Context seems rather to refer it to that which was used in Absolution, that he should not make too much haste in receiving those that were under Censures, to Absolution; for that was the thing which would most probably make him partaker, or guilty of, their sins, which the Censures were designed to reform in them, but would not do so, if before they had approved their repentance and reformation, they were received to the peace of the Church again. And thus it connects with the words foregoing v. 20. Those that offend rebuke before all, that the rest may have fear, and v. 21. I charge thee that thou observe these things without prejudging, doing nothing by favour or inclination, or partiality, whereon it follows, Lay hands suddenly on no man; and to that also belong the following rules, ver. 24. 25. (see Note h.) Thus in Victor about the Vandalick persecution, l. 2. Qui nobis poenitentiae manus collaturi sunt, & reconciliationis indulgentiam, obstrictos: peccatorum vinculis soluturi, they that lay their hands of penance upon us, and confer the indulgence of reconciliation, and lose us from the bands of sins; where it is clearly used in this sense. And in Can. 5. of the Council of Carthage, didst. 5. Presbyteris & Diaconis, si quando de gravi aliqua culpa convicti ministerio remoti fuissent, mannus non imponerentur ut poenitentitibus, Priests and Déacons which had been convict of any grand fault, and so removed from their ministry, should not have hands laid on them as penitents. And in the third Council of Carthage (that in S. Augustine's time) Can. 32. Cujuscunque autem poenitentis publicum & vulgatissimum crimem est, quod universa Ecclesia noverit, ante Absidem manus ei imponatur, When the penitents sin in known to the whole Church, the Bishop is to lay his hands on him before the Absis, that is, the upper part of the Choir, Where the Altar is. And Concil. Agath. Dist. 5. c. 63. Poenitentes tempore quo poenitentiam petant, impositionem manuum & cilicium super caput, sicut ubique constiturum est, consequantur, Let the penitents receive imposition of hands, and sackcloth upon their heads, as it is every where appointed. And so Hincmarus concerning the divorce of Thietberga, sacri Canones jubent ut poenitentes tempore quo poenitentiam petunt, imposituram manuum, & cilicium super capita à Sacerdote, sicut ubique vulgatum est, ante Absidem accipiant, The holy Canons command that the penitents when they demand repentance, that is, admission to penance and absolution, shall receive from the Bishop imposition of hands, and sackcloth upon their heads, as it is every where known, before the Absis, where the altar stands. So in Fulgentius Ep. 1. de conjug. Acceptâ manûs impositione, poenitentiam, secundùm modum quem habet Christiana religio, peregit, He performed penance by imposition of hands, according to the manner observed in the Christian religion. So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi, use imposition of hands to him that is converted from heresy. And in the Author contra Praedestin. l. ●. Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti, nis● confessionem voluntariam ostendenti, The Bishops of the Churches durst not lay hands on the penitent, but on his showing his voluntary confession. And in the Chronicle of J●. Gerundensis, speaking of the Arrians Synod of Toledo, one of the Canons is De Remana religione ad nostram Catholicam fidem venientes non debere baptizari, sed tantummod● per manûs impositione●● positionem, & Communionis perceptionem ablui, They that come from the Roman religion to our Catholic faith ought not to be baptised, but only purged by imposition of hands and receiving the Communion. And this is the notion which S. Cyprian had of this place, and Pacianus in paraenesi ad poenit. And though Theophylact seem to understand it of Ordination, yet what he adds in explication of the following words, neither partake of other men's sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thou shalt be guilty both of his future sins and even of his past, because thou hast neglected them, made darkness light, and not dismissed him to the state of mourning & compunction, seems to belong to absolution.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib., Keep thyself pure] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep thyself pure, will appear by the ancient. Glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castus, it signifies that kind of purity which consists in perfect chastity, free from all show of impurity. So 2 Cor. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure chaste virgin. So Tit. 2. 5. the widows or female officers of the Church must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or chaste, and Timothy must behave himself toward the younger women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all purity or chastity, c. 5. 2. and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. So that this precept and the other following of drink a little wine, though they come in here as in a parenthesis (the 24. and 25. being to be connected in sense to the matter of Absolution and Censures, see Note h.) yet they are added seasonably and pertinently to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent, after this manner, Thou art not to be over-favourable to offenders, to absolve them too easily or speedily. But above all thou must be sure not to join with them in their course. And because there be two chief heads of that false doctrine which is most frequent among you, (the heresy of the Gnostics, from which especially flow the faults to which the censures are most due) viz. forbidding of marriage (to which is consequent all impure abominable living) and abstinence from wine and meats— c. 4. 3. I therefore now warn thee concerning these two. In the former respect, that abstaining spontaneously from marriage, not as from a thing unlawful, but only denying thyself that liberty which thou mayest lawfully use, thou be sure to preserve perfect chastity, and not fall into the least degree of Gnosticisme, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to commit those sins which thou art to censure in others. That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be guilty thyself, not only to be unblamable for thy indulgence to others, and so for their commission. So Eph. 5. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with the unfruitful works of darkness, that is, do not permit yourselves to be drawn into their dark villainous mysteries, to commit those heathen sins which there are committed, but rather discover them, and bring them to light. And so Rev. 18. 4. Go out of her my people, that ye may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate with, or partake of, her sins, that is, be corrupted with, and drawn into the like commissions. And so here, 'twill be a caution to Timothy against the Gnostick practices (as elsewhere to avoid youthful lusts 2 Tim. 2. 22.) not to fall into those guilts which he ought to detest and punish, but to keep himself perfectly pure from their practices. As for the second thing, their abstinences from meat and wine, this temper is to be observed; It is no doubt lawful for those that can do it without any hurt to their bodies, to abstain from meats which are most pleasurable, and so from wine; and for thee to do thus, as long as thy health well permits, is both lawful and commendable (and the Gnostics heresy consists in this, that they impose such abstinences on all as necessary, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Canons Apostolical style it, out of a detestation, and an opinion of the unlawfulness of meat, not for self-denial, or austerity:) but these creatures of God being created for the benefit and refreshment of man, these thou mayest very safely make use of, and thy health of body being infirm, and subject to frequent diseases, there is no reason thou shouldest never drink any wine, the continual use of water may be hurtful to such an habit of body as thine, and moderate taking of wine may be more proper, and then it is best to remit of that austerity, which might otherwise be laudably continued, and tend to the preserving of virginal chastity, but is not to be imposed on those whose health will not bear it. To this interpretation of the words agrees the discourse of cyril of Jerusalem, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 93.  Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so the Barocian MS. reads instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so the Barocian, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the Barocian adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. When we fast, we abstain from wine and flesh, not hating them as unlawful, but expecting a reward:— despise not therefore those that eat in respect of the weakness of their body, nor find fault with those that use a little wine for their stomach, and frequent infirmities, nor condemn them as sinners, neither hate flesh, as unlawful; for the Apostle knew some such when he speaks of forbidding to marry, and abstaining from meats. Which being said on this occasion incidentally, he returns again to the former matter, v. 24. But if both these, neither partake, etc. and keep thyself pure, be interpreted to be an effect or consequent of his laying on hands suddenly, then there is no such occasion of introducing that parenthesis, and therefore sure that is not the meaning of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Some men's sins are open before—] That these two last verses of this chapter belong to the business of Church-Censures and Absolution, may appear by the Context: v. 20. there is direction for the public rebuking of offenders, whether by way of correption, or inflicting the Censures, and v. 21 there is a conjuration against prejudging on one side, and partiality or favour on the other, and v. 22. deliberation, and delay, and observation of the penitents behaviour is required, before he be absolved, Lay hands suddenly on no man, that is, before the sincerity of his reformation be approved to thee, according as in the Primitive Canons, they must exercise themselves for some space in good works, before they are capable of Absolution; and then some words coming between, as proper to Bishop Timothy's youth, that he be sure that he fall not himself into those sins which he sees committed by others, and so his office of jurisdiction become a snare to him, (and on occasion of that, the 23d verse being added by way of parenthesis) it follows very pertinently to that former matter, Some men's sins are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open beforehand, etc. that is, by not absolving offenders over hastily, by observing & waiting a while, thou wilt be more able to pass a right judgement. For the behaviour of some men under the Censures is so ill, that they deserve to be farther censured rather than absolved, and in that respect it is not good to be too hasty in absolving. And the good works of some men do approve & demonstrate the sincerity of their repentance, which yet they cannot do, if they be absolved presently before they have so approved themselves. And whether one way or other, men's works will manifest what they are; and though for a time they may be concealed, yet if the Bishop make not overmuch hast to absolve, they will discover themselves either by their good works to be sincere, or by their ill to be unsincere. And so still this is the rendering of a reason for the point in hand, that the Bishop make not overmuch hast to Absolution.    

CHAP. VI  
1. LET as many 
* as are servant's 〈◊〉 yokes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  servants as are under the yoke count their own masters worthy of all honour, that the name of God and 
† the doctrine be not evil spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his doctrine be not blasphemed.  
Paraphrase 1. Those Christians that are bondmen to heathens must perform all service and obedience to them, which belongs to them by the law of servants among the heathens, that the profession of Christianity and the doctrine of the Gospel be not looked upon by the heathens as that which makes men worse livers than they were, neglecting their moral duties for being Christians.  
2. And they that have believing masters, note a let them not despise them, because they are brethren; but 
* the ta● serve them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rather do them service, 
† because they who help to do good 〈◊〉 faithful 〈◊〉 beloved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because they are faithful and beloved, note b partakers of the note c benefit. These things teach and exhort.]  
Paraphrase 2. And those Christians that have Christian masters must not withdraw any of that obedience which is due to them, upon this plea, that they are Christians, and so their equals of brethren; but think themselves the more obliged to serve them, because the faith and love that constitutes men Christians, consists in helping to do good, and that is all wherein their service consists, and consequently their performing due service to them is a very Christian thing, and that which Christianity doth not less, but more oblige them to. These are things of such a nature, so much required by Christian religion, and the contrary at this time so taught by the Gnostick heretics, that it is necessary for thee to give these admonitions to all, to tell them what is their duty, and exhort them carefully to practise it.  
3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,]  
Paraphrase 3. But the Gnostics v. 20. that teach libertinism in stead of the doctrine of Christ and the Gospel (see note on c. 3. f.) are to be known by this character,  
4. He is 
* puffed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  proud, knowing nothing, but 
† sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doting about questions and strifes or words, whereof cometh envy, strife, rail, 
* wicked opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil surmisings,]  
Paraphrase 4. They are swelled with an opinion of knowledge, (whence they take their title, Gnostics) whereas indeed they know nothing, and study nothing but dispute and verbal controversies, which have no matter of substance in them, Col. 2. 8. and this is a kind of disease or distemper in them, and all that comes from it is uncharitableness, speaking evil of their superiors, Judas 8. and maintaining impious opinions contrary to moral life, as that of libertinism of all sorts,  
5. 
† odd 〈◊〉 of dispute of men th●● have their understanding permuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Perverse dispute of men of corrupt minds and destitute of the truth, 
* thinking that pity is advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  supposing that gain is godliness: from such withdraw thyself.]  
Paraphrase 5. Dispute void of all solidity, empty and unprofitable, such as are proportionable to men whose very understandings are debauched and corrupted, and void of all truth, men that have taken up an opinion (that caused the discourse at this time) that Christian religion (see note on c. 3. f.) is an advantageous trade, a means of helping one to secular immunities and privileges, (as that a servant shall be free by that means:) such men as these are fit for Ecclesiastical censures or discipline to be passed upon them.  
6. But godliness with 
† a competency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  contentment is great gain.]  
Paraphrase 6. As for that opinion of theirs, that Christianity is an advantageous calling, though it be far from true, nay impious, in that sense whereto they apply it, yet in this other 'tis most orthodox, that a Christian life with a competent sufficient subsistence is all the wealth in the world, and much better than a great deal more wealth.  
7. For we brought nothing into this world, and it is 
* manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  certain we can carry nothing out.]  
Paraphrase 7. For for any thing above that competency or sufficiency for this life 'tis clear 'tis no way advantageous to us, for as we brought nothing with us into this world, so we cannot carry and out, and so that which we do not spend or use, is lost to us.  
8. And having food and raiment, 
† we shall be sufficiently provided for with these  let us be therewith note d content.]  
Paraphrase 8. And what that competency or sufficiency is, it is as clear, viz. food and raiment, which is all we stand in need of.  
9 But they that note e will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which 
* engulf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  drown men in destruction and perdition.]  
Paraphrase 9 Whereas on the other side, they that set their minds on the getting of riches, are thereby betrayed into many temptations and snares to sin, into many desires and pursuits, which are both ridiculous and unprofitable of themselves, bring nothing of satisfaction with them, and besides bring great mischiefs upon them, many times most contrary to the designed advantages; and which finally bring ruin even in this world, (and that the Gnostics will find) and eternal damnation in another.  
10. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.]  
Paraphrase 10. For at this time 'tis evident what a deal of mischief hath been caused by the love of this worldly trash, for the preserving of which many have forsaken the orthodox faith and fallen off to the Gnostick heresy, and brought themselves to a sad and most wretched condition.  
11. But thou, O man of God, flee these things: and follow after righteousness, godliness, faith, love, patience, meekness.]  
Paraphrase 11. But thou which art by God appointed to be a Governor in his Church must keep thyself exactly from all these, and endeavour earnestly the attaining and exercising all those virtues which are most contrary to the practice of these heretics, viz. innocence, observation of the pure Christian doctrine (see note on c. 3. f.) perseverance in the faith, perfect charity to other men, a patient endurance of all the persecutions that light upon thee, moderation toward offenders (opposed to too great severity.)  
12. note f 
† Strive the good strife.  Fight the good fight of faith, lay hold on eternal life, whereunto thou are also called, and hast professed a good profession before many witnesses.]  
Paraphrase 12. Let Christianity be the race wherein you run, and in that so behave thyself that you may obtain the crown (see note on Phil. 3. c. and 2 Pet. 1. d.) to the obtaining of which thou art put into a course by God, and hast, as in one of the Grecian combats, quitted thyself very well before many spectators, suffered a great persecution for the faith of Christ (which many are witnesses of) and held out valiantly.  
13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession,]  
Paraphrase 13. And accordingly I now adjure thee by all that is precious, as thou believest God to be able to raise thee from the dead, if thou shouldest perish in the combat, or as thou art a Christian, and thereby obliged to imitate Christ, who when he came before the Roman Procurator, held out constantly even to death.  
14. That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ,]  
Paraphrase 14. That thou keep close to the Evangelicall rule, and continue constant without any blemish or blame, without any falling off in time of hazard (as some others are observed to do) until that coming of Christ (so often spoken of, and expected according to his promise) for the rescue of his faithful servants, and destruction of the persecutors and the cowardly, (see note on 2 Thes. 2. k.)  
15. Which in his 
* proper seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  times he shall show, who is the blessed and only potentate, the King of kings and Lord or lords,]  
Paraphrase 15. Which God shall declare in that season which he thinks most fit and opportune for it, and thereby express his omnipotence, such as no body can resist, be he never so great and mighty, to the advantage of all his faithful servants;  
16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen nor can see: to whom be honour and power everlasting. Amen.]  
Paraphrase 16. Even that God who only is immortal in himself, and all immortality of others is derived from him, and therefore may safely be trusted with our safety, and who alone reigneth in heaven, and receiveth thither only whom he pleaseth, the great, unapproachable, invisible God, who is by all men to be acknowledged and praised for ever. Amen.  
17. Charge them that are rich in this world, that they be not highminded, nor trust 
† Uncertainty of wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in uncertain riches, but in the living God, who giveth us richly all things, 
* to cheerfulness  note g to enjoy;]  
Paraphrase 17. And as at all times, so especially in such a season as this, when persecutions reign already, and vengeances are approaching from God upon those that take most care to secure themselves, it will be a seasonable admonition from thee to all rich men, not to bear it high, to be proud or insolent upon that score, nor to depend or rely on their wealth, which they have upon such uncertainties, but to keep close and depend on God, who alone is able to preserve them, and will, if adhered to, make a cheerful, plentiful provision for them;  
18. That they do good, that they be rich in good works, ready to distribute, willing to communicate,]  
Paraphrase 18. And to that end to be bountiful, to proportion their acts of charity to their wealth, to abound (not in possessions, but) in good deeds, to be always a dispensing their wealth, liberal to all that want, see note on Act. 2. e.  
19 Laying up in store for themselves a good note h 
† treasure or pledge, bid or bond.  foundation against the time to come, that they may lay hold on eternal life.]  
Paraphrase 19 Thereby making an advantageous provision for themselves against another world, and by their acts of charity gaining security, that they shall through God's promise receive the reward of eternal life.  
20. O Timothy, keep that which is committed to thy trust, avoiding profane 
* vanities or compty sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and vain babble, and 
† the contradictions of the knowledge falsely of called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note i oppositions of science falsely so called:  
21. Which some professing, have erred concerning the faith. Grace be with thee.] Amen.  
Paraphrase 20, 21. My dear son Timothy, be sure to hold fast that form of sound doctrine which is delivered to Christians from hand to hand, and give no entertainment to those heathenish empty discourses of Theology brought in by the heretics, and the discourses of them that falsely call themselves Gnostics or knowing men, v. 3, 4. (see note on 2 Pet. 1. c.) who pretending to more knowledge then ordinary, have quite forsaken the faith of Christ, and disseminated discourses by way of opposition and contradiction to the Christian doctrine. I heartily wish all happiness to thee.  
The first to Timothy was written from Laodicea, 
† These words are no● read in the King's MS.  which is the chiefest city of Phrygia Pacatiana.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Let them not despise them— It is here somewhat uncertain to whom these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are brethren, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. do belong, whether to the servants, that pretended themselves at liberty because they were Christians, or to the Masters, whom the servants would not obey, but despise, because those Masters were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren, and so but equals, no better men than they. That the latter is it, is made probable by this, that in the beginning of the verse we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faithful or believing, is directly applied to the Masters. But there is more reason to adhere to the former. 1. Because the probability for the latter is of no force, concluding only that the Masters here spoken of are Christians, which is granted also in the former interpretation, and not that the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. is not appliable to the servants; for it is certain that the servants here spoken of are supposed to be Christians also; for otherwise the Apostles exhortation could not here be given to them, or to Timothy concerning them, neither Paul nor Timothy having jurisdiction over those that were not Christians: 2ly, because the Libertine Christians plea against subjection to their Masters cannot be supposed to have been taken from the Christianity of their Masters; for 'tis evident by the first verse that they excepted against subjection, and pleaded exemption from obedience to Masters that were not Christians, viz. those which kept them under yoke, (as Christians were not allowed to do to Christians) that is, heathen Masters; but their plea against all subjection both to heathens v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing Masters. v. 2. was the same, only this that they were Christians, and therefore too good to serve Heathens, and again Christians, whose title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren was a style of equality, and so an argument that they were free from serving their fellow-Christians: 3dly, because the direct rendering of the word being that which we have given in the margin, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it, being in all reason the Subject; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faithful and beloved, the Predicate in the Proposition, the sense will be obvious, by applying it to the servants, (but not so by applying it to the Masters) thus, Let not the Christian servants despise their Christian Masters upon this score, that the servant by Christianity is made a brother, and equal to his Master, but the rather serve them upon this very score of being Christians, because they that help and assist in doing good, (as Christian servants of Christian Masters do assist their Masters in doing good, whereas it cannot fitly be said of the Masters, though Christians, that they thus help or aid their servants) are faithful and beloved, that is, such as Christians ought to be, exercising fidelity and love to God, and to their Masters for God's sake, who hath commanded obedience to them. And for these reasons this notion seems the most probable, by applying all these to the servants in the latter part of the verse, but to those as servants of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christian Masters, in the former part of it. And if we consider the words in several, and then all of them together, this will be 〈◊〉 more evident. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the ordinary titles of Christians, proportionable to the two prime graces of a Christian, Faith and Love; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brethren, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is a title also signifying the same thing, but withal noting an equality, such as is among brethren. The Gnostics upon this ground taught liberty and manumission of servants from their Masters, by their being Christians, and so fellow-brethrens, not servants of their fellow-Christians. To which argument of theirs taken from one title of Christians, the Apostle answers, and makes retortion, by mentioning those other titles of Christians also, which may very well be reconcilable with subjection, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful, which is an Epithet that belongs ordinarily to servants, noting fidelity, which is the special thing required in them. And so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved will be, which, as it is the title of Christians every where in the New Testament, so 'tis also a title of servants too, in that they assist their masters in doing good, which is but the work of a wife to a husband, of one friend or beloved to another. All this is said most clearly in reference to the Gnostics, whose doctrine that was, and the seeds of it were visible in Asia (and affirmed to be so in one Church under Timothy's care, that of Smyrna) in Polycarp's time, which caused Ignatius' admonition in his Epistle to him, that the men or maid servants should not be puffed up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to the glory of God let them serve the more, as (here) become the better servants for being Christians, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let them not desire, or pretend to, any common liberty upon the score of being Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Partakers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to help, either from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contra, to take up at the other end, and so to bear part of a burden, as the wife is the man's helper; or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies vice, or pro, to bear any weight in another's stead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an helper, saith Hesychius; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to assist doing good (see Note on Mat. 6. m.) But when it is joined with a Genitive of the person, it signifies somewhat more. See Note on Luk. 10. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Benefit] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once more used in the New Testament, Act. 4 9 and there 'tis taken Actively, doing good, not receiving it, beneficentia in the Active, not beneficium in the Passive sense, which, saith Arisotle, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in the receiver. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doing, not receiving, good, with which this holds analogy directly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Content] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we shall be satisfied with these So the Syriack renders it, Wherefore meat and clothing are sufficient for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) both in sense and sound differing little from the Latin sufficio, only in the Latin termination.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Will be rich] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that will be rich, is part of the character of the Gnostics in this place, & that they were a sort of Christians that made no use of their religion, but to their secular advantages, v. 5. and whensoever it was not reconcileable with thriving in the world, (brought persecution) made no scruple of renouncing their Christian profession, hath often been said, and may appear from one eminent place of Clemens Alexandrinus, who (opposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true knower of mysteries, or searcher into profitable Cabala's, the Christian indeed to the Gnostick, or knower of mysteries here falsely so called v. 20.) hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He knows the mysteries of the fast-days, the fourth and sixth day of the week, one is named by the name of Mercury, the other of Venus, and accordingly he fasts or abstains in his conversation from love of money, and love of pleasures, from which all evil doth spring. Where, as love of pleasures, every where imputed to the Gnostick heretics, is mentioned as one root of all villainy, so is love of money taken notice of as the other (v. 10.) and both in relation to the Gnostics here, to whom the true Christian is opposed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Fight the good fight] This whole verse alludes to the exercises of the Grecians. In which as there were five sorts, Running, Wrestling, etc. formerly mentioned, so every of them is commonly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combat or strife, and they which contended in each of them said, as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The rendering of this fight a good sight may make it believed to belong peculiarly to that of Cuffing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence our Latin pugna fight comes. But the word is not here to be so restrained, but set more generally in some common word, as strife or combat, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strive to enter in at the straight gate, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jude 3. to contend earnestly) and then 'twil by the consequents be applied to that of Racing, where the crown was set over the goal, that he that came foremost, and so conquered, might catch it off and carry it away with him; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay hold, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or apprehend, that follows here, and ver. 19 is the word that expresses the catching of the crown from the top of the goal, and eternal life is that crown; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before many witnesses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  denotes the many spectators that were wont to be at those games, called from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  frequentiae, and solemnities; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer also to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or praeco, who proclaimed the laws and the prize or reward of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and called the company together to contend for it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. To enjoy] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, a cheerful, comfortable condition, (agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly, preceding) and thus it is used, not only in an ill, but good sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enjoying wealth, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being happy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enjoying honour, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that other kind of happiness.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Foundation] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems to have a peculiar signification (different from that other of foundation so ordinary in other places) and coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay up, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, it may possibly signify no more than a treasure, somewhat laid up, and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying up, going before, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the future, or time to come, following it, would incline to render it. So Tobit 4. 9 in the same matter of almsgiving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thou layest up for thyself a good treasure, a good laying up, against the day of necessity. Beyond this, it is the observation of a late Critic, Sam. Petit, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify in the same latitude that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is answerable to it) doth, that is, not only a foundation, but, as the Rabbins use the word, a bill of contract, a bond or obligation, that he receives that lends out any thing, upon which he may found a confidence of having it returned to him again. To this perhaps it may be appliable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes, is also rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 30. 1. a compact. And then it will have this weight here, that the almes-giver by his liberality receives and lays up an obligation from God, that this mercy of his shall be rewarded. And to this notion of the word that of Prov. 19 7. is very agreeable, He that hath pity on the poor dareth to the Lord, and that which he hath given he will pay him again. In this sense, saith he, the word is again found 2 Tim. 2. 19 where Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to have a seal affixed to it, which seems to refer to a bill or bond: and because those seals had their inscriptions on both sides, agreeing to the conditions of the two persons contracting, accordingly it is there added, first on God's part, The Lord knoweth them that are his, that is, God will be faithful and constant in owning those that are his servants; then 2dly, on man's part, Let every one that nameth the name of Christ depart from iniquity. So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may very well signify his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bill or bond, (and so here the word may signify also) which being left with any man as a means to secure him, a depositum, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pledge or pawn, may well be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono, somewhat delivered him as his security.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Oppositions of science] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, science falsely so called, is set down to denote the heretical crew of the Gnostics, there can be no question, and is elsewhere largely showed, Note on 2 Pet. 1. c. That the first author of these was Simon Magus, is also evident in Irenaeus and others of the ancients. Now it seems there were thus early discourses written by him or some of his, for the opposing the true Christian doctrine, and these are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositions or contradictions: to which agrees that of Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. where mentioning them, he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the contradictory discourses of the dotage of Simon, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dotage of Simon meaning the same that is here expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, those heretical, proud, but sottish sollowers of Simon.     

THE note a SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat this Epistle was sent to Timothy from Rome there is no question, and that whilst he was in restraint and danger there. But whether this were at that first time of his being there, mentioned in the last of the Acts, An. Chr. 58. or whether immediately before his Martyrdom, which was ten years after, about the thirteenth or fourteenth of Nero, there is this reason to demur, because he tells him c. 4. 6. that he is (as the ordinary English reads) now ready to be offered, and that the time of his departure is at hand; which seems, with the Subscription of the Epistle, to determine it to the latter. On the other side, some passages there are which incline it to the former; as when he saith c. 4. 16. that in his first defence though all forsook him, yet the Lord stood with him, that the preaching might be fulfiled, and that all the Gentiles might hear, etc. which seems to refer it to his first being at Rome, after which time he proclaimed the Gospel to the Gentiles in other regions. So saith Clemens in his Epistle, to the Corinthians, p. 8. that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to some remote parts in the West. So S. Jerome in Catal. that being dismissed by Nero, he preached the Gospel of Christ in the Western parts. So saith Eusebius l. 2. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then having made his defence, the report is that he did again betake himself to the office, or ministry, of preaching the Word. So when he remembers to Timothy his persecutions at Antioch, Iconium and Lystra, c. 3. 11. and what Alexander at Ephesus had done to him, Act. 19 33. it is not so probable that this should be repeated by him 14. years after the fact, and just before his death, as at his first being at Rome, which was not above four years after the fact. So when he saith c. 4. 12. that he had sent Tychicus to Ephesus, it is probable that that was at the writing of the Epistle to the Ephesians, which he sent from, Rome by Tychicus about this time of his first being there. And for the one argument on the other side, the approaching of his death, to that may be opposed what he adds c. 4. 17, 18. that he was delivered out of the mouth of the lion, that is, either from Nero under the title of the lion, or from his great danger, adding confidently for the future, that the Lord shall deliver him; which was literally true of this first, but cannot in the sense of delivering him from his danger, (to which the 17th verse belongs) be verified of his last danger, from which he was not delivered. And for the words ver. 6. I suppose they may thus best be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for I am already poured out, (see Note on Phil. 2. e.) that is, my danger of death is already so great (so in the eye of man) that I am as it were wine poured out upon the sacrifice, to prepare it for offering up. To which he may fitly resemble his being brought out to the bar, to be tried for his life. And when 'tis added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the time of my departure hath been at hand, that may denote no more than an imminent danger of death, mentioned as now passed, without any foretelling that he should now instantly die. And in this sense it will be reconcileable with the Lords having delivered him out of the mouth of the lion, v. 17. viz. this imminent, but now passed, danger. And thus may the seventh verse be interpreted also, I have fought a good fight (of afflictions) (see 1 Thess. Note b) run great hazards and passed Christianly through them, I have run my race (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, not to finish, but to perform; see Note on Act. 21. a.) I have kept the faith, not swerved from it, for all my danger; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, race, not referring to the whole course of life, but to this one combat of afflictions at Rome, now fresh in his memory, and recited in that chapter, ver. 16, 17. That Timothy which is here appointed to come to him, chap. 4. 9 did accordingly come, is generally acknowledged, and that after his coming, the Epistles to the Philippians, Colossians and Philemon were written, as appears by the place, Rome, from whence they are all dated, and the joining of Timothy's name in the front of them. Now of all those Epistles 'tis clear that they were written at his first being at Rome, and not immediately before his Martyrdom. For Philip. 1. 26. & 2. 23, 24. he expresseth his confidence that he shall be delivered, and again come unto them, which is not reconcileable with his persuasion of the instant approach of his death at the writing of this, and to Philemon v. 22. he sends to make provision for his lodging at Colossae. As for the Subscription of the Epistle, which refers it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second time of his coming before Nero, that may possibly stand good, by this interpretation; that he was twice at his first imprisonment brought out to the bar before the Emperor, and freed both times, that the first, being his greatest danger, was most memorable to him by all men's forsaking him, and the interposing of God's protection when all other means failed him. And this is more likely to be recited by him in an Epistle written soon after it, then in one of ten years' distance from it. However, we know that the Subscriptions of the Epistles are not to be found in all the ancient Copies. What the design of this Epistle was, is manifest, to stir him up to caution, diligence, and discharge of his office, on occasion of the creeping heresy of the Gnostics, c. 2. 17. stolen in among them, which had much debauched the asiatics, c. 1. 15. and made use of Magic to oppose the truth of the Gospel, c. 3. 8.  

CHAP. I.  
1. PAUL an Apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,]  
Paraphrase 1. I Paul, who (far from any merit of mine, meetly by the good pleasure of God and his undeserved grace) have received commission to make known the Gospel or the promise of life, which now is made by Christ to all penitent believers,  
2. To Timothy, my dearly beloved son, Grace, mercy, and peace from God the Father, and Christ Jesus our lord]  
Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith.  
3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day,]  
Paraphrase 3. In my thanksgivings and prayers to God (whom, as my progenitors of the tribe of Benjamin did before me, so have I obeyed sincerely all my time, even when through ignorance I persecuted the Christian faith, doing according to the dictate of my conscience, or as I was persuaded I ought to do) I mention thee constantly, praying and giving thanks to God for thee,  
4. Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;]  
Paraphrase 4. Desiring earnestly to see thee whom I love so dearly, (and this passionate desire being inflamed by the remembrance of thy tears at our parting) that our meeting again may be as full of joy as our parting was of sorrow;  
5. When I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that in thee also.]  
Paraphrase 5. Remembering the sincerity of thy obedience to the Gospel of Christ, and being confident that as thy mother and grandmother, which received the faith before thee, continued in it to the end, so thou also wilt persevere and never fall off from it.  
6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee by putting on of my hands.]  
Paraphrase 6. And that it may be so, I now write to thee, as a monitor or remembrancer, that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee, and making thee Bishop (in which some others joined with me, see note on 1 Tim. 5. f.) and the many extraordinary gifts consequent thereto, which thou art obliged to stir up and quicken by the diligent exercise of them, and neither by fear nor compliance with any to let them lie by thee unprofitably.  
7. For God hath not given us the spirit of 
* timidity of coward● se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fear; but of power, of love, and of a 
† sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sound mind.]  
Paraphrase 7. For sure that God that gave us this commission and gifts, hath not given thee or me so poor a cowardly spirit, as that we should be afraid of the dangers and threats of men against the preaching of the Gospel; but courageous hearts to encounter any difficulty, a love of God which will actuate this valour, and cast out all fear of danger, and withal a tranquillity of mind, and a full contentedness in whatsoever state.  
8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou 
* a co-sufferer with the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  partaker of the afflictions of the Gospel, according to the power of God,]  
Paraphrase 8. Whatever therefore the danger be of preaching Christ, be not discouraged, or whatever the example of my sufferings, do thou resolve to do and suffer the like cheerfully and courageously, and to be a fellow-susferer with the Gospel of Christ, to bear whatsoever falls upon that, by that strength which God gives thee,  
9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, 
† long time ago, see note on Tit. 1. ●.  before the world began;]  
Paraphrase 9 Who hath rescued us out of the evil world, and called us to sanctity, not because we had deserved that mercy of his, but of his own free mercy and goodness long ago designed us in Christ;  
10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel;]  
Paraphrase 10. And now hath revealed it to us, and made us partakers of it, by Christ's coming into the world, and preaching the Gospel to us, who hath thereby voided the power of death over us, and made a clear revelation of that life and immortality which was not before so certainly revealed, that if we will obey him, we may certainly be made partakers of it.  
11. Whereunto I am appointed a preacher, and an Apostle, and a teacher of the Gentiles.]  
Paraphrase 11. And for the preaching and teaching of this, especially to the Gentiles, God hath given me the authority and commission of an Apostle.  
12. For the which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him 
* unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against that day.]  
Paraphrase 12. And that (viz. my preaching to the Gentiles) hath exasperated the Jews, and brought persecutions upon me: but I am not discouraged with them, (see Rom. 5. 5.) because Christ, on whom I have depended, I am sure, will never fail me; and in his hands I can with all cheerfulness repose my life, as knowing his able and willing to preserve it to me, till he please to call for me out of this world.  
13. Hold fast the 
† short form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.]  
Paraphrase 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all, in opposition to all growing heresies, and do thou take care not to depart from it in any part of it, but keep constant to it in the coufession and constant adherence to Christ, and in preaching and teaching others.  
14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.]  
Paraphrase 14. Hold thee constantly to the doctrine of the Gospel, or summary of it agreed on by the Apostles to be taught in all Churches, and whenever thou art tempted to the contrary, remember that this stands by the direction of the Spirit of God that abides among us, and make use of that Spirit to confirm thyself in it.  
15. This thou knowest, that all they which are in Asia 
* have forsaken, or turned aside from me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be turned away from me, of whom are Phygellus and Hermogenes.]  
Paraphrase 15. Thou hearest, I presume, that all the Asian Christians that were at Rome, save only Onesiphorus, v. 16. fell off from me in time of my distress.  
16. The Lord give mercy unto note a the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain,  
17. But 
† being in Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he was in Rome he sought me out very diligently and found me.  
Paraphrase 16, 17. I pray God reward the family of Onesiphorus, which is at Ephesus with thee, for the great kindness I received from him, who lately came to me at Rome, and (as oft before at Ephesus v. 18. so) now hath he in especial manner sought, and found me out, and relieved me, and owned me without fear or shame, in this time of my imprisonment.  
18. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he 
* ministered at Epesus iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ministered 'em me at Ephesus, thou knowest 
† better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  very well.]  
Paraphrase 18. I pray God this mercy of his to me may be repaid him, when it will most stand him in stead: for besides what he hath now done, thou knowest also better than I can tell thee, how many liberalities he hath showed at Ephesus to those that have stood in need of him, and in how many things he relived me when I was at Ephesus, and thou with me.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. The house of One siphorus] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house of One siphorus, here signifies, is thought fit to be examined by some in order to the doctrine of praying for the dead. For because the prayer is here for the household, and not for the master of it, Onesiphorus himself, it is by some presently concluded that One siphorus was dead at that time. And then that being supposed, it appears v. 18. that S. Paul prays for him, that he may find mercy in that day. How far it may be fit to pray for them that are departed this life, needs not to be disputed here. 'Tis certain that some measure of bliss, which shall at the day of judgement be vouchsased the Saints, when their bodies and souls shall be reunited, is not till then enjoyed by them, and therefore may safely and fitly be prayed for them, (in the same manner as Christ prays to his Father, to glorify him with that glory which he had before the world was.) And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains, founded in their doctrine of Purgatory, which would no way be conclusible from hence, though Onesiphorus, for whom S. Paul here prays for mercy, had been now dead. Nay 'tis evident, that the mercy for which they which are conceived to be in Purgatory might be the better, must be bestowed, and consequently prayed for to befall them, before the day of doom, at which time all that are there are supposed by them to be released. But neither is there any evidence of On●siphorus being then dead, nor probability of it here. For of this Onesiphorus these two things may be observed from hence: first, That his family was now at Ephesus, and accordingly he salutes it there, c. 4. 19 and consequently that there was his ordinary place of abode; and agreeably it is here said of him, that he had relieved Paul when he was at Ephesus, v. 18. and that is the reason why in an Epistle to Timothy, residing in that city, this mentionis made of his family: secondly. That he was at this time (when Paul wrote this) absent from his home, in all probability at Rome, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered being, not when he was) at least but lately departed, and so still on his way from Rome, where Paul was a prisoner, and where Onesiphorus had sought and found him out, v. 17. and without fear visited and relieved him. And this is a fair account, why Paul writing to Timothy, where his family was, mentioned them with so m●ch kindness, but joins not him in that remembrance, because he was at Rome, from whence, and not at Ephesus, to which he wrote. And so all the force of that argument is vanished.    

CHAP. II.  
1. THou therefore, my son, be strong in the grace which is in Christ Jesus.]  
Paraphrase 1. Do thou therefore, my beloved son, take all care to strengthen thyself in the Gospel: see note on Heb. 13. a.  
2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.]  
Paraphrase 2. And the articles of faith and good life, which I have taught thee from Christ, agreed on and consented in by the testimony of all the other Apostles, do thou communicate to others whose ability and fidelity is known to thee, and appoin●them as Bishops of the several Churches under thee, to teach others also.  
3. Thou therefore 
* endure patiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  endure hardness as a good soldier of Jesus Christ.]  
Paraphrase 3. And arm thyself against all difficulties, as one that hast undertaken Christ's colours to serve under him.  
4. No man that warreth entangleth himself with the affairs of this life, that he may please him who 
† hath impressed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath chosen him to be a soldier.]  
Paraphrase 4. And therefore as the soldiers, according to the Roman rules of their militia, are forbidden to meddle with the employments of Tutors or Guardians of men's persons or estates, or proctor's of their causes, to undertake husbandry or merchandise, &c because every of these is so distant from, that 'tis incompetible with the waiting on their colours; so whatsoever employments of the world are not compatible with the discharge of thy office, as thou art a minister of Christ (as while the Empire and state of the world remains heathen, and not Christian, most secular employments are far distant from the Christian, and thy interposing in them will tend to no advantage of the society of the Church) it is not fit for thee to meddle in them, but to apply thyself to such cares as may most conduce to the service of thy General who hath put thee into this calling, and expects it from thee.  
5. And if a man also strive for masteries, yet is he not crowned, except he strive 
* legally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lawfully.]  
Paraphrase 5. Thus if any man be desirous to get the prize, and to that end enter the lists in any of the exercises of the Olympic games, he is not crowned unless he conquer, nor will be adjudged conqueror, unless he have observed all the rules of the games, and then be victorious by those rules: see note on 1 Cor. 9 f.  
6. 
† A husbandman must first toil, before he partakes of the fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The husbandman that laboureth, must be first partaker of the fruits.]  
Paraphrase 6. And so in husbandry and all other things, there is required a great deal of pains, and care, and patience, and so at length he receives the fruits and the hoped reward in harvest; and such is the gaining and converting of souls, and the far richer reward that attends that in another world.  
7. Consider what I say, and the Lord give thee understanding in all things.]  
Paraphrase 7. Lay this to heart, and God give thee a right use of it, and judgement to do all that belongs to thee.  
8. 
* Remember Jesus Christ raised. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Remember that Jesus Christ of the seed of David was raised from the dead, according to my Gospel:]  
Paraphrase 8. And to fortify thee in suffering whatever comes, there is nothing fitter than that thou remember and consider our Saviour, what befell him, that he was put to death, and then by God raised from death, (and so was herein like David, of whose progeny he was to be, who suffered such sad persecutions from Saul, when he was destined to the kingdom, and accordingly came to it) and all this according to that doctrine which I have preached every where:  
9 Wherein I suffer trouble, as an evil doer, even unto bonds: but the word of God 
† hath not been bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not bound.]  
Paraphrase 9 And for preaching of which I am imprisoned now at Rome, as if I were a malefactor: but this hath not restrained me in mine office, but the Gospel hath been freely preached ● for all that, and my imprisonment hath been a means of divulging the Gospel in this city.  
10. 
* For this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ jesus, with eternal glory.]  
Paraphrase 10. And on these grounds I am very well content to suffer any thing for the good of the true Christians, that they being confirmed by my example, may be partakers of all the benefits of the Gospel, and attain to eternal glory.  
11. It is a faithful saying; For if 
† we have died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we be dead with him, we shall also live with him:]  
Paraphrase 11. There is not a more certain truth, nor any that deserves more to be considered and depended on by all Christians, than this, that our suffering as Christ suffered in testimony and defence of the truth, (for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered) shall certainly be rewarded with participation of his glory.  
12. If we suffer, we shall also reign with him: if we deny him, he also will deny us.]  
Paraphrase 12. And as certain on the other side, that if for fear of temporal evils we fall off from the constancy of our profession, we shall be rejected by Christ.  
13. If we 
* be unfaithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  believe not, yet he abideth faithful, he cannot deny himself.]  
Paraphrase 13. For Christ's part of the promise it is certain that will never fail: we may through the wickedness of our own hearts prove false to him, in which case we lose all title to his promises; but let us adhere to him, and he can never fail us.  
14. 
Put all those that are committed to thy charge in mind of those things, that they be not tempted by the Gnostics on occasion of the present persecutions to forsake the Christian course. And among other things charge them strictly, as they will answer it to God, that they fall not into those idle disputes, mentioned 1 Tim. 6. 5. which as they tend to no possible good, so they infuse uncharitableness and factions into men's minds, and draw men into the Gnostick heresy.  Of these things put them in remembrance, charging them before the Lord, that they strive not about words, to no profit, 
† to 〈◊〉 t  but to the subverting of the hearers.]  
15. Study to show thyself approved unto God, a workman 
* that is not to be shamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  that needeth not to be ashamed, note a rightly dividing the word of truth.]  
Paraphrase 15. In this and all other things approve thy courage, and constancy to the truth, truly and faithfully telling every one his duty, and by thy example and doctrine directing them the way wherein to go.  
16. But note b eat profane 
† vanities or empty sounds 1 Tim. 6. 20.  and vain babble, for they will 
* proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  increase unto more ungodliness,]  
Paraphrase 16. But suffer not thyself or thy flock to be enticed or fall in love with those profane discourses of the Gnostics; for they daily advance into higher impieties, adding more new impious doctrines to the heap every day than the former:  
17. 
† And their speech as a gangrene will spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And their words will eat as doth a canker; of whom is Hymenaeus and Philetus,]  
Paraphrase 17. And where they are once admitted, their heresy corrupts and debaucheth very many, infects and poisons the members of the Church, in the same manner as the other parts of the body are infected, when there is a gangrene in any; for that doth not use to stop, but draws that which is next it unto the same condition, and then creeps farther, until it have infected the whole body, and that mortally: and such are the Gnostick teachers now among you, by name Hymenaeus and Philetus,  
18. Who concerning the truth have erred, saying that the resurrection is passed already, and overthrow the faith of some.]  
Paraphrase 18. Who have lately fallen into a fresh but most dangerous error, and by allegorical expressions of Scripture have persuaded themselves and others, that there is no farther resurrection, nor consequently future state to be expected, (see 1 Cor. 15. 12.) but that all the places that sound that way are otherwise (after the Gnostick Cabalistical manner) to be interpreted, and have been so successful as to persuade some thus to believe them, have gained some followers in this impious doctrine.  
19 Nevertheless the 
† Obligation, see note on 1 Tim. 6. h.  foundation of God standeth sure, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of Christ depart from inquity.]  
Paraphrase 19 But let not these and the like false impious heretical teachers move any, for God will certainly perform his promise to us: his bill of contract with Christians in Christ, his decree and purpose toward his faithful servants remains unchangeable, being under seal; and the seal of this contract hath two impresses: on one side this, That God is sure to all those that are faithful to him, to reward them both in body and soul to all eternity, which is sufficiently destructive of their doctrine v. 18. that there is no future state, and so no bliss for them who are persecuted here: another on the other, That every Christian obliges himself to a strict life (quite contrary to the vicious practices of these men) by undertaking the faith of Christ.  
20. But in a great house there are not only vessels of gold and of silver, but also of wood and of 
* or shell, see note on 2 Cor. 4. b.  earth; and some 
† for, else  to honour, and some of dishonour.]  
Paraphrase 20. But it is to be expected in the Church, as in any great family, that all should not be equally good, some furniture of gold, etc. others of wood and earth or shells, some for more creditable, some for less creditable uses; some heretical, as other orthodox Professions.  
21. If any man therefore purge himself from these, he shall be a vessel 
* for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto honour, sanctified and 
† useful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  meet for the master's use, and 
* made ●ady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prepared unto every good work.]  
Paraphrase 21. Which may therefore stir up every man to be emulous of the best, to be sure to rid himself from these pollutions of the Gnostics; and then as he shall be more valued by Christ, so he shall be fitter to serve him in purity and every other Christian duty.  
22. Fly also youthful lusts: but follow righteousness, faith, charity, peace with them that call on the Lord out of a pure heart.]  
Paraphrase 22. But be sure to keep thyself from all those carnal affections which younger men are most subject to; and not only those of impurity, which the Gnostics indulge and allow to all, that they may ensnare them, but also con●ntions, and factions, and emulations, and love of glory, etc. And on the contrary be thou an emulous and earnest pursuer and follower of innocence, fidelity, and firm charity, conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ.  
23. But foolish and unlearned questions avoid, knowing that they do gender strifes.]  
Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnostics, that tend to no benefit, and have nothing of true knowledge in them, keep thyself carefully from them, for they will breed debates and quarrels, and nothing else.  
24. And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, 
* bearing with evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patient,]  
Paraphrase 24. And there is nothing more unlike a true Christian then that; he that is such, must be mild and quiet, and peaceable toward all others, and being in place as thou art, must be ready and industrious to instruct others in the truth, and not apt or forward to punish those that do amiss (see note on 1 Cor. 13. b.)  
25. In meekness instructing those that oppose themselves, 
† whether God at length may not  note c if God peradventure will give them repentance 
* or to come to the ackn. for the Kings MS. add. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the acknowledging of the truth:  
26. 
† And they awake or recover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that they may recover themselves out of the snare of the devil. 
* (having been caught by him) to the will of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who are taken captive by him at note d his will.]  
Paraphrase 25, 26. With great calmness, and temper dealing with those that are of different opinions from us, though in opposing us they oppose the truth, as counting it not impossible or hopeless, but that by the grace of God they may be brought to repentance, and so come to acknowledge the truth at length, and recover out of Satan's snare, by whom they have been caught, to d●e the will of God, that is, that being delivered out of Satan's hands, they may prove fit instruments of God's service.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Rightly dividing] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to divide aright, should refer to the custom in Sacrifices, which were to be cut after a certain prescribed manner, and to them some parts given to the Priests, etc. may probably be imagined: But another notion of the phrase here, as it is joined with the word of truth, may seem more probable. For in the Old Testament the Greek translators use of the word belongs to a way or path to go in, which was wont to be cut out, that it might be fitter for use; thence the Latin phrase. viam secare, to cut a way, that is, to go before and direct any in their journey. And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right, joined with it, it is to go before one, and direct him the strait way to such a place. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to set right, or rectify: and so to cut a way right, is to put one, and keep one in the right way. We render it, direct thy paths and way, in those places of the Proverbs; and then the Gospel of Christ, the word of truth, being most fitly resembled to a way (much better than to a sacrifice) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly to cut the word of truth, is to go uprightly and according to the truth before others in Christianity. And that was Timothy's part, as a Doctor or Bishop, to lead them both by his example and doctrine the right way that is prescribed by Christ, without falling into any errors or ill practice.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Shun] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit, turning away, or back, as well as going round, an is by the Septuagint or Greek translator of the Old Testament rendered no: only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often, to encompass, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once, Ios. 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino, to decline or avoid, 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto, to put from us, or fly from. From hence it is that one of these interpretationsbeing set for the other (according to the frequent manner of these writers) or else by the power of the Passive or Mean, differing from the Active, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and Tit. 3. 9 signifies to avert, decline, avoid, fly from, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, avoid, v. 23. for which, and in the same matter, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used, 1 Tim. 6. 20. Thus doth Origen use the word against Celsus, speaking of Christ's going aside, when the Pharisees consulted to kill him, Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is no degenerous, or cowardly, thing to fly from dangers providently, and not to mix with them: where it signifies declining and so avoiding of dangers. And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  encompassing, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, avoid, sly from, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to, which is so to look to, to consider, as to avoid, Rom. 16. 17. if there be danger in it. So josephus of Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He avoided, or took heed, lest many should imitate the impurity of his speeches: and l. 2. De bell. jud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swearing is avoided by them, in a passive sense. Who they are which are here to be avoided and taken heed of, is not obscurely set down in the following words, viz. the Gnostics, that colluvies of Heretics, consisting of divers branches, differing one from the other, but all agreeing in opposing the truth of the Gospel, and pretending to great perfection of knowledge by the mystical interprecations of Scripture. That these are they, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may appear first, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane dotages, or vanities, or empty sounds, which are imputed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, science falsely so called, that is, the Gnostics 1 Tim. 6. 20. Secondly, by the character set upon them, that they are a growing, spreading heresy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their words spread as a gangrene doth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when 'tis gotten into any part of the body, for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So in S. chrysostom, T. 3. p. 631. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he feared lest the mischief would spread farther, and going along should seize on the whole Church. The word is used of sheep, etc. feeding, and by little and little going over a whole pasture; whence among the Ancients the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wandering people, which had no certain habitation; vagi & incertis sedibus errantes, saith Sallust of the Numidae, and so Seneca calls the Scythians and Geteses vagos wanderers, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is used of fire also, spreading and devouring as it goes. So in S. chrysostom, T. 3. p. 712. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the flame of this error spread over all the Galatians. And so of many other things, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hesiod, words wander here and there unrestrained. And chrysostom, T. 4. p. 710. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dog wanders, goes about, with the sheep, for sure he eats not grass with them. And so Num. 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your children shall wander in the wilderness. So in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dorotheus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it spreads, it goes farther every day. And so this heresy coming with those baits to the flesh, security from persecutions, and indulgence to all carnality, debauched many wheresoever it came; and accordingly cap. 4. 3. the Apostle foresees that within a while they will spread so wide, that sound doctrine from Timothy will not be endured. Thirdly, by the growing of the heresy in its own dimensions, every day adding some new opinions to it, and those still more impious than the former, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall proceed, or advance, to more of impiety, in the end of this verse. And an instance of this follows in Hymenaeus and Philetus and some others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who affirmed the Resurrection to be passed already, and so denied any future Resurrection: which very thing is by Tertullian imputed to the Valentinians, (Id de se Valentiniani asseverant) which though they were not yet risen, yet when they came, were a spawn of these Gnostics, and took up all the heresies which they found among them, and accommodated them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to their own manner of expression, as Irenaeus saith.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. If God peradventure] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not rightly expressed by if so be without any negation in it; for that is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the directcontrary to this. The best understanding of it will be by observing the force of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Luk. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The people being in an expectation, and all disputing in their hearts of john, not if he were, but, whether he were not the Christ. Where, in a matter of expectation or dispute about a thing, which they looked on as possible, but knew it not, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, not as if it were to them a matter of fear that it should be so, but plainly the contrary, of hope and joy that it might. And so here the Bishop is to proceed in the mildest, and most winning, and not exasperating, way, as considering hopefully, whether it be not possible that God may at length be pleased to give them repentance, that is, to bless the Bishop's instructions, that they may be a means or instrument to work upon them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give repentance, the grounds of explaining that have been elsewhere laid, by observing the force of some Verbs, both Active and Passive, in these books, to denore the effect or reception of the virtue in the Patient, and not only the operation of the Agent. Thus Isa. 53. 1. God's arm is said to be revealed, when the revelation of it is assented to and obeyed by men, and so 'tis all all one with believing their report, in the former part of the verse. And to omit many more, thus is God's giving them an heart to perceive, and eyes to see, Deut. 29. 3. which signifieth their receiving this gift of God, making use of the miracles and signs and wonders, v. 3. being effectually wrought on, having their hearts affected by them, which they that had not there, it is said of them, that God had not given them hearts to perceive, that is, that thus it was in the event or effect, they did not really perceive. For that any thing should be required on God's part towards their perceiving which had not been performed by him, is unreasonable to imagine, when the catalogue is so punctual and so large v. 2, 3. of what God had done among them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Gods giving men to Christ joh. 6. denotes their receiving and embracing of him. And so here Gods giving repentance is their making use of God's grace and mercy and long-suffering (and the Bishop's mildness, as an instrument of working on them,) their being wrought on by that means, and actually repenting, or reforming their lives upon it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. His will] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will, refers not to the Devil, which is the immediate antecedent, but to God, which is the remote, v. 25. may be conjectured by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined with i:; for if it belonged to the Devil, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his, immediately precedent would have served the turn, and the addition of this other Demonstrative, not ejus, but illius (though our English hath no diversity or variety of words to express it.) clearly divides it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him. The only difficulty will be, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be thought to denote the Impulsive cause, Gods will or pleasure in giving repentance, (and so the words be rendered, according to his will) or the terminus to which their recovering tendeth. To this latter the Context seems to incline, by comparing this verse with ver. 25. for there Gods giving repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the acknowledgement, makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to, a note of the term to which that repentance tended, to wit, the acknowledgement of the truth, & then by Analogy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, recover to the will, will make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the will of God) the term again to which, (as the snare of the devil was the term out of which) they recover; and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will of God, is his will to be obeyed, or practised, Ephes. 6. 6. and so our sanctification is said to be the will of God. As for a third possible rendering of it, that they should be said to be taken and caught by the devil, at or according to the will of God, permitting them so to be, that is made improbable by the punctation, the commas before and after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken, or caught, by him, putting those words as in a parenthesis, and connecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the will of him, to the Verb precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recover, thus, whether they may not recover to his will, that is, to that state, those practices, which God requires. As for the distance betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God v. 25. which may make this interpretation less probable, it is very ordinarily to be observed, and in the very next chapter, ver. 8, 9 we have an example of it, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also theirs in the end of the ninth verse, is as far distant from jannes' and jambres in the beginning of the eighth verse, (to which it certainly refers) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distant here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact goes farther yet, and will have the phrase, caught and taken by him, refer to God also. But that cannot well be admitted, because in all reason they must be conceived to be caught by him who lays the snare, and that is the Devil in the former part of the verse.    

CHAP. III.  
1. THis know also, that in the last days 
* hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perilous times shall come.]  
Paraphrase 1. But you are to take notice of the prediction of Christ, Mat. 24. 9, 12. that in these times preceding that famous coming of Christ, to punish the crucifiers and persecutors, and relieve the faithful Christians (see 1 Tim. 4. 1. Jam. 5. 3.) there shall approach very sharp persecutions from the Jews caused by the Gnostics, whose character is made up of these so many vices following,  
2. For men shall be lovers of their own selves,] covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, 
† impair of irreverent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unholy,  
Paraphrase 2. That in stead of Christian charity, that takes care for the good of others, they consider only and intend themselves,  
3. Without natural affection, truce-breakers, false accusers, incontinent, [
* cruel, not lovers of the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fierce, despisers of those that are good,]  
Paraphrase 3. fiercely and bloodily disposed, haters and persecutors of all good men,  
4. Traitors, 
† petulant, 〈◊〉 up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heady, highminded, lovers of pleasures more than lovers of God,]  
Paraphrase 4. Betraying their fellow Christians into the persecutors hands, Mat. 10. 21. and 24. 9, 10. insolent persons (see note on 1 Cor. 13. d.) that pretend great depth of knowledge, but prefer their lusts before Christ,  
5. Having a 
* show or image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  form of godliness, but denying the power thereof; from such turn away.]  
Paraphrase 5. Pretending Christianity, but doing nothing like Christians: These do thou avoid, converse not with them.  
6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts 
† and pleasures, for the King's MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ]  
Paraphrase 6. See note on Rev. 2. n.  
7. Ever learning, and never able to come to the knowledge of the truth.]  
Paraphrase 7. Who being disciples of the Gnostics (which undertake to know so much) pretend to be learning that deep knowledge of them, but certainly never learn any thing that is good or Christian of them.  
8. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now as note a Jannes and Jambres withstood Moses, so do these also resist the truth: men 
† that have their understanding perverted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of corrupt minds, reprobate concerning the faith.]  
Paraphrase 8. These being given to sorcery (see v. 13. and Rev. 9 c.) and making use of it to contend with the Apostles, and to draw men from Christ, cannot better be compared than to those famous magicians Jannes, and Jambres, who undertook to do as great miracles as Moses, Exod. 7. 11. men that are drawn quite from the Gospel, very far from being true Christians.  
9 But they shall 
* not proceed much farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  proceed no farther, for their 
† or intention, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  folly shall be manifest unto all men, as theirs also was.]  
Paraphrase 9 But they are almost at an end of their work of deceiving, and persecuting, and opposing Christianity, for they shall be discovered to be impostors, as those Magicians were.  
10. But thou hast 
* followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience,]  
Paraphrase 10. Thou hast another pattern to follow, quite contrary to theirs, that which by my preaching I have taught, and by the constant from of all my actions exemplified to thee, viz. my resolution of propagating the Gospel where ever I was able, my fidelity in discharge of my office, my enduring many neglects and affronts, before I would give over my endeavours to reduce impenitent sinners, my zeal to the glory of God and good of souls, and my perseverance in all this in despite of persecutions,  
11. Persecutions, afflictions, which came unto me [at Antioch, at Iconium, at Lystra,] what persecutions I endured: but out of them all the Lord delivered me.  
Paraphrase 11. at Pisidia, Act. 13. 45. at Iconium, Act. 14. 2. at Lystra, Act. 14. 18.  
12. Yea, and all that will live godly in Christ Jesus, shall suffer persecution.]  
Paraphrase 12. Yea, and at such times as these, when Christianity is so violently opposed by the unconvered Jews, it is to be expected by all that resolve on a true constant Christian course, that it shall infallibly bring persecution upon them.  
13. But evil men and 
† sorcerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seducers shall wax worse and worse, deceiving and being deceived.]  
Paraphrase 13. But such impious godless sorcerers (see v. 7.) and deceivers as these shall grow every day worse and worse, and more pernicious than other, deceiving others, and themselves at last most sadly deceived and mistaken of any, when all their arts of securing shall but destroy themselves, or being delivered up to be deceived themselves, as a just judgement for their deceiving of others.  
14. But continue thou in the things which thou hast learned, and 
* with which thou hast been instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hast been assured of, knowing of whom thou hast learned them;]  
Paraphrase 14. But do thou hold fast that form of sound doctrine which was taught thee to teach others, and remembering from whom thou hadst it, thou wilt have no reason to doubt or suspect the truth of it;  
15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus.]  
Paraphrase 15. And having been instructed in the understanding of the holy Scriptures of the Old Testament, ever since thou were a child, thou wilt certainly, by the help of the Christian doctrine which thou hast received, be able to discern and understand the truth, and distinguish it from their false doctrines.  
16. All Scripture 
* being inspired by God, is also profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is given by inspiration of God, and is profitable for doctrine, for reproof, for 
† reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  correction, for instruction in righteousness:]  
Paraphrase 16. For all those writings which, either by God's spirit of prophecy, or by any other afflation or incitation from God, have at any time been written by the prophets, etc. and, as such, received into the Canon'of the Jewish Church, may by us be profitably made use of, to teach us many things that Christ hath taught us, to convince us of the grossness of many sins which are confidently practised among men, to reduce those that fall through ertor or ignorance, to build up those that have begun, and set out in the way of righteousness:  
17. That the man of God may be perfect, throughly furnished 
* for every good work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto all good works.]  
Paraphrase 17. That the teacher or preacher of the Gospel, sent and authorized by God, may by the study of the Scripture be furnished for all turns, enabled to discharge his whole duty toward the souls of others.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. jannes' and jambres] These names of jannes' and jambres are not to be met with in the story of the Old Testament, but are here taken out of other records of the Jews (as divers others things mentioned in the New Testament; for example, Moses' being brought up in the Egyptian learning Act. 7. 22. and so likewise his age of forty years v. 23. when he went to visit his brethren, which is not in Exod. 2. but in Midrash Rabath Bereschith, and so his having beforehand some either instinct or revelation from God that he should be a deliverer of his people, which seems to be referred to Act. 7. 25. but is not in the Old Testament) they are questionless the names of the chief Magicians who did the miracles before Pharaob, Exod. 7. Thus in the Babylonish Talmud, tr. Menachoth cap. 9 it is showed how, johanne and Mamre resisted Moses, saying to him in the words of the proverb, Affers tu stramen in Afraim? which is in effect, Dost thou cast water into the Sea? that is, show miracles here in Egypt, which is so full of Magicians? So in the Chaldee Paraphrase of jonathan, Exod. 7. 11. janis and jambres are named, and Exod. 1. 15. are said to be Princes, or chief, of the Magicians. In the Talmud they are called sochanne and Mambre, in the life of Moses, jane and Mamre, in Zohar upon Num. 22. 22. jones and jambres, in Shalshelet, john, and Ambrose, and in Tanchuma jones and jombros. 
fol. 40.  Of these and what is said of them in the Hebrew writers see Buxtorf. Lex. Talmud. Col. 9 545. And among the heathens, in Pliny (Nat. Hist. l. 30. c. 1.) there is talk of Moses, jannes' and Cabala (or, as other copies read, jotape) which he mentions as Jews that used Magic. So in Numenius the Philosopher, in Eusebius Praep. Evang. l. 9 c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. jannes' and jambres skilled in the holy things among the Egyptians, inferior to none in the art of Magic. So 
* ap. Eus● Praep. p. 254.  Artabanus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests above Memphis. So Origen contra Celsum l. 4. p. 205. citing out of Celsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the story of Moses and jannes' and jambres; and Palladius in the life of Macarius, that speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monument in a garden of jannes' and jambres magicians in Pharaoh's time: but this cannot well be, if it be crew which is said by an old Midrash, on Exod. 15. 10. that john and Mamre were drowned in the red Sea. And to that a MS. Arabic Catena on the Pentateuch agrees in these words, Theseare the names of the Magicians which stood up against Moses, Dejannes, jambarus, and Sarudas, and God destroyed them with Pharaoh and his host in the red sea. And therefore it is reasonable to conjecture, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or garden-sepulchre in Palladius, should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an empty monumet, without either of their bodies enclosed in it, to record their sin, but not to preserve their ashes. To these Apuleius seems to refer, Apol. 2. where among the chief Magicians names he reckons johannes. And to these St Paul here very fitly compares the Gnostics, their chief founder Simon (and Menander and others after him) being a known sorcerer, (see Note on Rev. 9 c.) and resistingthe truth by lying wonders, as those Magicians did. And of him we find that fulfilled in the event, which is here foretold v. 9 that he should meet with the like fate and discovery that those Magicians met with, Simon came to Rome (a second time about the tenth of Nero) grew into a great esteem with him by his forceries, contended there with Saint Peter as the Magicians with Moses; (see Prosper de dimid, temp. c. 13. Duo Magi Phraonis jamnes & jambres resistents Moisi— & contra Neronem Petrus & Paulus Apostoli, at contrariò Simon Magus, qui & se perdidit & Neronem decepit, Moses and Aaron came to Pharaoh, jamnes and jambres two Magicians of Pharaoh resisted them. Peter and Paul the Apostles came against Nero, but Simon Magus was on the other side, and both destroyed himself & deceived Nero, making Simon parallel to these Magicians) and accordingly Sue tonius mentions one to fly in the air, in the eleventh of Nero. But then, as the Magicians were confuted and discovered, when Aaron's rod swallowed up their rods, Exod. 7. 12. and when they acknowledged the miracle of Moses to be the finger of God, Exod. 18. 19 and the boil was upon the Magicians, Exod. 9 11. So was the madness of Simon, and his Sectaries, manifested to all men, when he was cast down by the prayer of Saint Peter. And of this these words of Saint Paul are a direct prophecy in this place. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This history of Simon is thus mentioned by Arnobius l. 2. cont. Gent. speaking of Rome, In qua cum homines essent Numa regis artibus atque antiquis superstitionibus occupati, non distulerunt tamen res patrias linquere, & veritati coalescere Christianae. Viderant enim currum Simonis Magi, & quadrigas igneas Petri ore disslatas, & nominato Christo evanuisse. Viderant fidentem diis falsis & ab iisdem metuentibus proditum, pondere praecipitatum suo cruribus jacuisse praefractis, pòst deinde perlatum Br●ndam, cruciatibus & pudore defessum ex altissimi culminis se rursum praecipitasse fastigio, They that had been used to Numa's arts, and ancient superstitions (the heathen Romans) forsook all and followed Christ, having seen Simon Magus' Chariot and fiery horses dispelled with Peter's 
† Set note on 2 Thes. ●. k.  mouth, and vanish at the name of Christ, and seeing him that relied on his false gods betrayed by them and fall headlong on the ground, breaking his legs with the weight, and after that being brought to Brunda, being tormented and ashamed, he cast himself down again from the top of a high house, and so pershed. So Saint Cyrill in his sixth Catechism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He so deceived the city of Rome that Claudius set him up a statue, and after his heresy diffusing itself, Peter and Paul Governors of that Church destroyed him, setting himself out, and being by others esteemed and worsh ped as a God; for when Simon undertook to fly, and was carried up in the air by a chariot of the devils, these servants of God falling on their knees cast against him that dart which Christ directs to, Mat 18. 19 that weapon of agreement of two in prayer, and thereby cast him to the ground. So Sulpitius Severus hist. l. 2. Saint Augustin Serm. 3. in Natali S. Petri & Pauli, and Isiodore Pelusiote, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. miserable creature he was thrown down from aloft to a notorious infamous death. And that this warning of S. Paul to Timothy belongs to those that then lived, and not to some that were to come toward the end of the world, these latter days of ours, may appear ver. 5. by the exhortation to him to turn away from such. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And upon this consideration Theophylact confesseth, that by the last times may be meant those immediately following S. Paul's death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wherein Timothy should survive.    

CHAP. IU. 
Paraphrase   
1. I Charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom:]  
Paraphrase 1. when he appears in his kingdom.  
2. Preach the word, [
* urge them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine.]  
Paraphrase 2. urge them, press them, call upon them both when they are at leisure to hear thee, when thou hast some special opportunity or vacancy to fasten anything upon them, and at other times, when thou hast not such probable opportunities, hoping that at some time or other it will succeed, convince the evil doers of their wicked courses, reduce by reprehension those that are fallen, but not so foully, through error, etc. confirm those that have begun well, and let all this be done with lenity and diligent instructing of them.  
3. For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears,]  
Paraphrase 3. This I prescribe, as the method proper for the present condition of those under thee, that thou mayst gain as many as is possible, as foreseeing that the number of obstinate heretics will so increase within a while, that there will be little for thee then to do, little hope of working on them, when men begin to advance to the higher pitch of heresy, and (to get patrons for their base lusts and vicious practices) betake themselves to false teachers, any that will please or gratify their humour,  
4. And shall turn away their ears from the truth, and shall be turned unto fables.]  
Paraphrase 4. And refuse and reject all true doctrine, and betake themselves to the fabulous divinity of the Gnostics, made up of Gentilism and Judaisme, an odd mixture of both.  
5. But watch thou in all things, 
† endure patiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch. 2. 3.  endure afflictions, do the work of an Evangelist, 
* fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make full proof of thy ministry.]  
Paraphrase 5. But do thou watch over thy flock with all diligence and wariness, be not discouraged with any pressures or dangers, hold out in despite of them all, do that which belongs to one that is by the Apostles of Christ entrusted (under them) with the propagating of the Gospel, and maintaining it, where it is taught, which being a task of some weight and largeness, see thou perform all the parts of it.  
6. For I am 
† already poured out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now ready to be offered, and the time of my departure 
* hath been nigh at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is at hand.]  
Paraphrase 6. And this the rather, because I have been in great danger, brought out to be tried for my life, (see title of this Epistle note a. and Phil. 2. note e.) and my death hath been very nigh at hand.  
7. note a I have fought a good fight, I have finished my course, I have kept the faith.]  
Paraphrase 7. Which I can mention cheerfully, as having the testimony of my conscience, that I have behaved myself faithfully in my combat, run all the hazards, and past through them, and never fallen off from the discharge of my duty according to my Christian profession, and office Apostolical.  
8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that 
† have loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  love his appearing.]  
Paraphrase 8. For this I doubt not but God will give me my reward, when he comes to crown his combatants, even that eternal bliss and felicity, which as the judge or rewarder in the Olympic games or combats, he will certainly adjudge to me, as one who have endured much therein. And the same will he adjudge to all others, who shall have so spent their time, and continued in a Christian course, as that Christ's coming to reward the faithful, and to destroy all opposers and unfaithful, may be matter of desire and not terror to them, who if they live not to enjoy his deliverances here, will be abundantly recompensed by death.  
9 
* Ha●en to come to me speedily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Do thy diligence to come shortly unto me.]  
Paraphrase 9 I desire with all possible speed that thou come hither to me.  
10. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica, Crescens to Galatia, Titus unto Dalmatia.]  
Paraphrase 10. There being these motives to hasten thee, First because Demas, that did assist me in preaching the Gospel, Philem. 24. and Col. 4. 14. hath now left me, betaking himself to his worldly affairs (see note on 1 Tim. 3. a.) and is gone to Thessalonica, whether to his home there, or to trade, and get wealth in that place. As for Crescens, though he be gone into Gallia, (or France, saith Epiphanius, Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet that is not for any such worldly end, but to preach the Gospel there, and so Titus is gone another way to Dalmatia.  
11. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.]  
Paraphrase 11. By which means I am almost alone, no body but Luke remaining with me, which makes me stand in need of thy help and presence. And when thou comest, bring Mark, Barnabas' kinsman, with thee, for I have especial use of him, for the preaching of the Gospel.  
12. And Tychi●us have I sent to Ephesus.  
13. The 
† roll  note b cloak that I left at Troas with Carpus, when thou comest, bring with thee. and the books, but especially the parchments.]  
Paraphrase 13. When I came from Troas I left a Parchment-roll with Carpus and some books, I pray in thy passage call for them and bring them with thee hither, but especially the Parchment-roll.  
14. Alexander the Coppersmith did me much evil, note c the Lord 
* will, or shall reward, for the Syriack and the King's Ms. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Scripter Resy. ad Orthed. seems to have done, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prediction sit for an Apostolical person, see ●.  reward him according to his works.]  
Paraphrase 14. Alexander, mentioned Act. 19 33. (see note e. on that chapter) did me a great deal of wrong at my being there. He will one day meet with his just reward for such injuries.  
15. Of whom be thou beware also, for he hath greatly withstood our words.]  
Paraphrase 15. The reason why at this time I mention him, is that thou mayst beware of him, avoid him, look upon him as an excommunicate person, delivered up to Satan, 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions, and admonitions to repent.  
16. At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.]  
Paraphrase 16. At my coming to Rome, when I was to plead for myself, all my acquaintance (all that were able to have stood me in any stead, either by their power at Rome, or by their testimonies in my defence) forsaken me, for feat of suffering (I pray God to pardon them for it.)  
17. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be 
* fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the mouth of the lion.]  
Paraphrase 17. Yet God assisted and vindicated my innocence, that the Gospel might be preached by my means, and so the Romans, the Gentiles might receive it (see Phil. 4. 22.) and to that end I was at that time delivered from a most considerable present danger, though not freed from prison.  
18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.]  
Paraphrase 18. And I am confident that God will at this time so guard me, that I shall be delivered from every enterprise against me, however that he will keep me from doing any thing unworthy of an Apostle and servant of his, that so when I lose this miserable life, I may attain to that eternal kingdom of God.  
19 Salute Prisca and Aquila and [the household of Onesiphorus.]  
Paraphrase 19 See c. 1. note a.  
20. Erastus' abode at Corinth; but Trophimus have I left at Miletum sick.  
21. 
† meek hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.  
22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.  
The second Epistle unto Timotheus, ordained the first Bishop of the Church of the Ephesians, was written from Rome, when Paul was brought before Nero 
* See note on the Title of the Epistle.  the second time.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. I have fought—] These two verses are wholly Agonistical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any of the four famous games, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Olympic, etc. (and of that, as it signifies suffering of afflictions, see 1 Thess. 2. b.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one sort of combat in either of those four, that of racing. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either as being in a good cause, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 5. according to the laws of the agones; and so his fight a good fight is suffering Christianly and valiantly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perform, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run, or perform the race, (see Note 2. on Act. 21.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring to his whole life, but this one combat here insisted on, his danger at Rome. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep the faith, is to observe the Gospel rules, and so not to offend against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws of the combat, (see Note on the title of this Epistle.) Thus in those writings that go under Trismegistus' name we have (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. p. 2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul that hath undertaken and performed this strife, or combat, of piety. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown, that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reward, and that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crown of righteousness, possibly in the notion that theHebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is answerable) is taken Isa. 48. 18. Nehem. 2. 20. Psal. 35. 27. that is for felicity. As Prov. 8. 18. where wealth and righteousness are put together. Abenezra interprets it felicity, or prosperity; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 16. and opposed to death, by which it there appears to signify eternal life. But it may also signify a righteous life, which is thus rewarded and crowned by God. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judge is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the crown to the conqueror. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Cloak] The authority which I have for rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll, is from the ancient Glossaries. Thus Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which without question should be written thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be, a little piece of parchment folded up, which perhaps may be all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter mentioned, because they being added with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but especially, seem to denote somewhat which had been formerly mentioned, rather than any new thing. See S. Hierome Ep. 125. add Damas'. q. 2.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. The Lord reward] Of this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis not here omiss to note that the full importance of it is no more than a Prophetical denunciation or prediction that should in the just judgement of God befall. Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord shall reward; others of the ancients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward, yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward. So the Author of the questions and answers, assigned to Justine, making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction. So chrysostom and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is instead of the future, shall render, adding that pious men do not rejoice in, or desire to hasten the punishemnts of the wicked, but that they foretell them, he Gospel and weak believers having need of such comforts. To this may be added, that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously, the one for the other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 7. 9 in the future, cemplebitur or consumetur, shall be consumed or fulfilled, is yet by the ancient Interpreters rendered in the Imperative; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the 72. Let it be accomplished; and so the Chaldee, Syriack Arabic and Aethiopick, and only the Vulgar Latin retains consumetur, shall be consumed. Thus on the other side, Mat. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let your peace return to you, is sure a promise from Christ, or prediction, that their peace shall return to them; and thus is it innumerable times in the sacred dialect of these Books.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. The mouth of the Lion] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mouth of the Lion, is commonly thought here to signify Nero, so styled because of his cruelty. But as there is no reason to believe that Paul was now admitted to Nero's own hearing, but may more probably be thought to have been heard before some inferior Judge at Rome; so it is very reasonable to expound the mouth of the Lion, as a Proverbial form, to signify some present, devouring danger, from the gaping of the Lion after his prey, and the direfulness of that.     

THE EPISTLE OF PAUL THE APOSTLE TO note a TITUS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat Titus, convert of Paul's, after employed by him, was at length ordained by him the Archbishop of the Island of Crete, there to ordain Bishops in every city, is intimated c. 1. 5. and cleared by all ancient writers. So Eusebius l. 3. c. 4. affirms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been Bishop of the Churches of Crete. So 
* in Tit. 1. hom. i.  chrysostom, that Titus was without doubt an approved person to whom was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an entire Island, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the jurisdiction of so many Bishops. So 
† in a●g. Ep. ad Tri.  Theodoret, that he was by Paul ordained Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Crete being very great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ordain Bishops under him. So the Scholiast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Apostle left Titus to ordain Bishops, having made him Bishop first. And S. Jerome in Catal. Titus Episcopus Cretae in eadem & in circumjacentibus insulis praedicavit Evangelium Christi, Titus was Bishop of Crete, and in it and the ambient Ilandt he preached the Gospel of Christ; making him Bishop in that Island, and extending his charge to other Islands also. The time when Paul thus left him at Crete seems to be rightly set by Baronius, when Paul went into Greece from Macedonia, Act. 20. 2. which he conceives he did not by land, but by sea, in which journey, saith he, by the Aegaean sea he came to Crete. And this was about An. Chr. 54. Soon after this an. 55. when he came into Greece, he is said to have written this Epistle to him, to instruct and direct him in the discharge of his office; but whether it were at Nicopolis that he wrote it, or whether it were before the beginning of the winter, which he determined to spend there, is left uncertain, c. 3. 12.  

CHAP. I.  
1. PAUL a servant of God and an Apostle of Jesus Christ, [
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the faith of Gods elect, and the acknowledging of the truth which is after godliness,]  
Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God, and to confirm them unto the acknowledgement and practice of the Christian religion; see note on 1. Tim. 3. f.  
2. In hope of eternal life, which God, that cannot lie, promised note a 
† long time ago.  before the world began,]  
Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham, and will certainly perform to all his true children, that is, to all believers,  
3. But hath in 
* his own seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Saviour,]  
Paraphrase 3. And hath in that season which he thought fit to design for it, most clearly now revealed by the preaching of the Gospel, that which was committed to me as an Apostle by Christ's immediate appointment,  
4. To Titus mine own son after the common faith,] Grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Saviour.  
Paraphrase 4. To Titus whom I first converted to the faith, preaching it according to Christ's appointment, to Gentiles (such was he) as well as Jews.  
5. For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee,]  
Paraphrase 5. In our passage through Crete, I constituted thee Bishop there, that thou mightest dispose and settle those things there, which I by the shortness of my stay omitted to settle, and to ordain Bishops in each city of that Island (see note on Act. 11. b. and 14. b.) according to the directions which I then mentioned to thee, how they should be qualified.  
6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.]  
Paraphrase 6. To wit, that thou shouldest ordain none but such as should be approved by testimony of the Church, (see note on Act. 6. b.) to be under no scandalous sin, which live not with a second wife after putting away the first (see note on 1 Tim. 3. b.) whose children, if they have any, have all received the faith (for if he bring not up his own children to be Christian, what hope is there that he will be fit to convert others, and to rule in the Church?) and live temperately and regularly.  
7. For a Bishop must be blameless, [as the steward of God:] not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;  
Paraphrase 7. as becomes one that hath the government of God's family entrusted to him:  
8. But a lover of hospitality, a lover of good 
* of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men, sober, just, holy, temperate.  
9 Holding fast the faithful word, 
† which is according to the doctrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as he hath been taught, that he may be able 
* both to exhort in wholesome doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to comfort those that are in any tribulation, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by sound doctrine both to exhort, and to convince the gainsayers.]  
Paraphrase 9 Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught, and seen exemplified, viz. that the truth of God must be confessed, though with the greatest hazards and losses, contrary to what is now infused by the new Gnostick-teachers; that so be may be able to instruct all in the truth, or to comfort those that for their constancy to the faith are under any pressure, and convince the heretics of the falseness of their popular, grateful, carnal doctrine.  
10. For there are many unruly and vain talkers, and 
† deceives of souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deceivers, especially they of the circumcision:]  
Paraphrase 10. For there are already many unruly persons that resist our doctrine, and vent idle fancies of their own, and seduce and corrupt others from the truth to their corrupt ways, which will be the ruining of them: And these are those especially that stand up as advocates for the observation of the Jewish Law.  
11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.]  
Paraphrase 11. And these are not to be permitted to vent their deceits, for they seduce, where they come, whole families at once, and infuse abominable doctrines into them, and thereby make advantage to themselves.  
12. One of themselves, even a note b prophet of their own, said, The Cretians are always liars, evil beasts, note c 
* idle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  slow bellies.]  
Paraphrase 12. And these are such kind of men as those which Epimenides, a Cretian Poet and learned man (see note on Luke 1. n.) said that Island was wont to be full of, liars, bestial, luxurious people.  
13. This witness is true: wherefore rebuke them sharply, that they may be sound in the faith;]  
Paraphrase 13. The truth of this his censure now appears, and therefore do thou examine and inquire narrowly into them, and such as thou shalt find to be such, inflict the censures of the Church upon them, that thou mayest reduce and reform them by that means;  
14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.]  
Paraphrase 14. That they may no longer hearken to those mystical Cabalistical explications of the Old Testament, which the Gnostics use, and to false doctrines of those which, under pretence of Christian liberty, corrupt seducible persons, and pervert them from the Gospel.  
15. note d Unto the pure all things are pure: but unto them that are defiled and unbelieving, is nothing pure; but even their 
† understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mind and conscience is defiled.]  
Paraphrase 15. To a Christian that doth all things with a pure conscience, all kinds of meats, etc. are lawful: but to impure unchristian Gnostics, every thing they do (though it were in itself lawful) would become a matter of sin to them, their wicked life hath so blinded their judgement, that they cannot judge aright, what is lawful, what not.  
16. They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.]  
Paraphrase 16. They call themselves Gnostics, assuming to themselves especial knowledge of God; but their lives are quite contrary to all piety, and acknowledgement of God, guilty of all detestable unnatural sins, disobedient to all that are placed over them in the Church, not wrought on by any admonition, and quite contrary to all Christian practice.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Before the world began] Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies an age, or long space of time, see Note on Luk. 1. p. by analogy with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ancient, or long ago, but not always eternal; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being spoken not of a decree, but of a promise of Gods, and such as cannot be broken without lying (which must therefore signify such a promise which was made to some body, and not only his secret unrevealed purpose) cannot well be interpreted of eternity, but of some long time ago, under the times of the Old Testament, such as was made to Abraham, Gen. 15. 1. And thus the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from ancient generations, Act. 15. 21. speaking of Moses' time. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in the Old Testament, either for that which is likely to last long, or whose beginning is long ago. So Prov. 22. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ancient, Esa. 58. 12. & 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old, Ezech, 36. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient. And so 2 Tim. 1. 9 though the scope of the place will allow it to signify eternity, God's mercy being decreed to us in Christ before all time, yet the phrase of itself signifies no more than before ancient times, long while ago.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Prophet of their own] Of Epimenides the author of this verse, it is known that he took upon him to teach men how the judgements of Heaven, when at any time they fell on a city, pestilence, famine, etc. were to be averted. A story of this is notorious in Diogenes Laertius, and is set down Note on Act. 17. g. And so saith Theophylact of him, that as he was one of the wisest men among the Grecians, so he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the Gods (which they that did, are called among the Heathens priests and diviners, 1 Sam. 6. 1. 2.) He farther saith of him, that he did seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rectify divination, and accordingly, saith Laertius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one very much in the favour of the Gods; but this, as it is elsewhere shown at large, (Note on Luk. 1. n.) not referring only to prediction of things to come, but directing them in their duty for present actions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This gives an account of the reason why he is here called a prophet of their own, one so deemed by them. And as most such were among them, so was he, a Poet also. Of him saith chrysostom and Theophylact, that seeing the Cretians build a Sepulchral monument to Jupiter, and worship him as one that was or had been but a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in zeal, and jealousy, and rage for that God of his, he writes these verses to Jupiter, beginning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which chrysostom makes up into a Dislich, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Cretans are always liars, for they have built thee a tomb, but thou hast never died, but shalt continue for ever. But it must here be observed, that these verses are in Callimachus' hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which that they are the very lines here referred to in Epimenides, doth no way appear but by Chrysostom's conjecture; nay the contrary must be concluded by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that here follows, but not in Callimachus. It is then most probable that Callimachus borrowed thence the first words, and added the rest of his own, and so applied it to his purpose. And then it remains that this was not the occasion of these words of Epimenides cited by S. Paul, and then all S. Chrysostom's supposed difficulties are at an end, which he raised on supposal that the verse here cited by S. Paul referred to Jupiter (for it was no lie that Jupiter was mortal and had died.) However this were, Epimenides' words, as far as S. Paul citys them, are true, and the matter notorious, even to a proverb that the Cretans were liars; and accordingly in Cebes' table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is justly deemed to be falsely written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying and deceiving. See Petiti Miscell. l. 4. c. 4. And so in that more general account, and not in this particular respect, Saint Paul here calls them liars, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for to that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always liars, in Epimenides, belonged, and not to one act of theirs. So in like manner doth S. Paul take out of Aratus, and apply to the true God, those words which that heathen applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Jupiter falsely styled a God, by this means stopping their mouths with testimonies out of their own authors; as to the Jews he elsewhere argues out of the Prophets of the Old Testament, which were of force with them, and not out of the Gospels.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Slow bellies] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some question. Phavorinus seems to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great eaters; and so indeed that word, proverbially used for gluttons, seems to be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle, but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are swift, eager dogs) and so signifies greedy devourers. And to this sense hath Guil. Canterus with full confidence interpreted the phrase, Nou. Lect. l. 1. c. 15. But that which to me seems more facile, is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies, as Hesychius doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that take no care but for food: and so the word bellies will be proverbially taken for gluttonous persons, as in Hesiods Theogenia, from whence the latter part of this verse seems to be imitated, and lightly changed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annexed to it will signify all those sins of uncleanness consequent to gluttony, which are also proverbially expressed by idleness, as in Sodom Ezech. 16. 49. and so seem to signify here among the Gnostick heretics in Crete.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Unto the pure—] The meaning of this verse will be discerned by considering the doctrine of the Gnostics (which here, and through this whole Epistle, he arms them against) that talked much of Christian liberty, and extended it to the partaking of idol feasts, and to all the filthiness of the flesh, calling themselves the Spiritual and Perfect, to whom all these things were lawful and indifferent or free. These are they that pervert the truth, ver. 14. teach things which are not lawful, v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted, in the latter end of this verse. Now the notion of lawful or indifferent is here expressed by pure, that is, that hath no impurity or turpitude in it, defileth not the conscience. Of which sort of things the Apostle here pronounceth that to them that live pure lives, and unspotted from the pollutions of the flesh, these indifferent things may thus freely be used. And this he thus expresses, To the pure all things are pure, that is, They that strictly abstain from unlawful freedoms may with a safe conscience use any lawful liberties; but to them that are defiled and unfaithful, that is, to polluted, filthy, Apostate Gnostics, nothing is pure, there is no place for such pretences as these, that what they do they do with a good conscience, their mind and conscience is defiled, they are far from those faithful and knowers of the truth, 1. Tim. 4. 3. who have this liberty there allowed them, their mind is polluted with pestilent errors, and their conscience with knowledge and memory of their foul sins, and so Christian liberty belongs nothing to them. That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure, and not only to them that count these indifferent things lawful, may appear by the latter part of the verse, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure, to whom nothing is pure or lawful; that is, the things that are in themselves most indifferent, are by them done in a polluted manner, their eating things offered to idols is far from being lawful or indifferent in them, Christian liberty can never excuse them, or be pretended for them.    

CHAP. II.  
1. BUT speak thou the things which become sound doctrine:]  
Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me, see c. 1. 9  
2. That the note a 
* ancient  aged men be sober, grave, temperate, sound in faith, in charity, in patience.]  
Paraphrase 2. And for the deacons', or other officers of the Church beside the Bishops, c. 1. 7. they must be free from all manner of intemperance or excesses, of a reverend behaviour, discreet, orthodox, and such as have not been guilty of the Gnostick heresy, who have so much love to Christ, as to persevere in that profession in time of persecution (see note on Rev. 2. b.)  
3. The aged 
† ancient women likewise, that ●e in the Est, that they behave themselves as becometh sacred persons,  women likewise, that they be note b in behaviour as becometh holiness, not false accusers, not 
* enflaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  given to much wine, teachers of good things.]  
Paraphrase 3. So for the Deaconesses, that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church, not backbiters, not accustomed to intemperate drinking of wine, such as by words and examples may teach good, not ill lessons unto others.  
4. That they may 
† bring up  note c teach the young women] to be sober, to love their husbands, to love their children,  
Paraphrase 4. Careful of instructing and advising of the younger women in all Christian duties,  
5. To be discreet, chaste, [note d keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.]  
Paraphrase 5. staying at home, taking care of the family, gentle and kind and charitable in all their relations, to servants at home, and to others that need their charity, respectful and observant of their husbands, that Christian religion be not thought to infuse any thing into them contrary to moral virtue.  
6. Young men likewise exhort to be sober-minded.]  
Paraphrase 6. Likewise for the men, all those that are under authority (see note on Luke 22. d.) advise them to take care that they be humble and temperate.  
7. In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity,  
8. Sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you.]  
Paraphrase 8. True doctrine, and coming with so much clearness of expression and conviction, that it is not liable to the censures of any, but that they that do not like, but oppose the Christian profession, may have nothing to lay to your charge, and so be ashamed that they oppose such excellent persons.  
9 Exhort servants to be obedient to their own masters, and unto please them well in all things; 
* not contradicting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not answering again,  
10. Not purloining, [but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.]  
Paraphrase 10. but approvin themselves the most truly faithful servants that can be, that by their actions the Christian religion may be well spoken of by all men in this as well as other respects.  
11. For the 
† saving grace of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace of God that bringeth salvation hath appeared to all men,]  
Paraphrase 11. For the Gospel (see note on Heb. 13. d.) hath been made known and published to Gentiles as well as Jews, see Luke 3. b.  
12. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world;]  
Paraphrase 12. And the summary doctrines of that are, to oblige us Christians to renounce and forsake all impious, licentious practices, and perform all sorts of duties, reducible to three heads, toward ourselves, toward our brethren, toward God, sobriety, justice, and piety, all the time of our living here;  
13. Looking for that blessed hope, and the 
* appearance of the glory of out great God ' and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorious appearing of that great God and our Saviour Jesus Christ,]  
Paraphrase 13. With patience and perseverance in well doing, attending God's good time of performing his blessed promise to us, on which all our hopes are fastened, even that glorious appearance of Jesus Christ, our powerful God and deliverer,  
14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a note e peculiar people, zealous of good works.]  
Paraphrase 14. Who came into this world in form of flesh, and delivered himself up to a shameful death, on purpose that he might ransom us out of the power of Satan, from that course of vicious living in which men were before engaged, Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious people, most diligent to advance to the highest pitch of all virtue.  
15. These things 
† or, teach, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speak and exhort, [and rebuke with all authority. Let no man despise thee.]  
Paraphrase 15. And those that do not practise accordingly, proceed to the censures of the Church against them. And take care thou permit not thy admonitions to be set at nought or despised by any.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Agedmen] It is not certain here what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wordmay denote the ancienter sort of men, and no more: But the Context seems to incline it to Church-officers. For this Epistle being written to Titus a Bishop, who was to ordain such, and that which is here said being the enumerating the qualifications of such, it is evident that it refers to some such order, unto which, upon choice and approbation of their qualifications, some were to be received, and not others. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Whereas of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juniors, that is the ordinary Christians assumed to no office, the style is altered, no more than this, that he should admonish them to be sober, ver. 6. Thus the Commentaries under S. Hieromes name, Senes aetate & ordine possunt intelligi, Those ancient men may be here understood that are such both for age and order. But what order is here noted is uncertain still. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to be that which is turned into the Latin Presbyter, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ordinarily turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ligur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, celer, and the like; and so the Commentaries under S. Hieromes name interpret it, Ecclesiae Seniores, the Elders of the Church. But it is much more likely that it is the order of Deacon; first, because the comparing of the instructions which are here given to Titus for his Province with those to Timothy for his, 1 Tim. 3. 1. doth infer this. There the qualifications of a Bishop are first set down, that he should be lamelesse, the husband of one wife, etc. and so here chap. 1. 6, 7, 8, 9 almost in the same words: Both after the example of Jethroes direction to Moses for the choosing of rulers over the Israelites, Exod. 18. 21. And proportionably as after the Bishops the Apostle gives Timothy directions for Deacons, the Deacons likewise must be grave, etc. ver. 8. so here the directions are given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they be sober, grave, etc. By which it may reasonably be concluded, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Deacons there. And accordingly they that are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine, but to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women only, are generally in the ancient Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaconesses. Secondly, It is formerly cleared, Note on Phil. 1. 2. that at the first in every city the Apostles and Apostolical men instituted none but a Bishop and Deacons, and that there never was any Bishop instituted, but there were Deacons also to attend upon him. To which it is consequent that here being mention of no other style which can belong to Deacons, this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote them. As for the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, senes, ancient men, it is not improper to signify these: for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders in the Comparative are the Governors of the Church, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger, the ordinary believers under Government; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the middle betwixt those, the Positive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so inferior to them, and yet superior to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Deacons are under the Bishop, but over the brethren, or ordinary believers.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. In behaviour] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun cometh from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we find used chap. 1. 5. and Act. 6. 3. for ordination or consecration of Church-officers, according to that which Grammarians have observed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Suidas, noting office or function committed to any. And therefore in all reason it must signify the rank of those who are thus constituted Officers of the Church, in the same manner as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for choosing officers of the Church, the Ecclesiastical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catalogue, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred catalogue, doth frequently signify the list of Ecclesiastical persons. This is that which in aftertimes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they in the rule, is the style of the Officers of the Church. Thus it may first appear by the Context here. Saint Paul giving directions to Titus for the ordaining of Bishops chap. 1. 5. passes orderly to the next degree of Church-officers chap. 2. 2. under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then after those succeeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as several sorts of Church-officers under one another. Secondly, by the qualification which are here set down both for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in like manner as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, saith Theophylact, the deaconesses, 1 Tim. 3.) which sure cannot be applied to them under the notion of aged men or women, but only as such as Titus was to ordain in each city. Whereas the younger women are mentioned in another manner, thus, ver. 4, 5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipline the young women to be sober, etc. which is again an intimation of a part of the function of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians (of which see Note c.) Thirdly, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the word peculiar for sacred, whether persons or things, that is, for those which are set apart to the service of God (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are peculiarly the clergy martyrs; see Note on Rev. 3. c.) and so signifies such as having taken a sacred habit upon them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concil. Nic. cap. 19) behave themselves worthy of it. Fourthly, by the nature of the word, which denotes dignity as well as age, and differs little from the word Presbyterae, by which the Deaconesses are expressed by Baronius, out of some of the Ancients. Thus do the Commentaries under S. Ambrose's name understand it, Anus in statu religione digno, reading it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where religio signifies those that are in some sacred function. And those under S. Jerome's name, on 1 Tim. 3. 11. Similiter eas ut Diaconos eligi jubet, unde intelligitur quòd de his dicat quas adhuc hodie in Oriente Diaconissas appellant, He commands them to be chosen in like manner as the Deacons, from whence 'tis to be understood that he speaks of those which now in the East they call Deaconesses. And the words are clear in the 11th Canon of the Council of Laodicea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are called ancient women, to wit, those that preside in the Church, must not be ordained. Where 'tis clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to be Praesidentes, a note of some function over which they were set in the Church, as the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church demonstrates, (and not only of age.) And although the Canon there appoints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not be ordained; yet first that very prohibition is an argument that they were in the Church: and to that Epiphanius agrees Haer. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is to be observed that the Ecclesiastical order (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one) wanted Deaconesses, and called them widows, and the elder of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secondly for the prohibition itself, it signifies no more than this, that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church. For there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imposition of hands, saith Tharasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of blessing, and of ordination or consecration: these were received by the first, not second way. To the same purpose is the Concil. Epaunense, Can. 21. Viduarum consecrationem, quas Diaconas vocant, penitus abrogamus, solùm eis poenitentiae benedictionem imponendo, that they were not to be ordained, but only received with a benediction such as is used in the absolution of a penitent. And this was first done against the Heresy of the Cataphrygae, which would have them ordained, and teach, or preach in the Church (in favour of Montanus' Prophetesses) as appears by the Commentaries affixed to Saint Ambrose, on 1 Tim. 3. Cataphryges' erroris occasionem captantes, propter quod Diaconas mulieres alloquitur, & ipsas mulieres Diaconas ordinari jubere defendunt, etc. sed Apostoli verbis contra sensum utuntur Apostoli, ut cum ille mulierem in Ecclesia in silentio esse debere praecipiat, ille è contra etiam authoritatem in Ecclesia vindicent ministerii, The Cataephrygae taking occasion of their error from Saint Paul's speaking to the Deaconesses, defend that they are to be ordained, etc. but they use his words against his sense, and when he will not permit a woman to speak in the Church, they assert their authority of ministry in the Church. By which it appears what was forbidden by those Canons, the Deaconesses having authority or power of officiating in the Church, of preaching, in opposition to Saint Paul's precept of their keeping silence, of administering the Sacrament, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har. 79.  saith Epiphaphanius, (and consequently they received ordination which belonged to such;) not their being constituted officers in the Church, so as to serve in it: Which is all that I suppose here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By what hath been said, it will sufficiently appear how perfectly parallel this place is to 1 Tim. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishop, Deacons, and woman, v. 11. are just all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishop, ancient men, and ancient women in the list, here.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Teach the young women to be sober—] There were in Athens some chosen persons to whom the education of youth was entrusted, and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Phavorinus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chosen magistrates, ten in number of every tribe, whose office it was to take care of the education of the young people: such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the female sex among the Lacedæmonians (see Note on 2. Cor. 11. 2. a.) And proportionably with these, it was the office of these Deaconesses to instruct and take care of the younger women, and infuse all Christian practices into them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Keepers at home] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep at home, is the office of wives. See Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wives for the most part keep at home. This Phidias expressed by the Tortoise that carries her house about with her, Pausan. Eliac. 2. See Eaber's Semestria, p. 29. And therefore Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith 'twas the custom for women among the Egyptians to use no shoes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might live quietly at home. Thus the Dogs being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep our goods, do, saith Artemidorus, 
l. 2. p. 95.  signify women, in the Oneirocriticks, or the interpreting of dreams. So in Euripides in Oreste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  they that are left within doors corrupt their wives. Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are contained two things, both staying at home and taking care of the family, as in Naumachius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou art to take care of the profit of the house, and to look to the family. So Hector to Andromache in Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  Go home and fall to thine own works — on which saith Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Poet in those words delivers a moral sentence, that it is the proper employment for women to keep home, and follow their domestic affairs. Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that go about to houses, 1 Tim. 5. 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Peculiar people] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set down by the Glossaries: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies acquired or purchased, as, Israel for an acquisition, that is a possession, to himself. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, a purchased people; but especially as that referreth to the richness, plentifulness, excellency of the possession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it denotes wealth, plenty, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multitude, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rich, much, all in Hesychius. The full notion of it must be fetched from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium, proprium, thesaurus, facultates, res chara, that which is a man's own, his treasure, his estate, any thing dear unto him; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is generally rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 19 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dilectus, beloved, and so in Exodus also; and accordingly here it signifies a beloved, precious, excellent people, (for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by us jewels, and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

CHAP. III.  
1. PUT them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,]  
Paraphrase 1. And let it be thy frequent and special care, to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live, and to be ready and cheerful to the practice of all acts of charity,  
2. To speak evil of no man, to be 
* peaceable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no brawlers, but [gentle, showing all meekness unto all men.]  
Paraphrase 2. very mild (see note on 2 Cor. 10. a.) and patient toward those that oppose them and truth itself.  
3. For we ourselves were sometimes foolish,] disobedient, deceived, serving 
† various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  divers lusts and pleasures, living in malice and envy, hateful, and hating one another.  
Paraphrase 3. As remembering that we ourselves, before our conversion to Christ, were as opposite to the truth, and as perversely so as any can be now supposed to be.  
4. But after that the kindness and love of God our Saviour toward man appeared.]  
Paraphrase 4. But when Christ, of his great mercy and bounty to mankind, was pleased to reveal himself to us,  
5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost,]  
Paraphrase 5. Then out of his free underserved mercy toward us, not in respect of, nor by way of return unto, any good action of ours, he rescued and delivered us out of our sinful courses, put us into a state of salvation upon our giving ourselves up in baptism his vowed reformed servants, sealing unto us the pardon of all our sins, and then bestowing his Spirit upon us, to bring forth in us all fruits of new life,  
6. Which he shed on us abundantly through Jesus Christ our Saviour;]  
Paraphrase 6. Which Spirit most plentifully descended on us from God the Father, Christ Jesus his Son obtaining that mercy from him;  
7. That being justified by his grace, we should be made 
* by hope heirs of eternal life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heirs according to the hope of eternal life.]  
Paraphrase 7. That having our lives amended, and our sins pardoned by his grace and mercy, we should become, as children of God, his heirs (at present in hope) of eternal life.  
8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might 
† make it their care to set up good works  be careful to maintain note a good works: these things are good and profitable unto men.]  
Paraphrase 8. This is an important special Christian doctrine, which I would have thee be earnest in telling men, and convincing them of the importance of it, that all that have professed to be Christians, should make it their principal care, to see that all that belong to them, together with themselves, do not only live in the universal duties of Christians, but also particularly follow some honest labour or vocation, v. 14. and Ephes. 4. 28. for these are the things that are good in themselves, and useful to mankind, of good report in the actors, and beneficial to the community, keep others from being burdened with the slothful, and enable them to be themselves helpful to others.  
9 But avoid foolish questions, and genealogies, and contentions, and strive about the law, for they are unprofitable and vain.]  
Paraphrase 9 As for the Gnostics, that employ themselves in compiling a new model of divinity, made up of foolish disputes, and of heathen notions of poetical genealogies (see 1 Tim. 1. 4.) and contentions about the observing the Mosaical Law, (that Christians be circumcised, Gal. 6. 12.) and by so doing put themselves out of their calling, live idly, disorderly, 2 Thess. 3. 6, 11. these spend their time upon vanities, that neither themselves nor others are the better, but the worse for.  
10. A man that is an note b heretic, after the note c first and second admonition reject:]  
Paraphrase 10. Whosoever maketh any division in the Church, that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles, and, that he may get followers, separates from the Church, from the communion of Christians there; it is thy office and duty toward such an one, first to admonish him once or twice (Mat. 18. 16.) and if that will not work upon him, or reduce him, then to set a mark upon him, as on one which is under the censures of the Church, and to appoint all men to break off familiar converse with him;  
11. Knowing that he that is such, is subverted and sinneth, being 
* self-condemned  note d condemned of himself.]  
Paraphrase 11. Knowing that such a man is a perverse, wilful sinner, inflicting that punishment on himself which the governors of the Church are wont to do on malefactors, that is, cutting himself off from the Church, of which he was a member.  
12. When I shall send Artemas unto thee, or Tychicus, 
† make hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be diligent to come unto me to Nicopolis: for I have determined there to winter.  
13. 
* set forth carefully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Bring Zenas the lawyer and Apollo's on their journey diligently, that nothing be wanting unto them.]  
Paraphrase 13. Furnish Apollos and Zenas the lawyer, that are coming to me, with all things necessary for their journey (see note on 1 Cor. 16. a.)  
14. And let note e ours also learn to 
† set up  maintain good works for note f necessary uses, that they be not unfruitful.]  
Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced, but let all those also that continue with us, all the orthodox Christians, be taught by you to set up (in themselves and families) some honest labours among men, to supply their wants, and provide for themselves necessaries of victuals, etc. that they live not like drones on others sweat, maintained out of the treasure of the Church, but earn every one their own livings, 2 Thess. 3. 12.  
15. All that are with me salute thee. Greet [them that love us in the faith.] Grace be with you all. Amen.  
Paraphrase 15. all our loving fellow-Christians,  It was written to Titus, ordained the first Bishop of the Church of the Cretians, from Nicopolis of Macedonia. 


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Good works] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 14. should signify honest trades, or callings, there will be small doubt: or difficulty, when 'tis observed how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is used 1 Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. 12. and 9 6. of S. Paul's working in his calling, and so 1 Thess. 2. 9 and 2 Thess. 3. 8. 10, 11, 12. then by comparing Ephes. 4. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  working with his hands that which is good, where bodily labour is called working of good. Thus a very ancient Greek author, Palaephatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaking of Actaon that spent all his time upon hunting, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he neglected the good thing, that is, his business, all men being then, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having no servants, but doing their own business themselves, tilling the ground, etc. and he being the richest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was most laborious in his husbandry; whereas this man, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected his domestic, or his own, affairs. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good thing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own or domestic affairs, are all one, and signify the business of the calling. Thus Act. 9 36. Tabytha is said to be full of good works, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, a very laborious workwoman, that wrought or made many garments, v. 39 and by that means, as it follows, was a very liberal, charitable almes-giver, gave the garments, when she had made them, to old widows, etc. Thus in Cicero vitae actio signifies a trade, or the whole business of the life, l. 1. De nat. Deor. De actione vitae multa dicuntur. So Gen. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what is your occupation? to which they answer that they are shepherds. So in Sophocles' Oedipus, when the question is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is your trade or manner of living? the answer is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have spent most of my time in keeping of sheep. So Jonah 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is thy occupation? This may farther appear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used with it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that signifies to profess, or work in, any art or calling. So Synesius Ep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she hath followed her trade bravely. So in Cicero Pro Domo; Qui sacerdotiis praefuerant, the Priests. In Chrysost. Hom. 31. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they live by their hands, and profess, or work, in the shop. And this is enforced by what here follows, for these things are profitable to men; answerable to what is added, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eph. 4. 28. that he may be able to give to him that needeth, out of the fruits and earnings of his labour: and so here, v. 14. (where the same exhortation is repeated) he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses, (see Note f.) that they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful, that is, that they may give to others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit, Philip. 4. 27. and the fruits of righteousness, c. 1. 11.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Heretic] The literal notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from which it immediately comes, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the like. What that is, will be seen by these severals in Hesychius: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prefer before others; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to choose, to be pleased; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take or receive others to ones self. All which put together will make up this compound, to take up an opinion upon ones own choice or judgement, and prefer it before the doctrine established in the Church, and to gather and receive disciples or followers to himself, in opposition to, or separation and division from, the Church: according to which the heretic is defined by that learned Grammarian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that chooseth to have some other opinion (or doctrine) besides (or in opposition to, or preferring it before) the truth, (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies.) Where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one: so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from the latter of those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes from the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are all one also; and both denote a leader of a faction, a teacher of some new doctrine, which, that he may get disciples to him, makes a rent or division in the Church. Such were those false teachers, that crept in among them, and led silly women captives, removed them from that union of the Church in which before they were, and (as captives are carried by the Conqueror into his own quarters, so) took them off from the society of Christians in which they had been, and led them into separated assemblies or congregations. Not that the name Heretic is compatible to none but those that are the first in disseminating a false doctrine, but that it belongs to all that endeavour to corrupt others & draw them into the faction with them. Such were all the Gnostics wheresoever they came, and those were principally here meant.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. First and second admonition] The first and second admonition here refers to the method prescribed by Christ in proceeding against Christian offenders, Mat. 18. 15. but in some circumstances differs from it. There is mention of a threefold admonition, one by the injured person alone, a second by two or three taken with him, the third by the Church: But here only a first and second admonition. The cause of this difference is to be taken from the quality of the person to whom this Epistle is written, Titus a Bishop; whereas there the speech was addressed to every private Christian that is injured by any. Here the first admonition of the Bishop carries an authority along with it far above that of the private person and the two or three with him, and so may well supply the place of both those; and then the second here will be parallel to the third there; and so after that is despised or proved uneffectual, it is seasonable to proceed to Censures, to excommunicate the contumacious, which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the avoiding of him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I foretell you the second time (characterized v. 1. by, in the mouth of two or three witnesses) he tells the offenders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not spare, but proceed to Censures. And v. 10. he tells them that this admonition is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he may not proceed to excision, or cutting off, which he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away, the word ordinarily used in the Canons for excommunication.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Condemned of himself] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned, signifies not the man's public accusing or condemning his own doctrines or practices; for that self-condemnation, being an effect and part of repentance, would rather be a motive to free any from the censures of the Church which were already under them, then aggravate their crime, or bring that punishment upon them. Nor yet 2dly, can it denote him that offends, and yet still continues to offend against conscience, and though he know he be in the wrong, yet holds out in opposition to the Church. For, (besides that there are very few that do so, and those known to none but God, and if that were the character of an heretic, than none but hypocrites could be heretics, and he that through pride & opinion of his own judgement stood out against the doctrine of Christ and his Church in the purest times, should not be an heretic,) this inconvenience would farther be incurred, no heretic could possibly be admonished or censured by the Church; for no man would acknowledge of himself that what he did was by him done against his own conscience, nor could any testimony be produced against him before any humane tribunal, no man being able to search the heart. It is rather an expression of his separation from, and disobedience to the Church, and so an evidence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being perverted and sinning wilfully, and without excuse. For he that thus disobeyes and breaks off from the unity of the Church, doth in effect inflict that punishment on himself which the Church useth to malefactors, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off from the Church, which he being an heretic (and therein a Schismatic also) doth voluntarily, without the Judge's sentence: his very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresy is a spontaneous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excision. So saith S. Hierome, Whereas fornicators, etc. are turned out of the Church, the heretic inflicts this on himself, suo arbitrio ab Ecclesia recedens, departing from the Church out of his own choice; which departing, saith he, propriae conscientiae videtur esse damnatio, seems to be a condemn nation of his own conscience. So in the Council of Laodcea, Can. 40. after an order that no Bishop shall disobey a citation from the Council, 'tis added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if he do despise it, he shall be conceived to accuse himself, which is the next degree to self-condemnation. So in the African Codex Can. 22. 'tis said of a Bishop that appears not on citation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall be judged to have pronounced sentence of condemnation against himself, according to that of Apollonius Tyaneus in Philostratus l. 7. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He that declines a judicature, how shall he avoid the being thought to have condemned himself? So in the 12 Tables, Praesenti litem addicito, he that appears not is always cast: and so most nations have observed it, ut absens causâ caderet, ni sonnia nunciasset, that the absent should always lose the cause, unless he gave his just cause of being absent. So Regulae ab Abbat. Floriac. constitutae, Qui non comparaverit, tanquam convictus judicabitur, He that appears not, shall be judged convict, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like phrase we have on another occasion in josephus, l. 2. c. 12. de Bell. jud. Oaths, saith he, were wholly avoided, & counted worse than perjury; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For he, say they, that is not believed without swearing, is already condemned. His using an oath condemns him of lying. See Marculf. form. l. 1. c. 37. and Hieron. Bignonius on them, Steph. Forner. Rer. Quotid. l. 6. c. 21. Justell. in the Notes on Cod. Can. Eccl. Uniu. p. 38. By all which it appears, that every one which submits not to, but separates from the Orthodox Church, whose member and subject he is (and this every Heretic and Schismatic doth) is properly said to be self-condemned. His receding from the Church is an evidence that his doctrine or practice is contrary to that which the Church approves, and that being received from Christ and his Apostles, this singular doctrine or practice of his is condemned by the contrariety to that, and himself by his non-submission to the Governor of the Church. And therefore though to such an one, as to any other malefactor, the first and second admonition ver. 10. be due, which in all that are not reform by those, is wont to bring on the sentence of Excommunication; yet there is no need to proceed to that, because he by contumacy, and non-submission to the Church-ruler, inflicts this upon himself. The appointment therefore is more agreeable to his case, that men avoid him, v. 10. as one that is already excommunicate by his own, and so needs not the Judge's sentence.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Ours] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are of us, 1 Joh. 2. 19 of which he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they remained with us, contrary to the Gnostics that broke off and separated from them. Those are described ver. 8. and in respect to them peculiarly he commands the doctrine here spoken of, of following the business of their callings, to be earnestly pressed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, the Gnostics that had been professors of the faith, wanted that lesson so much. But now he extends it to those that are not fallen off to that Sect, that they be taught it too that none live idly upon the score of being a Christian, or make that advantage of the liberality of other Christians, but every man labour to earn his own living.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Necessary uses] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necessary use, signifies, is manifest by this place of S. Basil in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 560. Edit. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those that were righteous and pious men, but poor, and not furnished with necessaries, continually laboured, that they might earn necessary use for themselves. Where it distinctly signifies all those thin●●s which are necessary for life, meat, drink, clothes, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so Act. 6. 3. the Deacons are set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over this use, that is, the providing for the necessaries of life for them that wanted, out of the stock of the Church.     

THE EPISTLE OF PAUL TO note a PHILEMON.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  PHilemon, to whom this Epistle was written, is said to have been an eminent person in Colossae; and so that of Col. 4. 9 inclines to believe, where Onesimus, philemon's servant, is said to be one of them. S. Paul had converted him to the saith, ver. 19 but that not at Colossae, (for he had not been personally there, Col. 2. 1.) but in some other place, where he had also contracted a friendship with him. Onesimus had been his servant, and had stolen and run away from him, and coming to Rome while Paul was prisoner there, was converted by him, v. 10. and is now returned to his Master with this Epistle of commendation, to obtain a pardon and reception for him; which consequently was written and sent from Rome, where he now was in prison, An. Chr. 59 And this at the same time that the Epistle to the Colossians was sent, as may be conjectured by these characters common to them: 1. Timothy joined with Paul in the beginning; 2. the same salvations in the conclusion, Epaphras, Marcus, Aristarchus, Demas and Lucas; and 3. Archippus called upon in both to take care and look to the trust committed to him.  

CHAP. I.  
1. PAUL a prisoner of Jesus Christ and Timothy our brother, unto Philemon our dearly-beloved, and fellow-labourer,  
2. And to our beloved Apphia, and Archippus our fellow-soldier, and to [the Church in thy house:]  
Paraphrase 2. those Christians that are with thee.  
3. Grace to you and peace from God our father, and the Lord Jesus Christ.  
4. I thank my God, making mention of thee always in my prayers,  
5. Hearing of [thy love and faith, which thou hast toward the Lord Jesus and toward all saints,]  
Paraphrase 5. thy charity to all the saints, and thy faith in Christ (see note on Mat. 7. d.)  
6. That the communication of thy faith may become effectual by the acknowledging of every good thing, which is 
* among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you 
† toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in Christ Jesus.]  
Paraphrase 6. That your liberality & charity to others that are in want, flowing from thy faith in Christ Jesus, (see note on Act. 2. c) may be able to demonstrate to all the zeal of your charity and kindness toward Jesus Christ.  
7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.]  
Paraphrase 7. This liberal charity of thine is matter of great joy and comfort to me, to consider how many Christians are in their wants refreshed & comforted by thee, my beloved Philemon.  
8. Wherefore though I might be much bold in Christ to enjoin thee that which is convenient,]  
Paraphrase 8. And therefore though from my experience of thee I have great freeness of behaviour toward thee in or through Christ (see Joh. 7. a.) and am not shy or backward to lay it upon thee as an Apostolical command, knowing that thou wilt readily obey it,  
9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.]  
Paraphrase 9 Yet I chose rather to make it my request upon the score of thy love toward me, who as an old man and a prisoner, shall obtain some kindness and affection from thee.  
10. I beseech thee for my son Onesimus, whom I have begotten in my bands;]  
Paraphrase 10. And my request is not for myself, but for Onesimus, one whom I have converted to the faith since I was a prisoner;  
11. Which in time past was to thee unprofitable, but now profitable to thee and to me;]  
Paraphrase 11. A person that formerly injured thee, when he ran away from thee, but is now, if thou wilt receive him again (according to the signification of his name) likely to be profitable to thee, and, if thou please, to me also (see v. 13.)  
12. Whom I have sent again: thou therefore receive him that is mine own bowels.]  
Paraphrase 12. He is thy servant, and therefore I have remitted him to thee. I pray receive him, and entertain him with all kindness, as one dearly beloved by me.  
13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel.  
Paraphrase 13. Had it not been for the reason specified v. 14. I would have kept him here with me, that he might attend and do me all those good offices, while I am in prison for the doctrine of Christ, which I know thou wouldst do, if thou wert here.  
14. But without thy mind would I do nothing: that thy 
* good deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  benefit should not be as it were of necessity but willingly.]  
Paraphrase 14. But I would not do so, till thou hadst given thy consent, that thy charity to me may be perfectly free, and so thy kindness in affording him to me, if thou thinkest meet.  
15. 
And for his leaving thee so injuriously, there may come advantage to thee thereby: it is very possible that he was by God's special providence thus permitted to run away from thee for a little while, that by the reformation and conversion now wrought on him by me, he may be an useful servant to thee for ever;  For perhaps he therefore departed for a season, that thou shouldst receive him for ever;]  
16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?]  
Paraphrase 16. Being now so improved, that he will not only deserves to be looked on as a servant, useful to thee so, but more than so, as a fellow-Christian, and useful to thee in those best things; one very useful to me, and therefore in any reason to be so much more to thee, who hast a double relation to him, as one of thy family, and one of thy faith.  
17. If thou 
* hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  count me therefore a partner, receive him as myself.]  
Paraphrase 17. If therefore thou lookest on me as a friend, if all be common between thee and me, as between friends, treat him as thou wouldst do me, if I should come unto thee.  
18. If he hath wronged thee, or oweth thee aught. put that on mine account.]  
Paraphrase 18. And if at this coming away from thee he purloined any thing from thee, or hath any thing of thine in his hands, I will be answerable to thee for it.  
19 I Paul note a have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.]  
Paraphrase 19 I give thee this bill under my hand, whereby I oblige myself to pay it; though I might put thee in mind, that a greater debt than that need not be stood on between me and thee, who owest thy conversion, and so thy soul and well-being, and so thyself, to me.  
20. 
† I pray thee Naì  Yea, brother, let me have joy of thee in the Lord: [refresh my bowels in the lord]  
Paraphrase 20. give me cause of rejoicing to see thee, do as becomes a true charitable Christian to do.  
21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.  
22. But withal prepare me also a lodging: for I trust [that through your prayers I shall be given unto you.]  
Paraphrase 21. that by the benefit of the prayers of you and others for me, I shall have liberty from my bonds, and be permitted to come and visit you.  
23. There salute thee Epaphras my fellow-prisoner in Christ Jesus,  
24. Marcus, Aristarchus, Demas, Lucas, my, fellow-labourers.  
25. The grace of our Lord Jesus Christ be with your spirit. Amen.  
Written from Rome to Philemon by Onesimus 
* his  a servant.  

Annotations on Philemon.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Written it with my own hand] These words are to be explained by the Roman laws: that of Ulpian among their Axioms, Si quis scripseris se fidejussisse, omnia solenniter acta videri, If any one write that he hath undertaken a debt, this is a solemn obliging of him; and that of justinian, Ut quodcunque scriptum sit quasi actum, etiam actum fuisse videatur, That whatsoever is written as if it were done, seems, and is reputed, to have been done. Both to this purpose, that a man is bound as much by his own hand, or confession under it, as if any other testimonies or proofs were against him of a fact or debt, or himself under a solemn obligation. So Anianus paraphrasing on Paulus lib. 5. Collect. t. 7. Si scribat aliquis se quamcunque summam redditurum, ita habetur quasi ad interrogata ista, Dabis? Promittis? responderit, Dabo, Promitto. Ideóque ad redhibitionem tenetur, If any one write that he will pay such a sum, he is as much obliged as if he had answered to the ordinary interrogatories, Wilt thou give? Dost thou promise? I will give, I do promise. And therefore he is bound to make payment. So in the Novels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the distinction is put between those who in Contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enter in bands and obligations, which are done in courts, and those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, write it under their own hands; and presently 'tis added, that he is as much bound who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, writes with his own hand, (whence are all those three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) as he who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath entered an obligation in the court, or superscribed bills written by others, or hands and obligations, such as are mentioned in the Gospel, Luc. 16. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take thy bill, that is, the obligation, (wherein he was bound to the Steward's Master, 
Y. 4. p 422. li. 7.  which being in the Steward's keeping he restored to him) and by chrysostom expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give bond. And to this kind of obligation, which is not done by any legal contract, but only per chirographum, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refer these words of S. Paul here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See P. Faber. Sem. 3. l.     

THE note a EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Whether this Epistle were written by Saint Paul hath not only of late but anciently been doubted. And as the Title or Superscription which is in our Copy, pretending not to be a part of the Epistle, is not sufficient to conclude any more than that it was in that time when this title was prefixed believed to be Saint Paul's; so there is no doubt but that it went without any Superscription or known Author more anciently; and so hath left some place to variety of conjectures, who the Author should be. Saint chrysostom in his Proem to the Epistle to the Romans expresseth his opinion of it, that it was by Saint Paul written at Rome in his bands; (but that cannot well be imagined, when he tells them c. 13. 23. that with Timothy, if he come shortly, he will see them; for that signifies the Author to be at liberty when he thus purposed.) Long before him Clemens Alexandrinus (as we see in Eusebius l. 6. c. 11.) renders reasons why Saint Paul prefixed not his name in the front of it, as in all other Epistles of his he had done, Paul an Apostle, etc. which though it be an evidence of that ancient writer's opinion, yet it is also of its being questioned in that time, and is also an acknowledgement that it was not owned by Saint Paul at the time of writing it, or then publicly acknowledged to be his. Others were anciently inclinable to father it on Barnabas, others on Clemens Romanus, others on Luke; which is a farther argument of the uncertainty of it. And for the last of them, there is a passage c. 2. 3. which is conceived to make it more probable to be written by him then by Saint Paul: For speaking of the so great salvation, whether that be the Gospel and doctrine of Christ, or whether the deliverance of the faithful out of their persecutions, (see c. 2. Note b.) he saith of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was confirmed to us by them that heard it; whereas it is known of Saint Paul, Gal. 1. 12. that he professeth not to have received the Gospel by man, nor to have been taught is, but by the revelation of jesus Christ; and so likewise of the deliverance of the faithful, of which he so often speaks so confidently, there is no doubt, but among the many revelations which he had received 2 Cor. 12. 7. this was also revealed to him. But to this the answer is easy. First, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to the writer only, but so as to comprehend those to whom he writes, as we see it used Tit. 3. 3. and Eph. 2. 5. we being dead in trespasses, etc. for it follows immediately, by grace ye are saved; and so we is all one with ye. And secondly, it is no new or strange thing for Saint Paul to confirm the truth of the Gospel by the testimony of others, and tradition from them which saw and heard. See 1 Cor. 15. 3. etc. Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are added by the learned Hugo Grotius, from the observation of the style and idiom, which render it probable to be written by Saint Luke. But as all which can be said in this matter can amount no higher than to probable or conjectural; so is it not matter of any weight or necessity that it be defined who the Author was, whether Saint Paul, or Saint Luke, a constant companion of his for many years, the author of two other books of the sacred Canon. That 
* In Epist. p. 879.  which Theophylact conceives in this matter, is not improbable, viz. that S. Paul wrote it in Hebrew, as being to the Hebrews, but that S. Luke, or, as some say, Clement, translated it into Greek; and consequently that there is not so much force in the Argument taken from the difference of the style, to conclude against its being written originally by S. Paul, as there is in the sublmity of the sense and matter, to conclude that none but S. Paul was the Author of it. And as for the Author, so for the place from whence it was written, it is uncertain also, the ordinary Copies reading, in the Subscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Italy, but the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Rome. And the argument which is produced in favour of the former, because chap. 13. 24. in the salvations are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered, they of Italy, is not of much force; because that may more fitly be rendered, they from Italy, that is, those that came from thence to Rome, or to any other place where the Author now was at the writing of it. So again that Timothy was the bearer of this Epistle, (as is affirmed in the Subscription) it is not certain, nor, if we will judge by c. 13. 23. probable: for there mentioning Timothy's being set at liberty, it is added, with whom, if he come shortly, I will see you, which refers to the Author's intention to bear Timothy company to them, which is not well reconcileable with Timothy's carrying this Epistle from him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So that in all these circumstances there is very little certainty. As for those to whom it is written, the Hebrews, they are the Jews Christian, which the Author had known in judea and Syria, (which all belonged to jerusalem as the chief and principal Metropolis) who being persecuted by the unbelieving Jews, were by the infusions of the Gnostics inclined to great caution and compliances, and consequently began to forsake the Christian assemblies, and to fall off from the profession of the faith: which being the occasion of this monitory Epistle, the subject of it consequently is, to confirm them in the truth of the Gospel against the Jewish pretensions, to represent the great danger and sin of falling off, and to fortify them with constancy and perseverance by many examples of faith and patience, putting them in mind of the deliverance from their persecutors, which should now very shortly befall them, c. 10. 37. That this Epistle was written in Hebrew is fancied by some, but without any reason; the Hebrews to whom it was written, understanding and speaking Greek, from whence they are called Hellenists in many places. And accordingly the places of the Old Testament, which are cited in this Epistle, are generally set down in the words of the Septuagints translation, which was in use with the Hellenist Jews, and read in their Synagogues.  

CHAP. I.  
1. 
* God shaving in many parcels spoken of old time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  GOD, who at sundry times, and in divers manners spoke in time passed unto the fathers by the prophets,]  
Paraphrase 1. God, which used formerly several steps or degrees, and likewise several ways and means of revealing to men the things to come, delivering them out in portions, not all together, and that sometimes by visions or by dreams, sometimes by the oracle, sometimes by the coming of his Spirit upon the prophets, and sometimes by voice from heaven,  
2. Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;]  
Paraphrase 2. In this latter age of the world, hath sent his Son out of his bosom, the eternal Son of God, to exercise this office, to take our humane nature upon him, therein to declare with more authority his Father's will unto us, and as a prophet to foretell his design of dealing with his Church (see c. 2. note b.) And to reward his fidelity in this office, he hath given him dominion over all things, power to command the judge men, to rule and govern the Church, as it was he also by whom he hath created the heaven and the earth;  
3. Who being the 
† be am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brightness of his glory, and the 
* character of his subsistence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  express image of his person, and 
† bearing, or ruling  note a upholding all things by the word of his power, when he had by himself 
* wrought the cleansing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purged our sins, sat down on the right hand of the majesty on high;]  
Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible, Joh. 1. 18. and having perfect dominion over all, and accordingly administering all by his divine power, having by his death and resurrection done his part toward the justifying and sancifying us, pardoning our sins, and reforming our wicked lives, he ascended to the right hand of his Father in heaven, there to sit, as having finished that part of his priestly office, which consist: in sacrificing, to which they that were separated were appointed to stand before the Lord, Deut. 10. 8. and there to reign, and as a king to defend his faithful servants, and punish his enemies;  
4. Being made so much note b 
† superior  better than the Angels, as he hath by inheritance obtained a more excellent name than they.]  
Paraphrase 4. And so is advanced to a superiority even over the Angels themselves, which you may discern by the compellations that are bestowed on him, far higher than any that are bestowed on the Angels:  
5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a father, and he shall be to me a son?]  
Paraphrase 5. As that of Son, in the second Psalm, which though in some sense it belong to David, yet is by the Jews themselves acknowledged in a more sublime sense to belong to the Messias; so likewise that 2 Sam. 7. 14. delivered to Solomon, as he was a type of the Messias, which in some degree true of him, was in a much more eminent manner to be understood of Christ:  
6. And again, when 
* it brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he bringeth in the first-begotten into the world, 
† is saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he saith,] And let all the Angels of God worship him.  
Paraphrase 6. And again when the Scripture Psal. 97. speaks of the Lord, that is, the Messias his reigning, v. 1. and in the process of the Psalm describes his entering on his kingdom, that which commenced at his ascending into the superior world (the heavens here v. 3. and c. 2. 5.) the express words of the Psalmist are v. 7.  
7. And 
* to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Angels he saith, Who maketh his Angel's 
† winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spirits, and his ministers a flame of fire.]  
Paraphrase 7. Whereas the titles which he gives the Angels, are no higher than of winds and flames, Psal. 104. 4.  
8. But unto the Son he saith, Thy throne, O God, is for ever and ever, a 
* the rod of uprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sceptre of righteousness is the sceptre of thy kingdom.]  
Paraphrase 8. But he gives far higher titles to the Messias, calling him the eternal King and God, mentioning his throne and sceptre, and his great justice in exercising his Regal power in succouring the faithful, and punishing the obdurate, and addressing to him in this dialect, Psal. 45. 62.  
9 Thou hast loved righteousness and hated iniquity; therefore God even thy God hath anointed thee with the oil of gladness above thy fellows.]  
Paraphrase 9 All thy doctrine and practice, thy words and thy example, have been designed for the advancing of all kind of virtue; and by way of reward for that, God hath entertained or treated thee more liberally than any other, (see note on Mat. 26. c. and on Act. 10. c.) preferred and dignified thee before all Angels and men.  
10. And, Thou Lord in the beginning hast laid the foundation of the earth: and the heavens are the works of thine hands.]  
Paraphrase 10. Another place, Psal. 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world, to the Messias, calling him Lord and Creator of heaven and earth, (which is a proof of what is added in the end of v. 2.) and adding,  
11. They shall perish, but thou remainest; and they all shall wax old as doth a garment:  
12. And as a vesture shalt thou note c fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.]  
Paraphrase 11, 12. They shall at last be destroyed, & in the mean time decay daily, be put off like clothes, and worn no more. Put the Messias shall continue immutable and immortal.  
13. But to which of the Angels said he at any time, Sat on my right hand, until I make thine enemies thy footstool?]  
Paraphrase 13. And accordingly those words spoken of him Psal. 110. 1. to this plain sense, that he should reign till all his enemies were subdued, and brought to the acknowledgement of him, that he should act a signal revenge upon his crucifiers, were never delivered, or applied unto any the most dignified Archangel, but only to this eternal Son of God.  
14. Are they not all ministering spirits, sent forth 
* for ministry for their sakes who are ready to inhe●● salvation, or deliverance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to minister for them who shall be heirs of salvation?]  
Paraphrase 14. The highest dignity that is bestowed on them is, that they are servants under God for the use of men or Christians, those especially who are now under persecution, and shall shortly be rescued out of it by a signal deliverance, and upon their constancy and perseverance secured of eternal salvation, (see c. 2. note b.)  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Upholding] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, fero to hear, and rego, to rule; and from the latter of them it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince. Agreeably to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is sometimes the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Num. 11. 14. Deut. 1. 9 may accordingly signify to rule, to govern, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to administer, as a Commander, or Governor, or Procurator of a Province; and so 'tis here taken, to denote the Regal power of Christ, to which he is advanced by his Resurrection.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Better than the Angels] When we read Isa. 52. 13. Behold my servant shall prosper, he shall be exalted, and extolled, and be very high, the Chaldee reads, my servant the Messiah. And Abrabaneel a Jew confesses, that the ancient wie men of the Jews did interpret that place of the Messiah, after this manner, that the Messiah should be exalted above Abraham, above Moses, and that he should be higher than the Angels themselves. And agreeably to this known doctrine of theirs it is, that the Apostle here writing to them thus speaks, signifying Christ to be indeed the Messiah, and so superior to the Angels themselves.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Fold them up] That this whole Text is cited out of Psal. 102. 25. 26, 27. 'tis evident. In that place of the Psalmist, the Sepruagint or Greek translation in the ordinary Copies read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt fold; and from that 'tis still continued here, at least our Copies read it so. But there is little doubt but that the reading of the Greek there was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt fold, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt change; for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they shall be changed, that follows, doth manifest; and so also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutavit, is thus ordinarily applied to changing of garments, 2 Sam. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he changed his clothes; and Gen. 35. 3. change your garments, the same word is again used. By which it is clear, that either the Copy here is by transcribers corrupted (as it is easy to suppose, when we remember that the Copies of the Greek psaltery reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might very easily occasion their conforming that which here they found to what was before them in the place from whence 'twas manifestly cited) or else that the Author himself, following the Septuagint, transcribed this testimony verbatim as the words than lay in the Copies of the Greek Bible, and did not reform it by the Original, the sense indeed, though a little changed, being not much di urbed by this other reading; it being the manner, when a man shifts or changes his suits, to fold and lay up that which is put off. If in the time of writing this Epistle the Septuagint were thus corrupted in the Copies, than this is likely to be the truth of it, it being ordinary for the Apostles to cite Scriptures as they were found then in the Greek Bibles, though they varied from the Hebrew, because those Greek Bibles, and not the Hebrew, were in use among those to whom they wrote. But if the corruption in the Psalms were of a later date, then 'tis probable that the transcriber of the Epistle corrupted it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That one of these is the truth, there will be little ground of doubting, though which it is it be not certain. Mean while the meaning of the place is clear, that the heavens shall be changed, after the manner of means changing their clothes, putting off the old and putting on new, that is, that there shall be new heavens, a new sort of world. The heavens having no more service to do to the earth, by enlightening and shining on it, shall be changed into a form which shall be most agreeable to the present employment or use of them.    

CHAP. II.  
1. THerefore we ought to give the more earnest heed to the things which we have heard, lest at any time we 
* fall away  note a should let them slip.]  
Paraphrase 1. Wherefore Christ being a prophet so much superior to all before him, c. 1. 2. and now elevated above Angels to his regal office in heaven, whereby he is certainly able to perform what he foretold, we ought in all reason to heed his predictions, which have been delivered to us from him (see v. 3.) and to make use of them as means to fortify us, that we be not tempted to apostatise and fall off from Christ, miscarry, and be lost after all this.  
2. For if the word spoken by Angels 
† became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was steadfast, and every transgression and disobedience received a just recompense of reward;]  
Paraphrase 2. For if the Law were given only by the mediation or ministry of Angels, and yet the threats on the breaking of that did come to pass (see note on 2 et. 1. d.) and all the sins committed by the Israelites against that were severely punished in the wilderness, and they that had provoked were not permitted to enter into the promised land of Canaan 3  
3. How shall we escape, if we neglect so great 
* or deliverance  note b salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;  
4. God also bearing them witness both with signs and wonders, and with divers miracles and 
† distributitons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gifts of the Holy Ghost, according to his own will?]  
Paraphrase 3, 4. How shall we avoid that punishment, or the like, being involved with the crucifiers in their destruction, if we do not now by constancy and perseverance make ourselves capable of that deliverance, which Christ first at his being on earth, and the Apostles that heard it from him, have assured us of, and which God himself hath testified both by many prodigies and ominous presages of it, and by giving them that have foretold this power to do miracles, and other extraordinary abilities of his Spirit, as he hath thought fit to dispense them, to one man one ability, to another another; by this means giving authority to their predictions.  
5. 
And that ye may know that what Christ hath thus foretold he is able to perform, ye are to know that all power is given to him in heaven and earth, which is a dignity far above that of the Angels; for God gave not them any Regal power to exercise now under, the Gospel (see note on c. 6. a.)  For unto Angels hath he not put in subjection the world to come, whereof we speak.]  
6. 
But this was given to Christ only. And accordingly of him are those words to be understood in the diviner sense, which the Author of Psal. 8. hath, that he is a mean and vile man in outward appearance, not worthy to be considered or regarded by God,  But one in a certain place testified of him, saying, What is man, that thou art mindful of him; or the son of man, that thou 
† regardest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  visitest him?]  
7. * Thou madest him note c a little lower than the Angels, 
† Thou hast lessened him a little while below 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou crownedst him with glory and honour, and didst set him over the works of thy hands.]  
Paraphrase 7. Who for the space of 33. years was subjected to a condition inferior to that of Angels; but then after his suffering in our flesh, he was by God most honourably advanced to the highest dignities, made the supreme ruler and King of heaven and earth.  
8. 
† Thou hast put all things, under his feet: for in putting all things under him, he left nothing unsubjected to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.]  
Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him, and he advanced above all created beings. This prophecy of the Messias cannot be fulfilled, if any enemy be left which is not brought under him: and from thence it is manifest, that there is a yet future subduing of his enemies to be expected; for as yet the Jews and Gnostics do persecute the Orthodox Christians, and are not subdued or destroyed, and the Christians delivered by that means.  
9 But we see Jesus, who was 
* a little while lessened below, v. 7.  made a little lower them the Angels, for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man.]  
Paraphrase 9 Only this we see already, that the Messias that was humbled for a while, even to the death of the cross, for the benefit of all mankind and every man in the world, is now after, and for that humiliation of his, rewarded and crowned with glory and honour, and a throne erected for him in heaven, of which this is but consequent that his enemies shall be made his footstool.  
10. For it became him for whom 
† were all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are all things, and by whom 
* were  are all things, in bringing many sons unto glory, 
† to consummate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to make the captain of their salvation perfect through sufferings.]  
Paraphrase 10. For God, the universal designer of all, in his wisdom foreseeing the oppositions and sufferings that would befall his people, believers, in this world, thought it fit that Christ his own Son, the author of their deliverance, should through sufferings come to his reward and crown, (see note on Phil. 3. 13.) that so he might after his own example deliver those that suffer constantly and patiently.  
11. For both he that sanctifieth and they that are sanctified are all 
* from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of one: for which cause he is not ashamed to call them brethren.]  
Paraphrase 11. For as among the Jews both the first-fruits and the whole harvest are of the same nature; and as the priest that wrought expiation, and the people for whom it was wrought, were of one beginning: so are Christ and all mankind of one making, and Christ and the Jews from one original, (to wit, of Abraham, v. 16. who was called One, Mat. 2. 15.) and therefore we must expect in our way to exaltation or deliverance, to pass through the like condition of afflictions: In which respects Christ and we are brethren, and we so owned by him,  
12. Saying,] I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee:  
Paraphrase 12. According to that of the Psalmist, saying,  
13. And again, I will put my trust in him: and again, Behold I and the children which God hath given me.]  
Paraphrase 13. Another proof also of the same (vix. that both Christ and we are brethren in this, both to pass by sufferings v. 10.) is that of Isa. 8. 17, 18. where first he speaks of waiting on the Lord that hideth his face, and withal trusting in him, being confident of his uncovering his face, giving deliverance, in whatsoever adversity relying and depending on him, thereby noting that he is to pass through such, and after specifying and instancing in himself and his children given him by God, that is, (in the antitype to Isaiah and his children, given him by God for a sign) Christ and all faithful Christians, which are his children spiritually begotten to him by God.  
14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same: that through death he might 
† evacuate, frustrate  note d destroy him that had the power of death, that is, the devil,]  
Paraphrase 14. Seeing therefore that Christians or believers, those that are to be brought to heaven by Christ, are here in humane flesh and sufferings, and seeing that brethren or fellow-childrens are of like natures, Christ therefore, who is called our brother, is to be supposed to have part with us in flesh and sufferings, and so to suffer also: And by so doing he was to frustrate and make void the devil's design, (which was to keep men for ever under the power of death) to rob death of its sting, and to rescue men from the bands or power of death, by a resurrection from death to life.  
15. And deliver them who through fear of death were all their life time subject to bondage.]  
Paraphrase 15. And so take away all that fear of persecutions and death itself, which makes men so cowardly, and keeps them in such awe, that is, in a most unchristian and servile condition, whilst they see no hope of deliverance.  
16. 
* For he doth not any where lay hold on Angels, but he layeth hold on the seed of Abraham  For verily he note e took not on him the nature of Angels; but he took on him the seed of Abraham.]  
Paraphrase 16. For 'tis not said any where, that he catches hold of Angels as they are falling, or running, or carried captive from him, to save or rescue them from ruin, or to bring them out of captivity; but only to men doth he this favour peculiarly.  
17. Wherefore in all things it behoved him to be made like unto his brethren. that he might be a merciful and faithful high priest, in things pertaining to God, 
† to expiate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to make reconciliation for the sins of the people.]  
Paraphrase 17. And therefore he was not to come in an Angelical glorious guise, but in an humble suffering condition, whereby he is the better qualified to have compassion on those that are in any sad estate, and we thereby secured that he will discharge his priestly office faithfully, and negotiate for us in all affairs between God and us, (see note on Act. 13. i) but especially by suffering obtain pardon for us.  
18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.]  
Paraphrase 18. For by the sorrows which himself suffered, 'tis very proper and agreeable that he should become compassionate, and willing to relieve those that fall into the same or the like evils, that are under the sharpest persecutions in this life.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Should let them slip] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase used from the water, which when 'tis not kept within limits, falls away, runs about. Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to be lost or fall away; and so Prov. 3. 21. when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall not away, is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but keep; and so here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take heed, and therefore the Syriack render it, lest we fall, and so the Arabic Interpreter also. And accordingly Theophylact hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us not fall away, let us not perish; to note, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the easiness of the fall, and heaviness of the ruin.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Salvation] It may here be matter of some question, what is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation, or deliverance. Three notions of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been oft mentioned: one for escaping out of the vicious customs of the world, repentance and conversion to Christ, receiving the faith (see Note on Luk. 13. b.) the other for deliverance out of calamities, (from whence comes a third notion, for etneral bliss in heaven, as an eternal deliverance from all evil, whether of sin or punishment:) and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken for that eminent deliverance from persecutions, which was to befall the faithful at the time of the utter destruction of the Jews, (see Note on Rom. 13. c.) If the word be here used in the first notion, than it must signify the preaching of the Gospel, the means of converting and bringing men to good life. And so it may possibly be, comparing the Gospel here delivered by Christ with the Law delivered by Angels. The second notion also having two parts, one to signify a signal deliverance here, another to signify eternal salvation, it is not impossible that both here and c. 1. 14. it should belong to the latter of these, especially there where there is mention of inheriting it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But yet the former of these two latter notions, that for the signal deliverance of the faithful, long promised, and at the writing of this now approaching, and 1 Pet. 1. 5. called the deliverance ready to be revealed in the last season, may very probably be it that is here meant in both places. In the former, c. 1. 14. where the Angels are said to be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ministry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for them that are ready to inherit this deliverance, that is very agreeable to the manner of expressing it elsewhere, by his coming with his angels, or holy myriads, to punish the Jews and rescue the faithful Christians; and accordingly in the 7th of the Revelation the Angel is sent to seal the faithful, when the rest are to be destroyed by the four Angels. And this deliverance being a fatherly act of mercy in God, made over by promise to all that should persevere, may well be said to be inherited by such; and the nearness of it at that time, every where spoken of, may be denoted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their readiness to receive it, as in Peter it was ready to be rebealed. And so for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, if we will judge by the Context, it must most probably signify this. For first, this will by the consequents appear to be the design of the whole Epistle, (See Note on the Title a.) to fortify the believing Jews by the approach of this deliverance: Secondly, the Epistle beginning with Gods speaking in these last times by Christ, as he had formerly by ordidinary Prophets, c. 1. 1. and the rest of that Chapter being spent in the setting out the dignity of this Prophet above all, even Angels themselves, he applies it to this very matter c. 2. 1. that they give heed to what hath been thus foretold by Christ, lest they should fall away, and this enforced by the danger of so falling, v. 2, 3. and by the greatness of th● deliverance, such as was thought fit to be foretold by Christ and his Apostles, who were furnished with power of working miracles to confirm their prophecy. Where, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that began to be spoken of, v. 3. is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things heard, v. 1. so both are fitly appliable to this matter, which we know Christ solemnly foretold, Mat. 24. and the Apostles in their preachings, and in their Epistles (See Note on the Title of the Epistle to the Romans, 2.) And thirdly, the consequents in this Chapter agree to this interpretation, where Christ is set out as a King, v. 5. all things to be subjected to him, which being not yet fulfilled, as long as his enemies prosper and prevail against the Christians, that is there used as an argument that some farther exercise of this power of his, some deliverance of the faithful, was yet to be expected. So again v. 9 where he is exalted by way of reward for his sufferings, that by the same way as he passed they might pass also, that is, through persecutions to deliverance, v. 10, 11. and so be as his brethren, v. 12, 13. which in the last verse of the Chapter is expressed by his succouring them that are tempted, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  relieving them that are persecuted (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation signifies:) and so on in the next Chapter, where by occasion of the mention of the Israelites provoking, and being excluded Canaan, he reinforceth his exhortation of not falling off, that they may enter into God's rest, which expects the Christians; which that it belongs to this matter of their deliverance from persecutions, and Haltionian days attending it, see Note c. on ch. 3. So likewise may the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted ch. 9 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Where the mention of Christ's second appearing or coming, and that quite contrary to the first, (when he came to die for our sins) a coming in power to destroy his crucifiers, may very fitly determine it to that deliverance which the persecuted Christians that held out constantly, in expectation of his making good this his promise to all such, should reap by it: But not so in any of these as to exclude, but farther to comprehend, that eternal deliverance which we ordinarily call salvation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. A little lower] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double notion, in respect of quantity, or of time. Psal. 8. 5. whence this verse is taken, as the comparison is set betwixt Enosch, or Ben Adam, the lowest man on earth, and the heaven and Angels; so the words will bear the first sense, that man is little lower than the Angels: but as those words were a prophecy, and the application of them here an enunciation concerning Christ, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time, and signifies a little while.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Destroy] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate, evacuate, invalidate, take away all force or power from any, hath been formerly said, Rom. 7. Note a. And so it must be taken here; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devil's design, and cancel that deed by which, upon sins coming into the world, men were bound over to death. For by Christ, though death temporal be not quite taken away, yet it is robbed of the sting and victory, or reigning power over man, who by Christ is rescued from death, that is, from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death) and raised to eternal life; and mean while, while the body lies in the grave, 'tis but as in a still, quiet sleep, a freedom from the pressures of this life, and so hath nothing of evil or formidable in it. This notion of the phrase doth fitly belong to it here, where it is laid as the foundation of comfort to them that dread persecutions, because they fear death, v. 15. by assuring them that Christ hath taken away the sting of death, and that consequently, if they that are now under pressures for Christ do not outlive them, or enjoy the promised deliverance here, yet death shall be no loss or diminution to them, they shall rise to eternal life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Took not ●n him] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best expressed by chrysostom in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when mankind fled, fled far from him, Christ pursued and caught hold of it. The word is interpreted by Cicero cont. Pison. by retinere ad salutem, i. e. man, aut laciniâ, prehendere ac retinere eum qui se it perditum, to hold one back, by that means to save him, to catch by the hand or garment, and hold him that is about to destroy himself. And this Christ did by fastening on our nature in his Incarnation, wherein the Angels were not concerned; for he did not so to them, but only to us, according to that of the Ancients, that that which was not assumed was not ransomed by him, that the nature of man being only assumed by Christ, and not the nature of Angels, man only had the benefit of it; all his coming and preaching designed to bring sinful man to repentance, but not to recall or recover the lapsed Angels.    

CHAP. III.  
1. WHerefore holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession Christ Jesus,]  
Paraphrase 1. Upon these grounds may most reasonably exhort you, my Christian brethren, who are called and admitted to the same common faith, disciples of this crucified Saviour, to consider and imitate Jesus Christ, who was sent with commission by his Father to preach that Gospel to us which we profess, and to ratify it with his own blood, the effusion of which denominates him our high priest, who sacrificed himself for us,  
2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.]  
Paraphrase 2. And hath with all fidelity discharged his office, to which he was designed by God in every particular, in like manner as is affirmed of the fidelity of Moses, who governed and administered not any one part, but all the house of Israel.  
3. For this man 
* was vouchsafed or had more honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 1 Tim. 5. 17.  was counted worthy of more glory than Moses, in as much as he who hath note a builded the house hath more honour than the house.]  
Paraphrase 3. Nay Christ's condition is much more honourable than that of Moses, as far as that of the master of the family above any the most eminent servant in the house.  
4. For every house is builded by some man; but he that built all things is God.]  
Paraphrase 4. For every family or kingdom hath some original or founder; but God is the founder of all, both of the Church of the Jews, and now of the Christians: and such is our Christ, of whom now we speak.  
5. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be 
† spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after;]  
Paraphrase 5. And indeed Moses' fidelity was only as that of a servant, or officer, in giving or promulgating those commands which God commanded him to promulgate;  
6. But Christ as a son over his own house, whose house are we, if we hold fast the confidence and the note b rejoicing of the hope firm unto the end.  
Paraphrase 6. But Christ was as the eldest son, who is the master and ruler of the family, and that family of his are we, if we continue our Christian profession courageously, in despite of all fear (see note on John 7. a.) and our cheerfulness in all that befalls us here be founded on our hope of deliverance and relief from Christ, on those terms on which he hath promised it.  
7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice,  
8. Harden not your hearts as in the provocation, 
* according to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the day of temptation in the wilderness,]  
Paraphrase 7, 8. Which is an obligation to us to adhere to Christ, and persevere, whatsoever difficulties we meet with, and not to apostatise or fall off from him, as the Israelites did, when the Scripture saith of and to them, Psal. 95. 8. To day if ye etc. that is, Take heed that ye bring not destruction on yourselves, by revolting from and rebelling against God, as your forefathers did, ten times after their coming from Egypt, Num. 14. 22.  
9 
† where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When your fathers tempted me, proved me, and saw my works forty years.]  
Paraphrase 9 While they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw done, for the space of so many years together.  
10. Wherefore I was 
* wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grieved with that generation, and said, They do always err in their heart; and they have not known my ways.]  
Paraphrase 10. Which was a grieving and wearying of my patience, they never doing what they ought to do, but always the contrary to that.  
11. 
† therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So I swore in my wrath, 
* If they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they shall not enter into note c my rest.]  
Paraphrase 11. Upon which my irreversible oath went out against them, Num. 14. 23. and 28, 29, 30. that they should never come into Canaan, but leave (every one of them, but Caleb and Joshua) their carcases in the wilderness.  
12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.]  
Paraphrase 12. And therefore let the terrors of that Scripture move you, and from the example of those murmurers and complainers (that were perpetually mutinying against God when any hardship approached them, ready to turn back into Egypt upon every slight fear and discouragement, and for so doing were excluded from the promised land and rest) do you take heed, lest the present discouragement and pressures, meeting with covetous or fearful hearts, make you fall off from the Christian profession or practice.  
13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin.]  
Paraphrase 13. But daily cheer up one another with incitations and exhortations to persevere, that none of the baits that are now abroad in the world, those of the Gnostick heresy, which undertake to secure your fears, and gratify your lusts, be able to gain in upon you.  
14. For we are made partakers of Christ, if we hold the beginning of 
* or, his confidence, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our confidence steadfast unto the end.]  
Paraphrase 14. For all our Christian profession hitherto will stand us in no stead, unless we persevere constant unto the end, in the courage and patience which himself hath exemplified to us, (see note on c. 11. a.)  
15. 
And thus the words in the Psalmist lie, To day, etc.  While it is said. To day if ye will hear his voice, harden not your hearts, as in the provocation.]  
16. For some when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.]  
Paraphrase 16. Whence it appears that some that were first obedient, that heard and received the Law from heaven, did after rebel, and fall off, and murmur against God: but Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of Egypt: which may be matter of admonition to you, that you imitate those few that adhered to, and not the many that fell off from God.  
17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?]  
Paraphrase 17. And so when it is said that he was provoked and wearied with them forty years, 'tis apparent it was with those disobedient murmurers that would have gone back to Egypt, and never a man of them came to Canaan, but died every one of them in the wilderness; and that may be warning for us.  
18. And to whom swear he that they should not enter into his rest, but to them that 
† were disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  believed not?]  
Paraphrase 18. Lastly, when 'tis said that he swear they should not come into Canaan, 'tis apparent who they are that do not come, the contumacious murmurers, v. 10. which gives us this matter of observation, that those that would not trust God with their preservation, shall be sure to be destroyed by that means by which they expect to be preserved, by going back, renouncing God's conduct; and so will it be with you, falling off from Christ will bring certain ruin on you.  
19 So we see that they could not enter in because of unbelief.  
Paraphrase 19 And so the short is, that unbelief and falling from God upon our carnal fears, or impatiences, or murmurings at the present persecutions and hardships that befall Christians, will deprive us of all reward of our faith, as it did the Israelites, that followed Moses for a time, but afterwards fell off.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Builded the house] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to build a house, is here an Hebrew form of speech, in which language, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifies not only the material house, but those that inhabit it, the household or family, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prepare or build, is answerable to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies to build, so it is vulgarly used for begetting, so far that Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the ordinary word for a son, comes from thence; and so to build a house is to beget or raise a family, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but a periphrasis of a Pater familias, the father or master of a family.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. Rejoicing] That glorying and rejoicing are one in the New Testament is sufficiently known, and that there is no difference unless of degrees, the glorying being the higher of the two. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so again that hope signifies the hope in God, reliance on him in expectation of the performance of his promise in the most improbable season, even when all things in respect of this world are most improsperous and adverse. And therefore that hope being the foundation of all a Christians rejoicing, especially of that which is in time of affliction (and accordingly the phrase used Rom. 12. 12. rejoice in hope) this will clearly be the meaning of this phrase; The rejoicing in all that befalls us here, founded in a sure hope of receiving abundantly from God both here and in another world. And this is here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free confession of Christ in time of persecution. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory, or rejoice, in hope of the glory of God; which is there attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not only so, but we glory in afflictions, v. 3. which the Apostle really doth, 2 Cor. 11. 23. boasting distinctly of his toils and stripes and imprisonments, and 2 Cor. 12. 9 most gladly will I glory in my weaknesses, that is, the afflictions that have befallen me. Contrary to which is sorrowing as they that have no hope, 1. Thess. 4. and forsaking or falling off through persecution.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. My rest] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's rest, in this place is evident, both as it respects Moses' time, and david's: One rest there was expected in Moses' time, the coming into Canaan, another in david's, the bringing the Ark (to which the public service of God was consequent) to jerusalem. So saith R. Solomon on Ps. 95. the land of Israel, and also jerusalem, which is called a Rest, as 'tis said, This is my Rest for ever, here will I dwell. According to which there must be in that Psalm a double rest literally understood: First, that peaceable, prosperous possession of the promised land of Canaan, which after all their expectation and endurance they should at last enjoy, (all that obeyed God) whereas God's oath is gone out against the disobedient murmurers, (that revolted from God, and in their hearts returned to Egypt again) that they should never enter into that rest. Secondly, the enjoyment of the privileges of God's presence in the Ark, and afterwards in the Temple, God's public and solemn worship. That the phrase doth certainly belong to both of these may appear by the original of it, which we have Deut. 12. 9 Ye are not as yet come into the rest, and to the inheritance which the Lord your God giveth you: where the rest is the quiet possession of that inheritance so long promised them by God, (as Ruth 3. 1. seeking her rest is getting her a quiet, prosperous condition, and belongs there to getting her an husband which was childless, that it may be well with thee, as there it followeth) and it is more fully explained v. 10, 11. When ye go over jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that you dwell in safety; Then there shall be a place which the Lord your God shall choose to cause his name to dwell there, thither shall ye bring your burnt offerings, etc. Where 1. the reason is manifest why it is called Gods rest here, because God giveth it them, it is an eminent act of his power and mercy that they ever come to it; 2ly, it is clear that the rest consists in the expulsion of their enemies, their quiet and safety, an immediate consequent of which is their peaceable public assembling to the service of God at jerusalem. Now as 'tis the judgement of the learned jews, David Kimchi, etc. that the state under the Messias is fore-typified by that rest of Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come which shall be all Sabbath, saith Solomon jarchi on Ps. 92. so here it appears by this author's application of it. And accordingly we may discern what is the meaning of God's rest, which c. 4. 1. is said to be promised the Christians, even that which is most literally expressed by that description of that rest in Deuteronomy, viz. a quiet and safety from the persecutors, prosperous, peaceable days for the public worship and service of God, which should now shortly befall the Christians by the destruction of their persecutors, the unbelieving Jews, who, as the Canaanites, when they had filled up the measure of their iniquities, should shortly be rooted out. The only thing farther to be observed, (and wherein the parallel was to hold most remarkably, and which is the special thing that is pressed in this place) is the fate of the disobedient, murmuring Israelites, which were so impatient of the hardships that befell them in their passage toward this rest, that they frequently and foully fell off from God, and returned to the sins and idolatries and villainies of heathen Egypt, from whence they were rescued by God; all these were excluded from this rest of Gods giving, their carcases fell in the wilderness, and of that whole generation only Caleb and joshua, which were not of the number of these provokers, attained to that rest, were allowed entrance into Canaan. And just so the Gnostick Christians, those that in time of persecution forsook Christ, and returned to the heathenish, horrid villainies from, which Christianity was designed to rescue them, were never to enter into this rest of Gods, were certainly to be destroyed with the Jews, with whom they struck in and complied, and desiring to save their lives, should lose them, using their own ways to attain their rest or quiet, should miscarry, and never have part in God's rest: whereas all that have believed, c. 4. 3. that is, that have or shall adhere and cleave fast to Christ in the present persecutions, andnever murmur, nor provoke, do certainly enter into this rest; (as many as survive these persecutions,) happy, Haltionian days of a peaceable, prosperous profession of Christianity were very shortly to attend them. And this is a sufficient means of explaining and understanding that whole 4th Chapter of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Rest and the Sabbatisme (as that is distinctly severed from the seventh day's Sabbath ver. 4.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth (and is now shortly to be had) to the people of God, the faithful, sincere, constant Christians, the true Israelites, v. 9 and so v. 10, 11. where also the parallel is observed betwixt this rest of Gods giving, and that Sabbatick rest, which God is said to have rested on the seventh day. For as that was a cessation from all the works of the six day's creation, v. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  10. so is this rest that is now to befall the Christians a remarkable, discernible cessation from all the toils and labours that their persecutions under the Jewish unbelievers had brought upon them, and is accordingly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest, or release, to the persecuted, 2 Thess. 1. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, days of refreshment, or breathing, from these toils. See Act. 3. Note a. According as it fell out in Vespasian's time, immediately after the destruction of the Jews. See Note on Rev. 1. d. And thus when death is mentioned as the release of the Confessors from their sufferings, Rev. 14. 13. it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their resting from their toils, or labours. See Rev. 14. c. And it is father observable to this purpose, that the institution of the Sabbath among the Jews, though it be in Exodus 20. transcribed as a copy of God's seventh days rest, yet Deut. 5. where that commandment is again repeated, 'tis set parallel to, and commemorative of, the deliverance out of Egypt, Remember thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm, therefore the Lord thy God commanded thee to keep the sabbath day, v. 15. By which it appears how fitly, and with what analogy to Scripture-style, this deliverance from persecutions, and days of peaceable serving of God, are here styled a rest, that had long been promised, and now approached the Christians. For as the Jewish Sabbath in some things resembled the rest after the Creation, (in being a cessation from works of weight and difficulty with which formerly the person was exercised, and so also in respect of the time of observing it, the seventh day) but in other things is the represencation and commemoration of the deliverance out of Egypt, in respect of the tasks and stripes from which they were freed, and of the plentiful condition to which they were brought; so may the word rest, prophesied of by the Psalmist, both as it iconcerned the Jews in David's time, as still future, both after the Creation, and after the entering into Canaan so many years, and as it yet farther respected the times of Christ, be fitly interpreted rest from persecutions, and have one eminent completion in this, the Christians peaceable enjoying of Christian assemblies, which was now through the conduct of God approaching them.    

CHAP. IU.  
1. LET us therefore fear, lest a promise being left us of entering into his rest, any of you should seem 
* to miss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to come short of it.]  
Paraphrase 1. Upon those words of God c. 3. 15. (an ominous admonition, if it be not heeded) we have great reason to fear, lest that promise of coming to God's rest, (as for those others, to Canaan) being made to us, a promise of deliverance from our persecutors, and peaceable days of professing the Gospel attending it, (see c. 3. c.) we may yet (see note on Mat. 3. f.) by our disobedience miss of attaining to it.  
2. For unto us was the Gospel preached, as well as unto them: but the word 
† of hearing, or which was heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preached did not profit them, note a 
‖ who are not by faith united to them that have heard  not being mixed with faith in them that heard it.]  
Paraphrase 2. For as they had the Law of God, the Decalogue, delivered unto them, so we have the Gospel, the new Law of God, preached by Christ on that other mountain, Mat. 5. 6, 7. But as then, so here, this word of God being only heard, and not digested by faith, will not be profitable, or stand them in any stead that have heard it, it being the practice of the Gospel-precepts, patience and constancy, etc. which will advantage any. Or, we must to our hearing God's word, add both obedience and Communion with all Orthodox Christians, or else the word will benefit us nothing.  
3. For 
* or let us which have believed, enter into the rest, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works 
† had been done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were finished from the foundation of the world.]  
Paraphrase 3. For as there is such a thing as a rest yet future, for us to hope for, so it is most certain, that this is only for constant persevering believers to enter into; and such must we be, if we mean to enter into God's rest. By God's rest, I mean not that which is so oft called by that name, the Sabbath of the seventh day after the creating of the world in six days; there are more rests of God beside and after that. That mentioned in the Psalmist, Psal. 95. 8. is called God's rest, though it were many years after the creation of the world: And so there is now a yet future rest for us, happy, peaceable, Haltionian days here in the Church of Christ now persecuted, which shall shortly come, after the destruction of Christ's enemies, quiet seasons of worshipping of God (answerable to that Canaan that the Israelites (all but the murmure●s) possessed, after the expulsion of God's enemies, the Canaanites, etc.) which they that hold out, and are not discouraged by the present pressures, shall attain to, if they live so long, and however an eternal rest in heaven. And it nearly concerns us now to attempt to enter into that, and to be very careful to do so.  
4. For he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works:]  
Paraphrase 4. For one place of Scripture speaks of that first sabbath immediately after the creation, thus, And God etc.  
5. And in this place again, If they shall enter into my rest.]  
Paraphrase 5. And another in the Psalmist, long after, mentions this other rest as still future: which as it cannot refer to that after the creation, so neither can it to that of the Israelites in Canaan, being written after them both; but in the first sense, to David's time, being a promise to them of that age, that if they would then come in and hearken to the voice of God, after all their former rebellions, their land should be truly what it was promised to be, a rest to them, no Midianite, Philistine, or Canaanite should disturb them, their ark should be no more captive, but rest with them for ever in Jerusalem: and in a second mystical sense, to these times of the Gospel, to which the Jews acknowledge that Psalm to belong, and wherein God by Christ was present among them, (the highest completion of what was obumbrated by the Ark or Temple) but should be taken away from them, if they did not timely believe on him.  
6. Seeing therefore it remaineth that 
* some enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  some must enter therein, and they to whom it was first preached enter not in, because of 
† disobedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unbelief;]  
Paraphrase 6. Seeing then there is such a thing as a rest for some to enter into, and the Israelites that came out of Egypt, through their disobedience, failed of entering into it,  
7. Again, he 
* defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  limiteth a certain day, saying in David, To day, after so long a time as it is said, To day if ye will hear his voice harden not your hearts:]  
Paraphrase 7. And again seeing the Psalmist, so long after the Israelites entering into Canaan, speaks of a set time of entering into his rest, and that at that time still future, and yet farther typical of somewhat under the Gospel,  
8. For if 
† Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jesus had given them rest, than would he not 
* have spoken of another day after these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  afterward have spoken of another day:]  
Paraphrase 8. (For if Joshus, which is in the Syriack dialect called Jesus, (see Act. 7. 45.) had completed that prophecy by leading them into it whom Moses had not led, the Psalmist would not then have spoken of another future,)  
9 There remaineth therefore 
† a sabbatizing Cos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a rest to the people of God.]  
Paraphrase 9 It from all these premises clearly follows, that there is now for Christians a rest still behind, which all that adhere fast to Christ shall now have their parts in, and of which that place in the Psalm is a typical prediction, see note c. on c. 3.  
10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.]  
Paraphrase 10. And this rest is a rest from toil and labour, a quiet repose of the Church, as of the Ark at Jerusalem, in a free exercise of the true religion, such as will be had after the destruction of the persecutors, parallel to that sabbath wherein God rested from his labours, and hallowed it a day unto his service.  
11. Let us labour therefore to enter into that rest, lest any man fall off after the same example of 
* disobedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unbelief.]  
Paraphrase 11. Let us then set carefully about this design of getting our parts in this rest, and that must be, if we fall not from these promises and hopes through disobedience, as the Israelites sell from their rest in the promised Canaan.  
12. For note b the word of God is 
† living and active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the 
* nerves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  joints and marrow, and is a discerner of the 
† 〈◊〉 thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thoughts and intents of the heart.]  
Paraphrase 12. And let us not think to deceive or escape that vengeance that expects all that fall off from Christ, how closely and cunningly soever they do it: For what Christ hath foretold, that he that will save his life shall lose it, and that they only that hold out and endure to the end shall escape, is sure to prove so true, that there is no hope by the most artificious dextrous managery to avoid the force of it, the word of God being like God himself, vital and operative, piercing into the depths and secrets of men, distinguishing between those which are the hardest to be discriminated, the true and the hypocritical Christian, and when the actions do not discover, searching into the thoughts and most cunning contrivances (as the priest in dissecting the sacrifices, observes and separates those things which are most secret, and closest joined together.)  
13. Neither is there any creature that is not manifest 
* before it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his sight: but all things are naked and note c 
† cut down the back,  opened unto the eyes of 
* that of which we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him with whom we have to do.]  
Paraphrase 13. And no man shall be able to disguise himself so cunningly but he shall be discovered, disclosed, laid open and bare, as the sacrifice when 'tis first flayed, then cut down the back, and all laid upon and discernible before the priest.  
14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.]  
Paraphrase 14. On these considerations therefore, (the rest which is promised upon our constancy, and the certain ruin if we do not persevere) and withal having such an example before our eyes, Christ, that having, suffered, ascended through the clouds unto the right hand of the Father in the supreme heaven, which is a token to us, that sufferings are the way to exaltation, let us take heed, and be sure, that whatever opposition or afflictions we meet with in the way, we be not discouraged from our course of Christianity, and the acknowledging and professing it publicly.  
15. For we have not an high priest which cannot 
† have compassion on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be touched with a feeling of our infirmities, but was in all points tempted, 
* after our likeness, except sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like as we are, yet without sin.]  
Paraphrase 15. For Christ our high priest, that is entered into heaven before us, hath also suffered before us all that we can suffer, and so will be sure to be sensible of our condition, and to assist, and aid, and relieve us, that if we be not wanting to ourselves, we shall be able to stand.  
16. Let us therefore come 
† with freeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boldly unto the note d throne of grace, that we may obtain mercy, and find grace 
* fon a seasonable relief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to help in time of need.]  
Paraphrase 16. And accordingly let us adhere to him, and pray confidently to him, make an open free discovery of all our wants and requests to God, who though he sits upon a throne, yet sits there to hear our requests most freely, (see Joh. 7. a.) to relieve us in a fit season, and will do so, when we most want and least look for it.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Not being mixed] If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading, then questionless that being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the English rendering is proper, being not mixed with faith— But it is certain that S. chrysostom read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative case Plural, so as to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them, who are said not to have been profited. This is clear by that passage in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for by not being mixed they were not profited, which supposes the not mixing and not profiting to belong to the same persons. And so Theophylact expressly reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & upon that reading proceeds all his interpretation. If therefore this be the right reading, as not improbably it is, than the rendering is evidently this; But the world that was heard did not profit those who were not by faith joined, or united, to them which heard. Thus Theophylact interprets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not mixed, that is, not united or agreeing by faith with them that heard, (that is, saith he, that believed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for these are said to be hearers indeed) but breaking off from them. To this S. chrysostom accords in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— This is that which he saith, They heard, saith he, as we hear, but they received no profit: do not you therefore think that by the hearing the word preached ye shall be profited, seeing they also heard, but were profited nothing, because they believed not. What there follows in S. chrysostom of those that were with Caleb and joshuah, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing they were not joined with the unbelievers, that is, agreed not with them, they escaped the punishment which went out against them, Theophylact professeth not to understand; This, saith he, chrysostom saith according to his great and deep wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he hath not given me, unworthy man, to understand how he said it. Where yet I suppose the riddle not so inextricable, viz. that that passage of S. chrysostom was rather delivered ex abundanti, over and above what was necessary to the interpreting of the words, then designed to set down who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he had set down clearly before, viz. that the disobedient or unbelieving Jews were they: which being said, he farther adds on the other side, that Caleb and joshuah, and those that were with them, associated not with the unbelievers, etc. which certainly was true also; for as the unbelievers joined not with them, so neither they with the unbelievers. Having thus expatiated, he retires again, and observes somewhat from the Critical notation of the word; He saith not (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they consented not, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mixed not, joined not with them; in which words he speaks not of Caleb and joshuah, as in the last period he had done, but of those of whom S. Paul spoke, that is, of unbelievers: and so I doubt not but that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupt, and should be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they seditiously differed, or departed, from them, who (as he adds) were all of one and the same mind; which he observes on purpose to make the parallel more complete betwixt those provoking Israelites then, and the Gnostick heretics, referred to in that Epistle, who broke union, divided schismatically and seditiously from their Bishops, as those from their leaders Caleb and joshuah. That this was his meaning, appears by his conclusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In this word he seems to me to intimate a sedition; which I suppose a competent evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the right reading. The corrupting of which word was it (as appears) which made S. Chrysostom's meaning so unintelligible to Theophylact, it being indeed by this means wholly mistaken by him. Meanwhile it is not easy to divine what caused the Author of the Annotations on that place of S. chrysostom to express his wonder whence that Father took that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adding that it was neither in S. Paul, nor in the place of Numbers, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle was visible before him, in tha● place, Heb. 4. 2.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Word of God] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word of God, should signify Christ, the eternal Word, is not impossible, it being among the Jews the known title of the Messias (see Luk. 1. Note b.) and to that the mention of eyes v. 13. doth somewhat incline it. But this phrase being not elsewhere found in this sense in the New Testament, save only in Saint John's writings, who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is more reasonable here to take it for the word of God, that is, that which had been delivered by Christ, and particularly that severe sanction and denunciation of judgement against all that hold not fast to him in time of temptation, those that openly or clancularly deny him by their words or actions. For it must be observed, that this Epistle being accommodated to the present condition of the Christians in Judaea, who were now daily solicited by the Gnostics, and drawn off from their constancy and purity, doth labour by all arguments to fortify them. And in this Chapter doth it by two arguments, one depending on the other. First, from the advantages which they shall reap by a constant adhering to Christ; not only eternal rest in heaven, an ample reward for all their persecutions, whatever they are, but even in this life more peaceable days of professing and worshipping Christ, when the unbelieving Jew's the persecutors should be destroyed, and that time was now at hand, c. 10. 37. And this hath formerly been explained to be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest, that is here spoken of, a rest from the labours, that is, wearisome persecutions and pressures that lay upon them. This he resembles to the Israelites Canaan, as in the refreshment that it yielded the people of God after a sad travail in the wilderness, so in the propriety that the faithful servants of God had in it, none but they admitted to it; when they that had been brought out of Egypt, and received the Law from God's mouth at Sinai, and so were highly favoured and dignified by him, yet upon their murmuring and falling back toward Egypt in their hearts, through impatience of hardships and the like (herein directly parallel to the Gnostics, and those that were seduced by them, who either secretly or openly forsook Christ in time of persecutions) were cut off and destroyed in the wilderness, and not a man of them entered into Canaan. And accordingly the second argument is here taken from the severity of Christ's denunciations against these (every where in the Gospel) which shall thus fall off from him, the seed on the stony ground, and they that are scandalised in him, and they that seek to save their lives, etc. which denunciation, saith the author here, shall like a divine vengeance (sharper, saith Theophylact, than war or sword was to the rebellious Israelites,) certainly find out every one that is obnoxious to it, how secretly soever he have contrived it. This is here rhetorically and figuratively expressed by the resemblance of a priests knife cutting up the sacrifice, proceeding and entering into the least and the most secret parts of it, the nerves the least, and the marrow the inmost parts. And all this meant but to assure them that they which thus fall off shall never be concealed. This vengeance foretold will find them out, if they be not careful to make good their constancy, and so to be of the number of those to whom the rest is promised: which is the meaning of that exhortation ver. 11. which this is set to back, as the reason of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for the word of God is living, etc. Upon which it follows, ver. 14. that we should therefore hold fast our profession, or a vowed confession and acknowledgement of Christ, considering what he hath suffered before us, by which we may be sure that he will assist and relieve us if we stick fast to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Opened] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath been much doubted of. I conceive it is most clearly that which Phavorinus thus expresses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it signifies to cut in two, to divide down the Spina dors● (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spondyls of the back-bones;) and so it belongs clearly to the custom of the Priests, in examining the sacrifices whether they were entire and without blemish or no. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to try and search the sacrifices, (as in Lucian etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The priests put a crown on the beast's head, and having first searched it a great while, if it be perfect, they bring it to the altar,) and among the Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look as a Momus or Censor, and consider whether there were in the sacrifice any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blemish, whether all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immaculate and unhurt. They that did this were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who to that end used to flay the body first, and then cut it down the neck or backbone called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and being so cut to lay it upon the Altar, that the Priest might search and look into the inwards, and, as Philo saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is hid in the belly, etc. To which refers that of Solomon Prov. 20. 27. The spirit of the man is the candle of the Lord, searching the hidden parts of the belly. As therefore the entrails of the sacrifice and the most secret parts are conspicuous to the Priest by the help of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by cutting the sacrifice thus down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neck, or backbone; so are all before the word of God, the most secret things, discerned and seen into: & that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  naked, in reference to flaying, taking off the skin with which the flesh was clothed and covered, and cut down the back also. Thus saith Isidore Pelusiote Ep. l. 1. 94. that the phrase here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by a metaphor of consecrated beasts brought to sacrifice; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For as they being flayed are made naked and devested of all the visible covering, and show the placing of those things which were hid within, and are cut down the backbone, to the end that he may search and look into every bone and part, that all may be cleansed (or found to be pure) before they are sacrificed; so, etc. Hence is that of Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies discovered, and made manifest.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Throne of grace] The Jews mention a double throne of Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of pity or mercy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of judgement: and they add that, when sitting in the throne of judgement he sees the multitude too great of those that deserve punishment, he than removes to the throne of mercy, or pity, that is, of pardon.    

CHAP. V.  
1. FOR every high priest 
* being taken from men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taken from among men is 
† constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins;]  
Paraphrase 1. To this purpose of Christ's being our high priest, and, as such, working deliverance for us, c. 4. 15. it will not be amiss to enlarge a while, by comparing the chief things observable in an Aaronical priest with the like which are observable in him, every one of them. They are chiefly three. First, the Aaronical high priest is severed and set apart from the common multitude, and appointed to act in stead of them in all things between them and God, and particularly in matter of burnt-offerings, which are by men given to God, and so spent by the Priest wholly in God's service, and of sin-offerings, such as Leu. 4. 3.  
2. 
* Being able to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who can have compassion on the ignorant, and on them that 
† are in error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are out of the way, for that he himself also is compassed with infirmity:]  
Paraphrase 2. Both which he offers for the sins of the people, those which they commit without deliberation, through ignorance, surreption, o● sudden passion. And this secondly, he can do affectionately, and with a fellow-feeling of those infirmities which have betrayed them to such sins, through incogitancy, without malice or presumption, as considering that he himself is subject to the like infirmities as well as others, and so the more inclinable in all reason to mildness toward them.  
3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.]  
Paraphrase 3. And because the Priest is subject to those infirmities, 'tis therefore appointed that he shall offer also for himself, not only in case of any actual commission of this kind, of which he is at any time guilty, Leu. 4. 3. but also because such sins may pass by him undiscerned, he is therefore on the great day of expiation, when he offers for the sins of the people, to offer for himself also, Leu. 16. 6.  
4. And no man taketh this honour unto himself but he that is called of God, 
* as Aaron also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as was Aaron.]  
Paraphrase 4. And thirdly, the nature of this office was such, that no man might legally assume it to himself, but only he that was of Aaron's line, and so called to it by God that had assigned it to that line.  
5. So also Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my Son, to day have I begotten thee.  
6. As he saith also in another place, Thou art a priest for ever after the order of Melchisedek.]  
Paraphrase 5, 6. Now of these three things propounded of a legal high priest, the first v. 1. the second v. 2, 3. and the third v. 4. every of them are directly appliable to Christ. As first the last of them (see note on Mat. 7. b.) that Christ did not intrude himself upon this office, but God called him to it. And that is the meaning of two places in the Psalms: first Psal. 2. This day have I begotten thee, O my son, that is, bestowed this special dignity upon thee to be a King and Priest after thy resurrection, that is, upon the ascending of Christ, which was his going into the Holy of holies, whither none but the high priest went; the second, Psal. 110. Thou art such a Priest as Melchisedek was, that is, a King and a Priest together, and that never to cease or to be succeeded by any, till all be delivered up to God the Father, 1 Cor. 15. 24.  
7. Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to 
† preserve him out of death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  save him from death, and was 
* harkened to, delivered from his 〈◊〉  note a heard note b in that he feared;]  
Paraphrase 7. The second parallel betwixt Christ and the Priest in his offering for himself now follows; For so did Christ also in the time of his lowest estate of infirmities and destitution, (when upon the cross he cried out, My God, my God, etc.) offer up prayers and very submiss petitions to his Father, that he would, if he died, yet deliver him out of death, preserve his spirit, and restore it again, saying, Father, into thy hands I commend my spirit, and cried with a loud voice (Mat. 27. 50. Mar. 15. 37. Luk. 23. 26.) at the delivering those words, and it seems (though it be not mentioned in the Gospel) added tears therewith; and accordingly he was delivered from that which he feared, and according to his ardent prayer he was thus preserved by God, and though he died, was yet restored from death by God, and not suffered to lie under the power of it;  
8. Though he were a son, yet learned he obedience by the things which he suffered.]  
Paraphrase 8. And having passed through so much of sufferings, even to the highest degree of death itself, in obedience to his Father's will, and so having found how dear obedience cost him, though he were the Son of God in an eminent manner, he could not but learn from thence, what an hard thing it is to perform constant obedience, when death itself sometimes must be taken in the way to it, and consequently he could not but learn to have compassion on those that sin out of weakness v. 2. though in that he were unlike the priest, that he was not subject to sin like him, which taught the priest his compassion to sinners.  
9 And being 
† consummate or consecrated  note c made perfect he became the author of eternal salvation unto all them that obey him:  
10. 
* being pronounced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Called of God an high priest after the order of Melchisedek.]  
Paraphrase 9, 10. After this third and second part of the parallel, the first now follows in the last place, that as the priest is taken from among men, and advanced to that office to negotiate between God and man, in the things belonging to God, especially in offering sacrifices, so Christ is parallel to the priest also, though in an higher manner, not taken from the common multitude of men, as the priest was (in that unlike) but yet negotiating in the whole business of souls, as the priest did, consecrated by his sufferings, as the priest by the ceremonies of his consecration, and being so consecrated, he offers up himself unto his Father (as the priest did gifts and sacrifices v. 1.) presents himself now at his right hand in heaven by way of intercession for us, for pardon and for grace, and by that means, if we live sincerely, though not perfectly obedient to him, becomes unto us the author of eternal salvation, being after his resurrection from the grave pronounced or declared by God an high priest, such an one as Melchisedek was, a king and a priest together, the priest to pray for blessings on us, as Melchisedek did on Abraham, and the king to do that with power, actually to bestow those blessings on us.  
11. 
* Concerning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of whom we have 
† much matter, and which would not easily be interpreted by speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many things to say, and hard to be uttered, seeing ye are dull of hearing.]  
Paraphrase 11. Of which resemblance also between Christ and Melchisedek I might speak very much, which would not easily be understood if I should speak it: For I cannot boast much of the quickness of your understanding or perception in divine things, or your forwardness to hearken to what is thus said unto you, the persecutions that are fallen on the Church have discouraged you; Theoph.  
12. For when for the time ye ought to be teachers, ye have need that one teach you again 
* what are the elements or letters of the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Rom. 3. ●.  which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat.]  
Paraphrase 12. For some of you that have been long employed in the Church, and in that respect might be fit to be Bishops, (see note a. on ch. 6.) in stead of that have indeed need that the first doctrines and principles of Christianity, necessary for all the youngest and tenderest Christians to know, should be taught you again, and 'tis unfit to give you such mysterious abstruse doctrine, concerning the priesthood of Christ and Melchisedek, who want instruction in the plainest parts of Catechistical doctrine.  
13. For every one that 
† partakes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  useth milk, 
* tarts not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is unskilful in the word of righteousness, for he is a babe.]  
Paraphrase 13. For he that is gotten no higher than milk, will be hurt, not fed, by having more solid food given him; and so they that are not gotten beyond the lowest, most necessary part of Christian knowledge, must not be burdened with higher doctrines, such as belong to proficients, for they are as children which have neither teeth nor stomach to overcome such harder food.  
14. 
But these higher doctrines, like stronger meats, are for those that are perfect men of full growth, (and answerable to them, those that are of full knowledge in Christianity) that by long custom and conversation in the sacred writings, have so exercised and improved their faculties that they can discern between good and bad, true and false doctrines (which children and raw rude persons cannot do●.) See Origen. cont. Cells. l. 6. p. 262.  But note d strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.]  

Annotations on the Epistle to the Hebrews. Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Herd] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaer is used by the Greek translators of the Old Testament to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preserve or deliver; so Psal. 55. 18. (to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we ordinarily render to save, is directly answerable, and so is here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense:) and it is also used in other places for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondit, answered, which is in effect the same, the answering a prayer for deliverance being all one with delivering; so Psal. 22. 22. Thou hast heard, or answered, me from the horns of the Unicorn, that is, delivered me from that great danger.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. In that he feared] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting ordinarily a pious fear, doth in S. Luke (whom some think to be the Author of this Epistle) denote any other kind of fear also: so Act. 23. 10. where in the commotion the Commander is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afraid, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Paul would be torn in pieces. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit, is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3. 6. And being here taken also in the same sense, it is yet with some difference, being here used (as many other words which denote the affections) to signify not the affection, but the object, or thing itself which is feared. So 1 Pet. 3. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not their fear, that is, the punishments which they threaten; and so Isa. 8 16. (from whence the place is taken) the Hebrew, which is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fear, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the terrible thing, the object of fear, not fear itself, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore it follows in that very place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord shall be thy fear, that is, surely, the object of it, he shall be feared by thee. And so the Hebrew is in other places rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 26. 8. terrible sights, or appearances, and c. 34. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great wonders, or terrible things that were done before them. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war, Job 22. 10. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction, Prov. 1. 26. so Judas 23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom save in fear, that is, in time of danger, as it follows, snatching out of the fire: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terror is used for the thing that is feared, Prov. 3. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fear approaching, explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the assaults, or violences, of the wicked that come upon them. Of these and the like words see Note on Luk. 1. g. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death preceding, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being saved. As for the other interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where ' 't is said they could not speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for joy, or in that they were so full of joy, by analogy with which some would render this, that he was heard in that he was so much afraid, there will be little reason for that, even according to that analogy; his joy being the cause (and that noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of what they did or abstained from doing, but his fear being not in like manner the cause of what another did or of what he suffered, but the pleasure or mercy of him that did hear him, that is, of God, of which this hearing was the effect, and not of his fear.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Made perfect] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Agonisticall notion we have formerly explained, Note on Phil. 3. d. Another notion there is of it not far distant from thence, usual among the Greek translators of the Old Testament, to signify the consecration of a Priest, who was to perform and pass through some ceremonies, and those being done, and he actually consecrated, he was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be consummate. The Hebrew word to which this is answerable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implevit, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not unfitly accommodated, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected and filled, are so near Synonyma. The applying of this word to the consecration of a Priest was perhaps from that custom of filling the hands of him that was consecrated with flesh and bread Exod. 29. 24. Hence the ●ram that was offered at the consecration of the priest is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of impletions, and the flesh again, the flesh of impletions, or fillings, but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrifice of consecration, in the Septuagint, Exod. 29. 34. That it is taken here in that notion, may appear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows, as an explication of it, v. 10. Pronounced, or Proclaimed, or declared, high priest, which belongs to Christ after his Resurrection, and not before, that being the time wherein all power was given unto him, viz. that power of blessing wherein the Melchisedek-Priesthood consists. As for the sacrifice on the Cross, that was the ceremony of his consecration, answerable to that which was prescribed Exod. 29. 11. after which he was assumed solemnly to this office of Priesthood, according to that of Menander in Artemidorus Oneirocrit. l. 4. who dreamed in Greece that he was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the temple of Diospolis, or the city of Jupiter, upon which, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was appointed, or constituted, priest of that God, and so became more splendid and wealthy than he was.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Strong meat] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solid food, literally signifies, hath no doubt or difficulty in it; 'tis that which is agreeable to healthy men's stomaches, and tends most to the nourishing of such, but is too hard and heavy for children or weak silly persons, and doth rather destroy then advantage such. What 'tis here figuratively applied to is clear also, viz. the explication of figures or types in the Old Testament, so as to discover Evangelicall truths in them. As for example, the comparing of the Priests under the Old Testament, whether Aaron or Melchisedek, with that which the Gospel teaches us of Christ, and showing what those typically or mystically, or in a spiritual sense, signify. That these are here meant by solid food, appears by the discourse which this Author had now in hand, though he tell them that they are scarce fit to receive it. And on that occasion, by way of Parenthesis, that which is here said, and at the beginning of the next Chapter, comes in, after which he returns to this kind of discourse again, at the end of c. 6. and beginning of c. 7. This Melchisedek, etc. The only difficulty here to be explained is, why or how the Author here falls off into this long digression, interserting this strange Parenthesis in the midst of his discourse about Christ's Melchisedekian Priesthood, on which he was entered here in this c. 5. v. 10. and returns not perfectly to it again till the beginning of c. 7. To this the solution is, that on occasion of this mystical explication of some passages in the Old Testament, he began to think of the Gnostick leaven among them, which consisted much in giving figurative mystical interpretations of the Old Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, they assumed that title of Gnostics or knowing men to themselves, upon this ground of their dealing so much in these interpretations, and gathering and confirming all the branches of their heresy from places of Scripture perverted by that means. Upon this occasion he therefore thinks fit to tell them first, that as the interpreting Scripture after this manner is a difficult task, and if it be undertaken by unskilful raw teachers, it may do a great deal of hurt; so if the auditors be ignorant, and not well and habitually settled in the truth of Christianity, and somewhat conversant in the Scriptures, so as to be able to judge between true and false, Christian and heretical doctrine, this way may do them a great deal of hurt, may seduce, and corrupt, and destroy them, as strong meat doth weak stomaches, Secondly, that this is the case of many of these Hebrews, even those that have been Christians long enough to be better proficients, and judges of true and false doctrine, meaning no doubt those that had received some of these Gnostick heretical infusions, and either were already fallen off into their abominable practices, or else were very much in danger of doing thus. And of these he resolves that (though he doth not now mean to do it, chap. 6. 1. but may perhaps at some other opportunity, v. 3. yet) it were most proper to begin with them, as with new converts, or children, not yet sufficiently catechised in the principles, and to instruct them in the nature of Faith and Repentance from wicked abominable works, of Baptism and the vow of it (to forsake all carnal sins, and to stick close to Christ in despite of all temptations) of imposition of hands in the absolution of those that were lapsed (as many either were already, or were likely to be) and in like manner of the resurrection of the dead and everlasting judgement (which these Heretics began to doubt of; see 2 Tim. 2. 18. and 1 Cor. 15. 12.) upon which he farther thinks fit to warn them of the danger of such apostasy from the Christian faith, c. 6. 4. And that enlargeth the Parenthesis. And that having resolved them thus unfit to have this solid food allowed them, he yet proceeds, ch. 7. to give it them, entering there into this mystical divinity concerning Melchisedek's Priesthood, the reason is clear; first, because this touch here given might be sufficient to avert the danger, and secondly, because ●f the generality of them he was persuaded better things, c. 6. 9 though of some he had reason to pass this severer censure.    

CHAP. VI  
1. 
* the discourse of the beginning of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the principles of the doctrine of Christ, let us 
† be carried on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God,]  
Paraphrase 1. And that we may discourse at large of this high point of Christ's Melchisedek-Priesthood, c. 5. 10. it is necessary (though some men's stupid ignorance and impenitent lives, or relapses to their former unchristian sins after their receiving of Christianity, would tempt one to return and plant again the first principles among them, (see c. 5. noted.) to pass over those rudiments of Christian Religion, in opposition to perfection here, and the word of righteousness, c. 5. 13. or those first things that we read of in the Gospel (see Note on Rom. 3. a.)  
2. Of the doctrine of Baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgement.]  
Paraphrase 2. And these are referred to six heads, as so many stones in the foundation; first, Repentance or change of mind, a resolute forsaking of all sinful works; secondly, Faith on Christ, or embracing the Gospel; thirdly, the Doctrine of Baptism now among Christians, as before among the Jews the ceremony to receive Proselytes into the Church; fourthly, Imposition of hands for those that were fallen after Baptism, after the example of Christ, who laid his hands on the sick when he healed them, to which absolution is answerable, (the cure of the sick being the losing from that band, Luke 13. 16. See Note on 1 Tim. 5. f.) fifthly, Resurrection from the dead; and sixthly, Eternal judgement.  
3. And this we will do, if God permit.]  
Paraphrase 3. Of which, if God see fit, I may have another season to instruct others Catechistically that stand in need of it, (but at this time I shall not do it, but ascend to higher parts of Christian knowledge, the understanding of the figures and types of the Old Testament applicable to Christ under the Gospel) the danger being so great to them that do not understand them aright, and order themselves accordingly.  
4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost,  
5. And have tasted the good word of God, and the powers of the 
* future age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  world to come,  
6. 
† and have fallen away again to.  If they shall note a fall away, to note b renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame.]  
Paraphrase 4, 5, 6. For as for those that have been received into the Church by Baptism, and so by oath obliged themselves to continue in the true faith and Christian practice to their lives end, and having done so have for some time enjoyed the privileges of Christians, pardon of sin, and peace of conscience, a consequent of the mercy sealed in Baptism, and yet farther have had some of those extraordinary gifts of the holy Ghost poured out upon ●hem (see Note on Acts 6. c.) and by their continuance in the Church for some space, have had experience of the promises of Christ, and the wonderful works of mercy wrought for us by him under the Gospel, Eph. 1. 19 if those, I say, shall through the Gnostick infusions apostatise from the faith, after all these engagements to continue in it, they must never be received to the peace of the Church again, and those consequent advantages and privileges from which they are fallen, being guilty of the same sin that the Jews were in denying and crusifying of Christ, and making an Impostor of him: (for thus did all they that fell off to the Gnostick heresy, in which Judaisme and denying of Christ was a special ingredient.)  
7. For the earth which drinketh in the rain which cometh oft upon it, and bringeth forth herbs meet for them 
* for whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by whom it is dressed, 
† partaketh of  receiveth note c blessing from God.  
8. But that which beareth thorns & briers is 
* reprobate and near a curse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejected, and is nigh unto cursing, whose end is to be burnt.]  
Paraphrase 7, 8. For as the ground that, being sowed and watered from heaven, fructifies proportionably for the benefit and advantage of them to whom it is designed to be useful, is commended by God as good ground, on which the rain from heaven is bestowed to some purpose, and as far as it is capable, rewarded by him with more rain, more fructifying showers and beams, that it may bring forth more fruit (like the good tree and the good servant in the parable;) but chose that ground or field which, after the like sowing and irrigation, brings forth only thorns instead of fruit, is given over, rejected by God and man, and may justly expect to be cursed as the fruitless Figtree, and is finally fit for nothing but to be burnt and destroyed (like that of Sodom) never to bear fruit again: So he that hath been baptised, and made partaker of the holy Ghost, and hath extraordinary gifts of the Spirit bestowed upon him, on purpose for the benefit of others, if he renounce and apostatise from Christ, he is never to be restored to his dignity again, but is to be looked on as one that, in stead of edifying, hath endeavoured and done his worst to ruin the Church, and so is to be cast out of it irreversibly, the curse of a fruitless Tree or Field to fall upon him. And so generally the Gnostick Apostatizers, especially those that from any extraordinary gifts have fallen into this foul noisome hereie, are to look for an heavy curse, for fierce judgements approaching them, and in the conclusion for utter destruction.  
9 But, beloved, we are persuaded better things of you, and things that note d 
† are ne●r  accompany salvation, though we thus speak.]  
Paraphrase 9 But after all this thus said to you by way of caution, I have more comfortable hopes of you, and persuade myself that you will have your parts in the great signal deliverance (see Note on ch. 2. b.) that now the faithful are to look for, preparatory to their eternal bliss, and not the destruction that attends others.  
10. For God is not unrighteous, to forget your work and labour of love which ye have showed toward his name, in that ye have ministered to the Saints, and do minister.]  
Paraphrase 10. And the ground of my hope is, because you have been formerlyso courageous in professing of Christ, and so charitable to poor Christians, and are so still; which works of yours God is, according to his promise of mercy in the Gospel, bound to reward with giving more grace, and not to forsake and leave such without all grace, as those which for their obstinacy in sin are accursed by him, v. 8.  
11. And we desire that every one of you do show the same diligence to the 
* consummation of your hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  full assurance of hope unto the end,]  
Paraphrase 11. All the design of my present admonition and digression is, to stir up every one of you to the continuance of this diligence to the end, that you may persevere in the performing that condition upon which all the promises are proposed, and your hopes grounded, (see Note on Luk. I. a.)  
12. That ye be not 
† towardly, sluggish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  slothful, but followers of them who through faith and 
* longanimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patience inherit the promises.]  
Paraphrase 12. That you do not now like faint-hearted persons give over your course, but imitate and follow their pattern, who by faith continuing and enduring through all afflictions, did at last enjoy their part in the promises made unto them.  
13. For when God made promise to Abraham, because he could swear by no greater, he swore by himself,  
14. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.]  
Paraphrase 13, 14. Such were those promises which were made by God to Abraham under oath, under the style of blessing and multiplying him, by which was meant Gods bringing his seed into Canaan, and all faithful Christians to the rest mentioned c. 3. Note c.  
15. And so after he had patiently endured, he obtained the promise.]  
Paraphrase 15. And these promises being made under oath, were in themselves most sure, and being faithfully relied on and believed by Abraham, were, though not presently, yet in time, performed to him, that is, to his seed, the Jews.  
16. For men verily swear by the greater, and an oath 
† is to them the end of all contestation for establishment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for confirmation is to them an end of all strife.]  
Paraphrase 16. For as a man when he would swear, always swears by the greatest person he knows, and an oath being taken by one of the contesting persons, one saying one thing, the other the contrary, sets an end to that affirming and denying, and confirms the judge to the believing of one party against the other (see Note on 1 Tim. 5. e.)  
17. 
* Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, 
† he interposed by oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confirmed it by an oath;]  
Paraphrase 17. So God was pleased to swear by himself, having no greater to swear by, v. 13, and by that means to ascertain those to whom his promises belong, that is, all constant Christians, of the performance of his promise concerning believers, the spiritual seed of Abraham;  
18. That by two immutable things, in which it was impossible for God to lie, 
* we may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:]  
Paraphrase 18. That by promising first, which, when the condition is not neglected, is immutable, and then by adding an oath to it, he might give us security of enjoying what we hope for, of receiving the reward proposed to us:  
19 Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into 
† the inner part of the veil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that within the veil:]  
Paraphrase 19 This hope being that which keeps us from being tossed and shipwrackt with the billows of the world, as being able indeed to see through the afflictions and persecutions of this world, and see somewhat beyond them, days of rest and release here, and beyond that eternal rest hereafter in heaven, meant by the holy place, whither none but the priest could enter, and parallel thereto, the true faithful Christians;  
20. 
And whither, to make the way accessible to us, our Saviour Christ is gone as our harbinger, even he, that king and priest, or powerful intercessor of ours, of which I spoke ch. 5. 10. and on occasion of the mention of which all that since hath been said, hath by way of Parenthesis, as it were, been interposed, to fortify you against those that deceive you by figurative explications of Scripture (see Note on chap. 5. d.  Whither the forerunner is for us entered, even Jesus, made an high priest for ever note c after the order of Melchisedek.]  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Fall away] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling away, here notes, may best be collected from the Context: and that first from the Antecedents, the illumination, and tasting the heavenly gift, and partaking of the Holy Ghost, and tasting the good word of God, and the powers of the future age; and secondly by the Consequents, crucifying again, and putting to an open shame the Son of God. The former shows from whence it is that they are said to fall, and the latter how deep the fall is that is here spoken of. The former consists of several degrees; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that have been enlightened. That certainly signifies Baptism, which among the Ancients was generally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illumination. And this contained under it not only the acknowledgement of the truth, c. 10. 26. but farther also the vow of Baptism, that of forsaking all wicked ways, and adhering constantly to Christ to their lives end. Now all that were thus baptised, and thereby entered into the Church, were received to absolution of all their sins past, admitted to be members of the Church, and to enjoy the privileges of Christians, the mercies afforded men there, called the gift of God, Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time, may here fitly be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that have tasted the heavenly gift: and that phrase being annexed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illuminate, with the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, may fitly be resolved to belong to the same matter, as a fuller expression of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened, those that by being baptised have been admitted to these privileges of Christians, and have tasted, enjoyed them for some time. But then, as beside these of Baptism and pardon of sin, there were other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extraordinary powers and gifts in the Church; so here, beside the mention of being enlightened, and tasting the heavenly gift, are added these other phrases, that seem to be set on purpose to denote those higher endowments: first; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made partakers of the Holy Ghost, those which have the Holy Ghost, which descended on the Apostles, Act. 2. communicated to them, for so had many believers at that time in the Church of Judea, (see Note on Act 2. d. and on Act. 6. c.) and secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having tasted the good word of God, and the powers of the future age; where, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the future age, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the very phrase used in the Septuagint, Isa. 9 6. for the state of Christianity, where Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of the future age, there being in the Jews account two Ages, the one before, the other after the coming of the Messias, and the second in respect of the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 future, (and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the future world, ch. 2. 5. that after the coming of the Messias,) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the after, or later, days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often mentioned in the New Testament; secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers, is the ordinary word to denote miracles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be either those miraculous powers, extraordinary gifts, which were bestowed on believers by the coming of the Holy Ghost upon them, for the confirming themselves, and converting of others, (and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles, so of their imposing hands on others, and their receiving the Holy Ghost; for of such we oft read, that they spoke with tongues, etc. which were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers, miraculous gifts here spoken of,) or else more simply, and so as to agree with the good word of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (whereby the Evangelical promises are denoted) the miraculous transcendent mercies enjoyed under the Gospel. And then that will be the importance of these several sorts of phrases here put together, those that are not only baptised Christians, but furnished with extraordinary gifts and graces, and such as have had experience of the wonderful mercies and performances of Christ to Christians under the Gospel. And such as were so, will be the Subject of this Proposition. Then for the Consequents, they express the degree of the fall here spoken of; They that are here supposed to have fallen from this state, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crucify Christ a second time, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, ●o inflict open punishment upon him, (see Note on Mat. I. h.) That must needs include renouncing and denying of Christ, the looking on him as such as the Jews pretended him to be when they crucified him, that is, as an impostor; and accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling away, signifies with them Apostasy, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is oft rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall away, doth denote also, 2 Chron. 29. 19 and elsewhere, and so the Gnostick heretics (which are in the Apostles eye) are supposed by S. John to deny Christ, and thereupon are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists. And both these put together seem to make up the full importance of this place, That they that being baptised illuminate Christians, endowed with extraordinary gifts, and having continued so for some time (and so for their time ought to be Doctors, c. 5. 12.) fall off after all this not only to some wasting sin, but to denying of Christ, renouncing of him, apostatising from him, could not possibly be again renewed to repentance; and what that signifies will be seen Note b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Renew them again unto repentance] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, may, I suppose, be best concluded by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dedicate, from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the dedication of the Altar, in the book of the Maccabees, mentioned in the Gospel. Agreeably when men, which by their creation after God's image were dedicated to his service, had fallen away from him into idolatry, or sin, the receiving them to Baptism, upon vow of new life, was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dedicating them anew to repentance, or new life. And accordingly to prepare them for Baptism, they used to confess their sins, and the Catechist to lay hands on them, and pray for absolution; as it is said of Constantine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confessed, and obtained the prayers by imposition of hands, Euseb. de vit. Const. l. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again to renew to repentance, is to use some new course of dedicating and consecrating them anew, after some foul fall or wasting sin after Baptism, and that was wont to be by Penance and Absolution. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance is sometimes taken for admission to pardon, or the whole proceeding of the Church with the penitent in order to his absolution from the Censures. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ask repentance is to demand or beg admission to that course which should prepare them for Absolution, Conc. Neoces. Can. 52. and elsewhere frequently. And so in our 16th Article, the grant of repentance is put to explain that which had been before, in King Edward's Articles, the place for penitents, and in the Augustan confession, Absolutionem impertire, to afford absolution, Art. 12. and this according to Scripture-style, where to preach repentance is to proclaim admission to pardon upon repentance. And therefore when it is here said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible (not to be hoped for, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or attained) again to re-dedicate such an one to repentance, the meaning will be, that such as are here spoken of, Apostate Gnostics, that from so high a state of Christians, so long continued in, shall fall off, and join with the Jews in denying of Christ, and persecuting Christians, are never to hope to be received to the peace of the Church again, to have the benefit of their public prayers, as c. 10. 26. it is said of such, that there remains no more sacrifice for sin. For although for other foul acts of sin, sacrificing to Idols, etc. the ancient Church, especially of the Roman Communion, allowed place for reconciliation and absolution after a first offence, (some denying it to a second, amplius nunquam, saith Tertullian De pan.) yet to Apostates, and those which turned open, obstinate enemies, after the acknowledgement of the truth, this was not allowed. (And accordingly we read of Julian the Apostate, that instead of praying for him, they prayed against him.) And this or the like understanding of these words seems to be the reason that the Roman Church, which at first received not this Epistle, thinking it to oppose admission to the peace of the Church, for any act of known and gross sin after Baptism, did after receive it into the Canon, observing some other interpretation (reconcilable with their doctrine) of which the words were capable. And if this be not thought to come home to the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible, because though the Church will not receive such, yet it is still possible they may; that is easily answered by observing, that that word is used sometimes to signify that which by law may not be done, though naturally it may. So Josephus against Appion, 1. 2. speaking of great offenders, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis impossible to obtain remission of the punishment, that is, the law permits it not. One other notion there is that this place may be capable of, by applying it yet more peculiarly to the Gnostics at that time; that they that so foully fell off from Christianity through the Jewish persecutions, should in the issue never be capable of repentance, the destruction that, as a thief in the night, should come so unexpectedly on the Jews, should also involve them, and sweep them suddenly away, And to this belongs that which is added v. 8. that they were near a curse, whose end was to be burnt: and to that the place Heb. 10. 26. very well acordeth. But the words here have generally been conceived by the ancient Church to belong to the Censures, and admission to Penance and Absolution; and to that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing to repentance, hath a propriety, and that other may be the interpretation of v. 8. and presuppose, and fitly be superadded to this, and not be exclusive of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Blessing] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing here signifies is somewhat uncertain, the word being capable of several acceptions. That which is most commodious to the matter in hand, and contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursing, which follows, is, that it signify praise or approbation, by way of reward, the well done good and faithful servant, and the bliss attending it. And then, as any that doth his duty is said to be approved, and any that brings in fruit to be commended by God (especially when it is considered that the similitude of the earth is here used to signify Men, who are capable of such payments by way of reward from God, if the earth be not,) and because the similitude is not here applied, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being left out, it was therefore more reasonable to use this phrase, (which belongs more properly to the man then the earth) more signally to note, that what is said of the Earth, is meant of the Man. It is here farther observable of this earth, that the thing for which it is rewarded, (and for want of which the reprobate earth is cursed) is the bearing fruit meet for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom it is ploughed, not for God that sends it the rain; which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others, and so signally denotes those that had received the Holy Ghost, and the extraordinary graces thereof, (parallel to the rain from heaven) in order to the instructing and profiting of others: to which end they that make use of those gifts as they ought, bring a great blessing on others, convert many to righteousness, and withal themselves reap the fruit of it, shine like stars, see Jam. 5. 20. And so this is a farther evidence, that it is not the fall of an ordinary Christian, but the Apostasy of one that had been partaker of extraordinary gifts, which is spoken of in the former verses. And that may be matter of admonition to the most perfect, not to be highminded, but fear, left he thus fall after all this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Accompany salvation] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies adjoining, and that proportionably to the Septuagint, who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath been said Note on Mar. 1. b. and then so it must signify here, things that join near upon deliverance, or salvation. The only difficulty will be, what notion belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance or salvation in this place. And that will most probably be the temporal deliverance here, preparative to the eternal rest hereafter, this being the interpretation of the promises, v. 12. which by Faith and endurance are possessed; whereas they that now for persecutions fall off, lose both their present and future reward, are destroyed here with the Jews the persecutors, and are lost eternally.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. After the order] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the order may here signify no more than sicut or quemadmodum, even as, or after the manner of: for the words in the Psalmist are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Aben Ezra explains by after the manner, or like as. Not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify here, as it would do being spoken of the Aaronical Priest, for there it should signify a natural succession in that line from Aaron, observed among all the Levitical high Priests; but only a similitude or agreement, in so many particulars nominated, with Melchisedek (see Cunaeus De Rep. Heb.) particularly that of being a King and a Priest together, which was so solemnly presignified of Christ by the Prophets, and perhaps from thence taken into the heathen Oracles, that about that time among the Romans the dignity of the Pontificate was joined with the Imperial, first by Augustus, and afterwards by the rest of the Emperors. See Sueton. in August. and in Galba c. 8. and in Claud. c. 22. And thereupon saith Tacitus An. l. 3. Nunc Deum munere summum Pontificem summum hominem esse, Now by the gift of the gods the chief priest is the supreme man, or Emperor.    

CHAP. VII.  
1. FOr this Melchisedek, King of Salem, Priest of the most high God, who met Abraham returning from the slaughter of the Kings, and blessed him,  
2. To whom also Abraham gave a tenth part of all, first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace,]  
Paraphrase 1, 2. Now that Christ was not only an Aaronical Priest, but of a much higher kind, appears by the nature of the Priesthood of Melchisedek, after the manner of which Christ's Priesthood was. For this Melchisedek, who in his name [King of righteousness] and in his title [King of Salem, or Peace] resembled Christ most absolutely, and is called Gen. 14. 18. a Priest of the most high God, and so a King and Priest both, and who as such, when Abraham came from his victory over Kederlaomer and the other Kings, came out and treated him civilly, as a King, and as a Priest blessed him, and received from him the tenth of all he had there,  
3. 
One, of whose father, or mother, or pedigree there is no mention in the story in Genesis▪ as being indeed of another race, not of that which is recorded in Scripture, see v. 6. (which notes him to be no Priest by descent, as the Levitical Priests were, and accordingly their genealogies and pedigrees both on the fathers and mother's side were preserved exactly) as neither of his birth nor death, the time of his entering on, or leaving his office, and so stands in the story as a kind of immortal Priest without any successor mentioned in his Priesthood (nay, perhaps the last Priest of the true God that was in Phoenicia, Idolatry presently coming in) this Melchisedek, I say, is in all this an emblem of Christ, (and so is set down Psal. 110.) who is such a Priest as he, in respect of the conjunction of Priesthood and Regal office, of the no predecessors or successors in the line, of the title of King of righteousness and Prince of peace, and of his continuing for ever in that office, that is, as long as there should be need of any (as Melchisedek did, as long as the worship of God continued in Phoenicia.)  Without father, without mother, without 
* pedigree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  descent, having neither beginning of days nor end of life; but made like unto the Son of God, abideth a Priest continually.]  
4. 
And ye will soon discern what an eminent person this Melchisedek was, when ye but remember that the Patriarch Abraham, that had undertaken the service of the true God, and was the stock from whence all the Aaronical Priesthood sprang, did himself give him a tithe out of the choicest of the spoils which he took in the victory over the Kings.  Now consider how great this man was, unto whom the Patriarch Abraham gave the tenth 
† out of the prime of his store  of the note a spoils.]  
5. 
Now the Levitical Priests had commission by Law to receive tithes of all Jews that came from Abraham, as Levi did, that is, from their own Countrymen.  And verily they that are of the sons of Levi, who receive the office of the Priesthood, have a commandment to take tithes of the note b people according to the Law, that is, of their brethren, though they come out of the loins of Abraham.]  
6. 
But Melchisedek, who was no kin to Abraham, nor of that people, a stranger to him, received tithes from him, (which is an argument of greater dignity then to receive it only from his own people) and blessed him who was so special a favourite of Gods, as to receive promises of such a nature, so oft repeated to him.  But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises.]  
7. 
And this is a clear argument that Melchisedek was a greater person than Abraham.  And without all contradiction, the less is blessed of the better.]  
8. 
And in the Levitical Law they that receive tithes, die, succeed, and are succeeded, their succession of o●e after the death of another is recorded in the Scripture, and so their death punctually set down: but in that place of Genesis, Melchisedek hath no other mention made of him, but that he liveth, no kind of mention of his death.  And here men that die receive tithes: but there he receiveth them, of whom it is witnessed that he liveth.]  
9 
So again, if you compare it, you shall find that Levi also, who under the Law hath the privilege of receiving all the tithes, did in Abraham's person (as the sons are included in the parents) pay tithes to Melchisedek; which shows again the dignity of that Priesthood above the Levitical.  And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham.]  
10. 
For Levi was in the loins of his great grandfather Abraham, and as it were included in him, and so may be said in some sense to have done what he did, and paid what he paid.  For he was yet in the loins of his father when Melchisedek met him.]  
11. 
This is an argument that the Levitical Priesthood was not so perfectly able to make a perfect explation of sin, (although it be true that it was instituted by the Law of God for that time;) for if it were, there would then have been no need, as it seems there was, that God should institute another sort of Priest, to wit, his own Son, to be such a Priest as Melchisedek was, and not such an one as Aaron.  If therefore perfection were by the Levitical Priesthood (for 
* about that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  under it the people received the Law) 
† what need now is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what farther need was there that another Priest should 
* be raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rise after the order of Melchisedek, and not be 
† named or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called after the order of Aaron?]  
12. For the Priesthood being 
* translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  changed, there is made also of necessity a 
† translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  change of the Law.  
13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.]  
Paraphrase 12, 13. And the truth is, the Priesthood being a thing about which the Mosaical Law was principally conversant, the changing of the Law about that, and translating it to a Tribe or family, that of Judah and David, of which none by the Law were to be Priests, is an evidence that the Law is abolished, and consequently that necessity of legal observances, or continuing in all the words of that Law, and of the Mosaical yoke.  
14. 
Now this is clear by our Saviour's being of the Tribe of Judah, a Tribe from whence the Priests were not to come.  For it is evident that our Lord sprang out of Judah, of which Tribe Moses spoke nothing concerning Priesthood.]  
15. 
And more clear by the distinct words concerning him, of his being such a Priest as Melchisedek was, not as Aaron.  And it is yet far more evident: for that after the similitude of Melchisedek 
* another p lest is raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there ariseth another Priest,]  
16. 
For by that it is manifest, that Christ, who is now our Priest, and installed to it after his resurrection, was not made a Priest by any law that provides for the mortality of Priests, and so appoints them in a succession, as the Aaronical Priesthood was, but by that Spirit that powerfully raised him from the dead, never to die again, and so to be a Priest for ever.  Who is made not after the Law of a carnal commandment, but after the power of an 
† indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  endless life.]  
17. 
According as the Psalmist testifieth, Thou art a Priest for ever, etc.  For he testifieth, Thou art a Priest for ever after the order of Melchisedek.]  
18. 
And indeed that this Mosaical Law should be evacuated, there was reason, because it was so unable and uneffectual to do that which was designed, viz. the expiating of, or cleansing from sin.  For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof.]  
19 
For the Mosaical Law got no man any freedom from sin, was able to give no man strength to fulfil the will of God, and could not purchase pardon for any that had broken it. This therefore was to be done now afterwards by the Gospel, which gives more sublime and plain promises of pardon of sin, which the Law could not promise, of an eternal and heavenly life, to all true penitent believers: which gracious tender now made by Christ, give us a freedom of access to God, and confidence to come and expect such mercies from him, to lift up pure hands, etc. 1 Tim. 2. 8. and in all reason we art to make that use of it, and not to fall off from Christ to Mosaical observances.  For the Law made nothing perfect, but the 
† superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bringing in of a better hope did; by the which 
* or let us, for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we note c draw nigh unto God.]  
20. And inasmuch as not without an oath he was made Priest,  
21. (For those Priests were made without an oath; but this with an oath, by him that said unto him, The Lord swore, and will not repent, Thou art a Priest for ever after the order of Melchisedek)  
22. By so much was Jesus made a surety of a better 
* Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Testament.]  
Paraphrase 20, 21, 22. And 'tis likewife added by the Psalmist, that God swore, and will not repent, interposed his oath in this matter, which is an argument of the immutability and weightiness of the matter, and of the eternal continuance of this Priesthood of Christ, and so of the preeminence of it beyond the Aaronical, which was not established by God by oath: And so as much as a durable, immutable, eternal Priesthood is more excellent than a transitory, mutable, finite Priesthood (such as the Levitical, being fixed in mortal persons, one succeeding the other, and such as was itself mortal, not to last any longer than the coming of Christ) so much was that Covenant, wherein Christ was Sponsor and Surety for God, that it should be made good to us on God's part (on condition we performed that which was required of us) viz. the Covenant confirmed to us by Christ in the Gospel, a better Covenant than the Covenant of the Law, wherein Moses undertook for God to us.  
23. 
And the Levitical priests are a number of men succeeding one another, by whom provision is made for the mortality of the men, which otherwise will bring it to an end.  And they truly were many priests, because they were not suffered to continue by reason of death.]  
24. 
But Christ being now no longer mortal, hath no successor in his Priesthood, his Priesthood passes not from him to any other.  But this man, because he continueth ever, hath 
* a priesthood that passeth not away  an note d unchangeable priesthood.]  
25. 
By all which evidences it appears, to our present comfort, that he living for ever can intercede for ever for us, bestow on us whatever we stand in need of, and so from time to time relieve and succour against all temptations those that are true sincere Christians, that serve Christ with all their hearts, that adhere constantly to him.  Wherefore he is able also to save them to 
† perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.]  
26. 
And this was a sort of high priests that we sinful weak creatures had need of, one that being mercifully disposed, is also uncapable of suffering any hurt, of being defiled or corrupted, or consequently of dying, v. 25. and to that end is advanced to a pitch above our sinful corruptible condition here;  For such an high priest became us, who is holy, 
* free from evil, undesileable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  harmless, undefiled, separate from sinners, and made higher than the heavens;]  
27. 
Who hath no necessity oftentimes, as upon the great day of expiation once a year (see ch. 10. 11.) to offer sacrifice first for his own, then for the people's sins, as the high priest did under the Law. All that was necessary for him to do, in proportion to those offerings of the Levitical priest, was performed by him at once, by his death upon the cross, by which he both offered for himself, that is, made expiation as it were, (not to deliver himself from sin, for he was never guilty of any, but from the infirmities assumed by him, but especially from death itself, and so is now never likely to die, and determine his Melchisedek-priesthood) and for others also, offered one sacrifice for the sins of the whole world, which will serve the turn without ever repeating it again.  Who needeth not 
† upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.]  
28. 
For the Levitical Law makes such men priests, and none else, which are subject to mortality; but the oath of God, Psal. 110. concerning the immutable priesthood, makes Christ the chief priest, whose life, and so whose priesthood, was never to determine, whose offering for himself, that is, for the putting off his infirm, mortal body, was complete at that once, and needed never to be offered again by him, any more than the same offering of his as it was for the sins of the world. See ch. 10. 11, 12.  For the Law maketh men high priests which have infirmity; but the word of the oath which was since the Law, maketh the Son, who is consecrated for evermore.]  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Spoils] The true notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best discerned by considering the parts of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaps, whether of sand or corn, or any other goods. And Phavorinus observes that in the Feminine gender it signifies (from that of heaps of sand) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seashore, but in the Masculine it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an heap of goods or stones, and the like: so again saith he p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies heaps of wheat or barley; where, by the way, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the author, must not be taken as an interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but subjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, and accordingly the punctation must be altered from what it is in the printed copy, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies the top, or prime, or choice part of any thing (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the prime part of the trees, viz. the fruits upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And then these two put together in composition are the prime, or chief part of whatsoever it is that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what that is particularly in any place, the matter spoken of must determine. Thus when the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of corn or fruits etc. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prime, or choice, of the fruits, or first-fruits, such as among all men were wont to be consecrated to the gods (not in order of time the first that are gathered, but) for quality the fairest or best of the heap. So when the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heaps of goods taken in war, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be it gold or other pillage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the prime and choice of those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime part of the prey, which generally was dedicated and presented to God (such as is mentioned 1 Sam. 15. 21. under the title of the chief things of the spoil, sheep and oxen, etc. to sacrifice unto the Lord in Gilgal.) And this is by Herodotus, Thucydides, Xenophon and Euripides called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And there is a memorable place in Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men ought in hunting to begin from the gods, and to present to them the first-fruits of what they have taken, no less then in a victory in war the chief of the spoils. So when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the seashore, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the prime of those rarities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the merchants, when they return from a voyage, offer up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the gods. From these so many notations of the word, it comes not only to signify any or each of these, but in general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the prime, or choice, of any kind; but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, by way of abuse, not in the first propriety. Agreeably hereunto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here signify a tithe or tenth given to Melchisedek, as to the Priest of God (not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tenth part only of them, for that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but) tenth of all, Gen. 14. 20. and that tenth paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the choice, or prime, or best of the store, for that was wont to be picked out and dedicated to God. The whole difficulty then remaining will be, not whether he paid a full tithe of all the spoils, for that is already cleared by Genesis▪ he gave him tithes of all, and by this chap. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a tithe from all, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added, not to deny what was before said, but to specify that this tithe of all was chosen out of the best and choicest; but, I say, the only remaining difficulty will be, whether this tithe then paid by Abraham were of all his own possessions, and so that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 2. and paid tithes of all, Gen. 14. 20. or whether it were only of the tithes of the spoils taken in that war against the four Kings, and so that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. To which I answer, first, That there is little doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 2. refer to the same thing exactly, to wit, that which Gen. 14. 20. is called the tithe of all; and if that be the tithe of the spoils only, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted (with this restraint from the matter in hand) not all his own goods, but all that he had there with him, all that he had then acquired, all the spoils. Or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify his other store, his corn and fruits at home (as, according to the notion of the word, 'tis clear it may do) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signify all his tithable possessions of any kind. But than secondly, It must be considered that Abraham was not now at his own home, but in his return from the conquest over the Kings, v. 1. and that, if it should be doubted of, farther appears, because Melchisedek King of Salem came out to meet him, as a stranger in his passage, which signifies that he was then passing through Melchisedek's dominions. And he, that is, Melchisedek, brought him forth bread and wine, Gen. 14. 18. not offered bread and wine to God, as some would have it, but, saith Cyril of Alexandria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought it out to Abraham. And Philo Judaeus' mentions this act of Melchisedek as an act of bounty and hospitality, 
1. 2. Sacr. legis Alleg. p. 106.  opposite to what Amalek after did to Israel: Amalek, saith he, met not Israel with bread and water, but Melchisedek met Abraham with bread and wine, and presented it to him, 
Antiq. l. 1 c. 18.  and blessed him. And Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He brought forth gifts, and abundance of victuals to Abraham's army, and at the feast began to commend Abraham, and bless God that had subdued his enemies. All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger, as his blessing him was of his Priestly office. And therefore thirdly, it cannot be imagined that Abraham had all his possessions there with him at that time, but only the spoils which his conquest had afforded him, and nothing else, unless there were some small remainders left of provision which he had carried out for his march. Nay fourthly, the manner of paying tithes being not ordinarily thus, that a man should give the tenth of all his possessions, but only the tenth of his increase, much less that he should give a tenth of that all, whensoever, or as oft foever as he meets a Priest, but only at the time of harvest, or whensoever he receives from God's hand any kind of increase; it will not appear reasonable that Abraham should at this time pay to Melchisedek a tithe of all his possessions, nor indeed of any thing but what he had now reaped by way of harvest, that is, of the increase that God's prospering hand had given him in the victory over those Kings. And of that it is that it is here said, he presented the tithe to Melchisedek, and having done that, and allowed a portion to them that went with him, Gen. 14. 24. he restored all the rest (but what was eaten in the war, v. 24.) to the King of Sodom, from whom it had formerly been taken: and so the truth is, of the whole tithe which Abraham gave Melchisedek, no part was of his own possessions, but only of the King of Sodom's goods, which Abraham had taken as lawful reprisal from the four Kings, on whom he avenged the cause of his nephew Lot and the King of Sodom, formerly conquered by them. All which notwithstanding, it still stands good in the fifth place, that Abraham did pay full tithe, and that of the choicest of this increase of his, that is, of the spoils taken in that war; and that will be a sufficient example and testimony of the custom in Abraham's time of paying tithes to the Priest of all our increase, of what kind soever it is. Though that this was paid to a Priest of another country, ver. 6. was a peculiar dignity and honour to Melchisedek, as 'tis there intimated, the due being only to receive tithes of their own countrymen, ver. 5.  
Paraphrase 1. 1. Glaph. tit. de Abr. & Mel●hi.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. People according to the law] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the Jews, that people, called oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people, as when Caiaphas prophesies that it was expedient that one man should die for the people, and that the whole nation perish not, and many the like; and so here, with an addition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people that were under the Mosaical Law, that is, punctually the Jew's. And this is more probable than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tithe, according to the Law, for that had been said before in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have commandment, and needed not again be so suddenly repeated; and secondly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that follows, seems to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their brethren, as an interpretation of what went immediately before, which cannot be of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tithe according to Law, but will very readily be so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people according to Law, in this notion of it, that people to which the Law was given, the legal people, the people of the Jews.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Draw nigh] What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, will appear by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies promiscuously to draw nigh, and to offer. From it comes the ordinary word Corban, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Evangelists render a gift, viz. that which is presented and consecrated to God in the Temple, and the place where the offerings were laid up was also called by that name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts, Luk. 21. 4. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also both to draw nigh, and to offer. From the first notion of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near seems to be derived, the Consonants or Radicals in both being the same, and accordingly 'tis fitly rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near. So Exod. 19 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests that draw nigh unto the Lord, and Leu. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall not draw nigh to offer sacrifices. And this and the other signification of the Hebrew words are here both contained under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh, which is here answerable to either of those Hebrew: For that is the meaning of it here, that we by our high Priest Christ are made a kind of Priests ourselves, enabled to draw nigh to God, and offer up ourselves to him, to present our bodies to him a living sacrifice, Rom. 12. 1. to lift up pure hands, 1 Tim. 2. 8. that is, to do as the Priests were wont to do. This the vulgar Latin seems to have considered, when he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here offer, to offer; not, as Lucas Brugensis conjectures, as if he had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but out of the exact critical notation of the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among these writers and the translators of the Old Testament.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Unchangeable] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that which doth not pass from father to son, from one successor to another, is from the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transire, to pass; and so they are the words of Atbanasius concerning Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath a pontificate, or Priesthood, that passeth not away, or doth not go by succession to others.    

CHAP. VIII.  
1. NOW of the things which we have spoken, this is the sum: We have such an high Priest, who is set on the right hand of the throne of the Majesty in the Heavens,]  
Paraphrase 1. Now to recapitulate all that we have said in this matter of Christ's being our high Priest: The high Priest: The high Priest which intercedes for us Christians, is one that is entered into Heaven, and there sits at the right hand of God, that is, reigns there, hath all power given unto him, and so is a King and Priest together, actually bestows upon us all those things for which he intercedes for us, grace and pardon to all obedient sincere Christians, and is able and ready to help us in time of need,  
2. 
One that ministers and officiates in his Church, that hath the ordering of the true, not typical, figurative Temple and Tabernacle, that which is not built by humane workmen, but by God, (all power being given unto him in Heaven and in Earth, having dominion instated on him over his Church to deliver them, and over his enemies to destroy them.)  A Minister of the Sanctuary, and of the true Tabernacle, which the Lord 
* ●●th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pitched, and not man.]  
3. 
A Minister, I say, for so every Priest is, his business being peculiarly to sacrifice, and offer burnt-offerings and sin-offerings etc. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest, and that was himself, presenting himself in Heaven, the true Sanctuary, after the slaying him upon the cross, c. 9 12.  For every high Priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.]  
4. 
And for his being a minister not on Earth only, but now more especially in Heaven, and there exercising his Priesthood, 'tis clear, because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law, viz. those that offer the Levitical sacrifices, and so there is no need that Christ should take that office upon him, if it were to be exercised only here, because that legally belongs to others.  For if he were on earth, he 
† should not have been 〈◊〉  should not be a Priest, 
* those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seeing that there are Priests that offer gifts according to the Law.]  
5. Who 
† ●ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the Tabernacle: For see (saith he) that thou make all things according to the pattern showed to thee in the Mount.]  
Paraphrase 5. And those Priests which officiate here on earth, do attend on and perform none but that figurative typical service, which signified and represented this offering of Christ, presenting himself to God in Heaven, and there interceding for us. (So that that which was by God himself said to Moses, when he was to make the Tabernacle, that he should take care to make it according to the pattern showed him in the Mount, may fitly be applied by way of accommodation to this matter; this offering of Christ's in Heaven being indeed that substantial Idea, of which all the service of the Tabernacle was but a type or shadow, and so fitly styled an heavenly pattern.)  
6. But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better covenant, which was 
* enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  established upon better promises.]  
Paraphrase 6. But as for Christ's office or Ministry that he thus exerciseth, it is above that of the Levitical Priests, which consisted only in typical observances, and as much above them, as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy. Of this Covenant it is observable, first, That it is now settled as a Law, in which both parties are mutually bound to each other, God to man, and man to God; and secondly, That it is a much more excellent, perfect, beneficial Covenant than the former, the duties now required more spiritual and sublime, and the promises now proposed infinitely better promises then those which were under the Law, (viz. not only legal impunity, which the sacrifices under the Law yielded, but pardon and remission, that pardon not only for light faults, sins of error etc. for which those sacrifices were designed, but even for wilful sins, if forsaken and repent of, yea and the pouring out the Spirit on all flesh, giving spiritual gifts for the building up of the Church, not only to a few, as to one or two Prophets under the Law, but to many, even to all, Gentiles as well as Jews, yea to all Christians in some measure; and lastly, in stead of the promises of a temporal Canaan, the plain promises of eternal life and bliss.)  
7. For if that first covenant had been faultless, then should no place have been sought for the second.  
Paraphrase 7. For if the Covenant under the Law had been so perfect, that it could not have been improved or bettered, there would have been no need of a second Covenant.  
8. For finding fault 
† he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with them▪ he saith, Behold, the days come, (saith the Lord) when I will make a new Covenant with the house of Israel and the house of Judah;  
9 
Which appears by this, because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant, he doth it by way of complaint, or finding fault with the weakness and imperfection of the former, (see c. 7. 18.) after this manner, or form of speech, The Covenant which I will now make, is not after the rate of the Covenant which I made with the Israelites by Moses (a Covenant made up of external carnal commandments) when I brought them out of Egypt; for that was not effectual to them, was not able to attract them to obedience, or perseverance, but they fell off from me, and consequently I forsook them, saith the Lord.  Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt, 
* for in  because they continued not in my Covenant, and note a I regarded them not, saith the lord]  
Paraphrase 8, 9 Which appears by this, because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant, he doth it by way of complaint, or finding fault with the weakness and imperfection of the former, (see c. 7. 18.) after this manner, or form of speech, The Covenant which I will now make, is not after the rate of the Covenant which I made with the Israelites by Moses (a Covenant made up of external carnal commandments) when I brought them out of Egypt; for that was not effectual to them, was not able to attract them to obedience, or perseverance, but they fell off from me, and consequently I forsook them, saith the Lord.  
10. For this is the Covenant that I will make with the house of Israel after those days, saith the Lord; I will put my Laws into their mind, and write them 
† on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their hearts: and I will be to them a God, and they shall be to me a people.]  
Paraphrase 10. But this is the Covenant which I will make in the latter days, or age of the Messiah, in time of the Gospel; I will in stead of those external carnal ordinances and observations, give them spiritual commands for the regulating their affections, precepts most perfectly agreeable to all rational minds; and by the exceeding greatness of that grace and mercy, in this and many other particulars, ver. 12. I shall incline their affections willingly to receive my Law, as well as convince their understandings of their duty, and so I will take pleasure in them, and they shall perform obedience unto me, live like a people of God, worthy of such a Leader.  
11. And they shall not teach every man his neighbour, and every man his 
* or citizen, for the King's M●. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brother, saying, Know the Lord: for all shall know me from the least to the greatest.]  
Paraphrase 11. And there shall be no need of such pains in teaching men what they are to do, as under Moses Law, (which consisted of many outward performances which had no such inward essential goodness in them, as that a man's own reason should prompt him to them, and approve them as best and most excellent, if they were not taught by the Lawmaker, and kept still in their minds by instruction in the Law:) but the precepts now proposed being so agreeable to humane reason, they shall be found written by every man in his own heart (as it were) able of themselves to approve themselves to men, see Deut. 30. 11.  
12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.]  
Paraphrase 12. Especially when that part of the Covenant is considered, promise and assurance of pardon for all forsaken sins, as also for frailties and weaknesses daily continuing upon us: For in all reason such a Covenant as this, giving us assurance of such gracious usage, will have great efficacy to move any man to devote himself wholly to God's service, that easy and blessed yoke.  
13. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away.]  
Paraphrase 13. And this form of speech, A new Covenant, is an argument that the former was old, and an evidence, that so indeed that legal Covenant or Mosaical Law was: and being now perfectly old and decayed, 'tis not likely to live long, but, with the Jewish Church and Common-weal, within few years (within ten after the writing of this Epistle) 'tis sure enough to be destroyed.  

Annotations on Chap. VIII.  
V. 9 ●. I regarded them not] The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I regarded them not, with that which we now find in the Hebrew there. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Hebrew copies now read, ordinarily signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I ruled over them, which is very far distant both from the designed sense of that place, if we will judge by the Context, and from the words. I regarded them not, as they are here recited. The unfitness of that rendering in that place in the Prophet is visible to any reader that observes the words immediately precedent, which my Covenant they broke, to which these other cannot connect (but rather the contrary) and I ruled over them, or, I was their Lord. Here our English have put husband for Lord, and although for and, and yet farther altered it in the Margin, Should I have continued an husband unto them? by way of interrogation; which as it makes the sense directly contrary to what it would be without the interrogation, so it is a confession, that that contrary sense is (in the truth) it which alone is agreeable to the place. It is therefore far more reasonable to consider, that the words which are here recited in this Author, and are exactly agreeable to the Context in the Prophet, (which is designed to set down the Israelites breaking of Covenant, and Gods dealing with them by way of punishment) are the very words▪ by which the Greek Translator had rendered that place in the Prophet, which makes it necessary to conclude, that either the Hebrew Copy now is in this particular varied from what it was when they translated it, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath some other signification then that which is ordinarily taken notice of. That all Copies transcribed from hand to hand should be subject to some light changes, is nothing strange; nay, 'tis evident, by comparing 2 Kin. 20. 12. with Esay 39 1. that such mistakes have been committed: for there in a story, which in both those places is exactly the same, we now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ber●dach in the former place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merodach in the latter, which must needs be imputed to the hand of the Scribe, and not to any other original. So in the same story, in the very next verse, 2 Kin. 20. 13. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And Hezekiah heard, or harkened, but Isai. 39 2, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And Hezekiah was glad of them; where the light change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visibly the error of the Scribe. And so the eighteenth Psalm, which was certainly delivered by David in one fixed, certain form, is yet varied in many particulars, 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers; and the Masorites pains, coming long after these changes were come in, can give no security or fence against them. And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited. Accordingly the Annotations under the name of Hugo Grotius conceive, that the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I forsook them, regarded them not, continued not my defence unto them, but permitted them to be often worsted by their enemies: but M● Meade from Cappellus supposeth it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is as light an alteration, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I neglected them, departed from them, detested or abomined, and accordingly forsook them. Other examples of this nature we have in the New Testament, which may here fitly be taken notice of. Mat. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  9 we have these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In vain they worship me, teaching doctrines the ordinances of men. This verse is taken out of Isa. 29. 13. where yet the Hebrew reading now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath nothing that can be duly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in vain. But by the Septuagint there, (and the Evangelist here) it is to be believed that it was otherwise read when they so rendered it; and if for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and only change the points of the last word, without change of any letter, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, docens, teaching, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught, it will then be exactly as the Septuagint render, & the Evangelist citys it from them: For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain appears by the use of it in that sense, Isa. 45. 18, and 19 and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity. So Mat. 27. 9, 10. we have these words cited out of Jeremy the Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wherein there are many difficulties. As first, how these words come to be cited out of Jeremy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are found in Zachary only. But that may be salved, either by saying that this was first in Jeremy's prophecy (somewhat of his not now extant, but by tradition delivered down to have been originally his) and afterward in zachary's, according to a saying of the Jews, that the spirit of Jeremy rifted on Zachary; or else by affirming that those latter (the 10, 11, 12.) chapters of Zachary were really the prophecies of Jeremy, though, as other men's Psalms are annexed to David's, and Agur's Proverbs to Solomon's, so these chapters of Jeremy's. prophesy (perhaps not coming to light till after the Captivity) are affixed to the former chapters of Zachary. A second difficulty there is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they received and gave, can here connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord commanded me. And that may be answered also by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, must necessarily be rendered in the first person Singular, I received, not in the third Plural, they, and consequently that the● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be looked on as a mistake of the Scribe, (conceiving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the third person Plural, and so according this unto it) whereas both the Syriack in Matthew reads it I gave, and the Hebrew in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave, or sent. And that this must be so read, appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained in all, as the Lord commanded (not them, but) me. But then there is a third difficulty, which can no way be salved, but by making use of the observation which we are now upon. For in stead of those words in Matthew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according as the Lord appointed me, the Hebrew reads in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Lord, and the Septuagint agrees, with a little change (the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the Lord, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave, or sent, (which belongs to laying down the price in the purchase of the field) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I cast, as if it referred to the casting it down in the Temple. For salving of which, it must first be observed that the thing to which this prophecy is applied in Matthew; is the high priest's buying the potter's field, v. 7. with that money which Judas returned to them, v. 3. casting it down in the Temple, v. 5. which accordingly they take up, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6. which is an evidence that the testimony applied to that matter must be interpreted of those High priests, represented prophetically in the first person singular, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I gave, or parted with them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the potter's field. Secondly, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a mistake for somewhat else, and that Mr. Meade hath very probably conjectured to be (by an easy change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word of the Lord, as the phrase is used Hest. 1. 8, 15. and often in that book, and so that will be exactly rendered by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according as the Lord appointed. And unless some such change be imagined, there will be no sense in the Hebrew: first, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any preposition before it, is to be rendered the house, not into the house, of the Lord; and secondly, because the place belonging to the High-priest's buying the field, hath nothing to do with Judas' casting down the money in the Temple, or house of the Lord, which act of his was precedent to the High-priest's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking, and giving that money for that purchase. Thus again Act. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  15. 17. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the residue of men may seek the Lord, etc. the words are evidently taken out of Amos 9 12. And yet there the Hebrew words, as now we read them, are somewhat distant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess the remainder of Edom. And therefore both by the Septuagints translation, and the citation in the Acts, learned men have adventured to resolve, that the Hebrew was then distant from what now we find in the Copies, most probably thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord, and all this by light changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man or men, the Singular number collective being oft put for the Plural. So when Hos. 14. 2. we find in the Hebrew copy which we now use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calves of our lips, but in the Greek translator, and from thence Heb. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fruit of our lips, 'tis possible and easy to conjecture that the ancienter and true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit. These examples according in this matter (and many more discernible in the Old Testament, by comparing the Hebrew, as now we have it, with the Greek) make it not unreasonable to receive this account which hath here been given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on occasion of which these others have been here mentioned, because omitted in their proper places. But Mr. Pocock. hath given me some reason to depart from these conjectures, and adhering to the ordinary reading, to take notice of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In most other places the word is used either with an Accusative case after it, or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then constantly it signifies dominari, but in this place of Isaiah, and Jer. 3. 1. it is used in a peculiar different manner with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and then 'tis Kimchi's observation, as his son tells us, that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is taken in an ill sense; and accordingly he interprets it in Jeremy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have loathed you: and so Rabbi Tanchumi, It signifies, saith he, to scorn or reject, in the same sense as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, which is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus in the Arabic, which is but a Dialect of the Hebrew, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only dominari, and maritum esse, but perturbari, separari, fastidire, nauseare, and in that sense is used in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here it is, and with alla. So Ebn Jannahius, whom David Kimchi commonly follows, and citys by the name of R. Jonah. And so this is a fair account of this place. The like also hath he given of that other last mentioned, Heb. 13. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit to be there taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagint use for an holocaust, which being ordinarily of Bullocks, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves may well be rendered by it. Of this see Note on Heb. 13. e.    

CHAP. IX.  
1. 
That first covenant indeed had ceremonial laws, peculiar ways of worshipping God, and a tabernacle. And first for the latter of them, (see Mat. 7. note b.) the Tabernacle, (that was a type of the whole world, of earth and heaven, this made by Moses, but that by God, ch. 8. 2.) this consisted of two parts.  
* the first therefore  THen verily the note a first covenant had also ordinances 
† worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of divine service, and a worldly sanctuary.]  
2. 
For as this world consists of two parts, this lower world, and the highest heavens, so also the Tabernacle had two regions in it; the first was called the Holies (or the Sanctuary) wherein was the candlestick (with six branches, and one in the midst, to signify the planets) and the bread, or twelve loaves set upon the table (to signify the fruits of the earth, brought forth by that inlivening influence of the heavens, saith Philo:)  For there was a Tabernacle made, the first wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary:]  
3. 
And the second was a place of more sanctity than all the former, which was beyond the former, answerable to the place where the Oracle was in the former Temple, and is the image of the highest heaven,  And after the second veise, the Tabernacle which is called the holiest of all.]  
4. 
Having a golden censer belonging to it, not always kept in it, but carried in when the priest went in, who was not to go without incense, and the Ark covered round about with gold, and in this the pot of Manna, and Aaron's rod, and the tables of the Commandments, in respect of which it is called the ark of the covenant,  Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the note b golden pot that had Manna, and Aaron's rod that budded, and the tables of the covenant,]  
5. 
And over it the images of the Cherubin, by which God is wont to appear, and show himself, Exod. 25. 22. and these shadowing the covering of the Ark from whence God was wont to speak with Moses, to give him answers, and show that he was propitious to the people.  And over it the cherubims of note c glory, shadowing the note d mercy-seat:] of which we cannot now speak particularly.  
6. 
And this being thus described, we may ascend to the former things mentioned v. 1. the priest's officiating, and the statutes about that: and that service of the priests was of two sorts, the daily service, and that was in the former outward part of the tabernacle;  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God:]  
7. 
But into the inner part of the tabernacle, or the Holy of holies none entered but the high priest, and he only one day in the year, on the fast, or great day of expiation, and then always he carried with him blood of calves & of goats, of calves to offer for himself, and of goats to offer for the people, (By which it appears that the offering of Christ which is answerable to this, is, after his passion, performed at his going into heaven, which was signified by the Holy of holies:)  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the note e 
* ignorances'  errors of the people:]  
8. 
By which the Holy Ghost typically signified, that no man by the power of that first covenant could go to heaven, or that the way to heaven was not there revealed, none being then admitted thither but the high priest once a year, who was a type of Christ; but now that that Holy of holies is destroyed, and therewithal the Judaical Law, there is now admission for all true Christians or worshippers of God, who now have promises and right to heaven, though till after death they are not admitted to their possessions.  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing.]  
9 
And the parabolical, typical meaning of this will be appliable to those of this time, that still observe and contend for the observation of the Judaical forms of worship, and think it is still in force: For all these performances will not be able to give any man confidence to pray to God, to bring any man to heaven, or to obtain for him the pardon of any wilful or presumptuous sin in the sight of God, to free him from any sin that hath wasted his conscience, or give him grace to purge himself from such sin (see note on 1 Joh. 3. c.)  
† Which parrable belongs to the time approaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Which was a figure for the time then present, 
* according to which (parable) for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in which 
† are offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were offered both gifts and sacrifices, 
* being not able to perfect the worshipper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that could not make him that did the service perfect, as pertaining to the conscience,]  
10. 
But only to purge him from legal uncleannesses or pollutions, as having eaten any unclean meat, drinking wine at any unlawful time, (Leu. 10. 9) or out of any unclean vessel, omitting any washing commanded by the Mosaical Law, and neglecting any of those external carnal ordinances, upon which they were to be punished here, or to be separated from the congregation, (to gain them impunity for sins of ignorance, etc. v. 7. for to this end only these sacrifices were instituted, and so only in order to this life, and meant only to continue till the time of Christ, wherein the whole service was to be reform, and the whole course of bringing men to justification and salvation, a true and spiritual purity, to be introduced, and a better covenant to be made with them.  
† Being only imposed for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Which stood only in meats and drinks and divers washings, and carnal ordinances imposed on them until the time of reformation.]  
11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building.  
12. Neither by the blood of goats and calves, but by his own blood, he entered in 
* for once, or, once for all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  once into the holy place, having obtained eternal redemption for us.]  
Paraphrase 11, 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings (of purging the conscience, which could not be had by the Law, of bestowing on us our great reward, which is not to be had in this life, and so) which were future in respect of the Law and of this life, and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law, to wit, his own body, not made with hands as that was, but form by the Holy Ghost in the Virgin's womb, after an extraordinary manner (and so differing not only from that tabernacle as flesh from wood, but also from other humane bodies, as that which was conceived by the Holy Ghost, from that which was begotten after the ordinary manner) when, I say, Christ entered on his high priesthood, he ascended into heaven, in stead of the Holy of holies, and did this once for all, in stead of the once a year of the high priest, and this with his own blood, or having laid down his own life, in stead of that blood of goats for the people; and of bullocks for himself, which the priest took with him to the Holy of holies, having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin, by his death and resurrection.  
13. For if the blood of bulls and goats, and the ashes of an heiser sprinkling the unclean, note f sanctifieth to the purifying of the flesh:]  
Paraphrase 13. For if the legal pollutions, the eating or touching of unclean things, etc. be expiated by blood and ashes, so far as to keep them that are polluted so from being turned out of the Congregation, and from any legal punishment:  
14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?]  
Paraphrase 14. How much more shall Christ's death, the shedding of his blood for you, and after that, his presenting himself to his Father in heaven in a body that shall never die any more, raised from the dead by the Spirit and power of God, and now being not only alive, but immortal, deliver you from the guilt of sin, and fit you to serve God in a vital Christian course, giving over all the sins of the former life?  
15. And for this cause he is the Mediator of the New 
* Covenant: see note on the Title of these books.  Testament, that by means of death, for the redemption of the transgressions that were under the first 
† Covenant  Testament, they which are called might receive the promise of eternal inheritance.]  
Paraphrase 15. And for this end was Christ made use of to intercede between God and us, and establish and seal a new Covenant with us, that by the intervention of his death for the expiation of all sins and transgressions, even such as could not be expiared under the old Covenant, they which are effectually called, the truly penitent reformed believers, may have heaven and eternal bliss made over to, and possesled and instated on them, by way of inheritance.  
16. For where a Testament is, there must also of necessity 
* be produced  note g be the death of the Testator.]  
Paraphrase 16. He shed his blood, I say, because that a Testament be valid, or that any man enjoy any thing by the death of another, the death of the Testator is required necessarily, and must be avouched or produced by him.  
17. For a Testament is 
† firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of force after men are dead, otherwise it is of no strength at all, while the Testator liveth.]  
Paraphrase 17. There being no stability in a Will as long as the Testator liveth, because he may change it if he will, and besides it is to be supposed of him, that he meant not the benefit of it to his heir till after his own death.  
18. Whereupon neither the 
* first was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first Testament was dedicated without blood.  
Paraphrase 18. And therefore agreeably to this nature of Covenants, which are among the Eastern Nations still signed with blood, and of Testaments which are not in force till the Testators death, we read in the Law, that the ceremony of blood was used in the sanction of the first Covenant, that under the Law.  
19 For when Moses had spoken every precept to all the people according to the Law, he took the blood of calves and of goats▪ with water and scarlet wool and hyssop, and sprinkled both the book and all the people,]  
Paraphrase 19 For when the Commandments, Exod. 20, 21, 22, 23. were by Moses recited to all the people according to God's appointment, then, as it follows Exod. 24. 6. he took, etc. and sprinkled, etc. (which noted this sanction of Covenants (as of Testaments by death) by the Ceremony of blood, and fore-signified the shedding of the blood of Christ for the making of a new Covenant with us,)  
20. Saying, This is the blood of the 
† Covenant  Testament which God hath 
* commanded for or toward you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enjoined unto you.]  
Paraphrase 20. Saying, This blood is the Ceremony of establishing the Covenant which God hath made with you.  
21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels 
† of service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Ministry.]  
Paraphrase 21. And so likewise he sprinkled the Tabernacle, and all the utensils that were used in the worship of God, with blood.  
22. And almost all things are by the Law purged with blood; and without shedding of blood is no remission.]  
Paraphrase 22. And generally under the Law the course was, that all things that were purified should be purified by that ceremony of shedding blood, and so in like manner, that when any sin was committed, a beast should be slain for a sacrifice, by way of confession that that sin deserved death.  
23. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.]  
Paraphrase 23. And therefore the Law commanding that the Tabernacle which (in respect of the two parts of it, but especially the inmost part) is an image of the highest Heavens, should thus be purified with the blood of bullocks or goats, that is, that the Priest should never enter in thither without such bloodshedding, it is most agreeable and proportionable to these types, that Christ should die, shed his own blood, and so enter into Heaven to be our high Priest (and in like manner that we through many sufferings should enter into the kingdom of God.)  
24. For Christ is not entered into the holy places made with hands, which are the 
* copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  figures of the true; but into Heaven itself, now to appear in the presence of God for us:]  
Paraphrase 24. For Christ was not so an high Priest as to enter into any holy place built by men, the image or representation of signify Heaven, (see Wisd. 9 8.) but into Heaven itself, there to appear before God, as the Priest was said to do in the Holy of holies, and to recommend our wants and affairs to him, and negotiate for us, and so to relieve us when we stand in need of him:  
25. Nor yet that he should offer himself often, as the high Priest entereth into the holy place every year with blood of others:]  
Paraphrase 25. Nor was the similitude betwixt him and an high Priest to hold in this, that as the Priest enters into the holy place every year with the blood of bullocks and goats, so Christ should enter every year into that which was signified by the Holy of holies.  
26. (For then must he often have suffered since the foundation of the world) but now once 
† at the consummate on of the age● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the end of the world 
* hath he been manifested by sacrificing of himself for the putting away of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath he appeared note h to put away sin by the sacrifice of himself.]  
Paraphrase 26. (For then he should from time to time ever since the beginning of the world have died many times) but in this, his presenting himself in the sight of God, his going to heaven to intercede for us, differs from the Priests going into the Holy of holies, that Christ doth shed none but his own blood, and that but once for all, and that now in this last age, (see Note on Mat. 24. c.) this close or shutting up of the Jewish state, on purpose to obtain pardon for whatsoever sins repent of, and to work reformation among us.  
27. 
† and where as there is reserved for men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And as it is appointed unto men once to die, but after this the judgement: ●  
Paraphrase 27. For in this is the condition of Christ like to the condition of other men, that as they must die but once, and then be judged to all eternity:  
28. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin 
* for their deliverance sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on ●. a. b.  unto salvation 
† the King's MS. adds here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by faith. .]  
Paraphrase 28. So Christ having yielded up himself for a sacrifice for us, and so born our sins up to the cross with him (died as our surety or proxy) shall do this but once: when he comes again it shall be in another manner, he shall not come to this earth to die again, but shall come in glory and power, (quite unlike that state wherein he was when he bore our sins) to the relieving and bestowing deliverance on those who expect and wait for him, and constantly adhere to his commands.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. First covenant] That it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle, will appear by the authority of ancient MSS. (as, besides others taken notice of by other men, in an ancient one in Magd. Col. Library in Oxon) and of the Syriack and old Latin Translation, and of Saint chrysostom, and the Greek Fathers, who read it not: And then there is little doubt but the Substantive to it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant, mentioned in the former Chapter, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first, in the verse immediately preceding this, c 8. 15. which anciently was conjoined with this, before the division into Chapters. Besides the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will not be very congruous; for then the Tabernacle must be said to have in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly holy, that is, the Tabernacle, as appears v. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of holies. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances, see Rome 8. d. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in any reason to be taken not in the Genitive, but the Accusative plural, and so will note sacrifices and other institutions for God's worship, which belonged to that Mosaical Covenant.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Golden pot] It is a matter of some difficulty to determine, whether it were the Ark, in which the Pot of Manna and the Rod are hore said to be kept, or more generally the Holy of holies, wherein, as in a common place, both they and the Ark were. For first, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which, may equally refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle called the Holy of holies, and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark: and secondly it is positively affirmed, 1 King. 8. 9 that there was nothing in the Ark but the tables of stone. But then on the other side it is apparent that those Tables of the Law were in the Ark, and therefore the mention of those being immediately subjoined to the mention of the Pot and the Rod, and connected distinctly with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pot and the rod and the tables, in all reason they must be thought affirmed to be in the Ark, where it is certain the Tables were; and 2. it is as manifest that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over it, v. 5. denotes the Ark, on the covering of which, and not of the Holy of holies, the Cherubin were. To this difficulty that which Theophylact hath affirmed is most satisfactory, that though at that time which is referred to 1 King. 8. 9 that is, in Solomon's time, there was nothing in the Ark but the Tables, yet in aftertimes the Pot and the Rod were put there, viz. in Jeremy's time, when the Ark was to be hid by him: and all this, saith he, S. Paul may be supposed by tradition to have had from Gamaliel his Master, a Pharisee; and accordingly, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrews, or Jews, of his time, which were of the Pharisees sect, affirmed it to be so.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Glory] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory, is here set to signify the Schechina, or appearing of God, which was wont to be by Angels, of which there Cherubims were the representations. See Note on Mat. 16. n. and on Mar. 1. 2.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Mercy-seat] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, first, to cover (and indeed the English word cover seems to come from it) and that either simply to cover, or to cover with pitch, etc. & secondly in Piel, to cleanse, expiate, and to be propitious. Hence it is rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plaster, or cover, with bitumen of pitch, and sometimes, most ordinarily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to propitiate or cleanse. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covering, Exod. 26. 36. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory, when the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering. See Note on Rome 3. h. And so in this place, where it notes a part of the Ark, it must be taken in the notion of the Hebrew, and rendered in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covering, as 'tis Exod. 26. 34. and 30. 6. or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it had been here retained, would have imported.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Errors] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it signifies peculiarly ignorance, yet is taken among the Greek Writers in the Old Testament for sinning indifferently. So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a company that had not sinned against the King, according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies ignoravit, erravit, ignorance, error, so also it signifies defecit, recessit, falling off, failing; and so here it signifies all those sins for which there was allowed expiation and sacrifice under the Law, that is, all sins but those of Presumption, or Will.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Sanctifieth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctify in this place signifies to purify, in the notion that belongs to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy; and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impure and holy, are set opposite 1 Cor. 7. 14. So also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctify, is used for washing among the Jews. See Note on 1 Cor. 7. d. Thus it appears to be used here, not only by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean, or polluted, immediately precedent, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing, or purity, following; but by the evidence of the matter here spoken of. For that was the design of the legal sacrifice, blood and ashes, to cleanse them that were legally polluted, which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cleansing of the flesh, that is, to make them legally clean, such as might come into the congregation again. But this still in a Metaphorical signification, as cleansing signifies expiation, or obtaining pardon of sin, freeing from the inconveniences or Censures that belonged to it. In this same sense the word is used c. 10. 10. Through which will we are sanctified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our sins are expiated, through the offering of the body of Christ once for all, which v. 26. is expressed by another phrase, that he hath now once appeared to put away sin by the sacrifice of himself.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Be the death—] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siggnifies here, will be best guest by the Context, which looks to the validity of Wills and Testaments, and to the pleading of them in Law, to receive benefit from them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This is expressed v. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of this it is sufficiently known in all Laws, what is here said, that as long as the Testator lives there is no validity in his Will, no pleading any thing from it, because Voluntas est ambulatoria, say the Lawyers, a man as long as he lives may change his Will. In this sense may this 16. v. be thus interpreted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where there is a Testament, that is, where a Testament is produced or pleaded, or, where a Testament is a Testament, or, to the confirming of a Testament, to the proving of a Will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is necessary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the death of the Testater be brought, produced, alleged, brought into the Court, testimony brought of it; for otherwise the Will will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of force, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as long as the Testater is alive, or as long as there is no constat of his death. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used sometimes in the New Testament, in a Forensical sense, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring an accusation, 1 John 18. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 25. 7. to bring accusations or charges against any, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring, or enter, a suit against one.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. To put away] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to frustrate, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to frustrate God's connsel, that is, deprive it of (evacuate) the end of it: and so here Christ's death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depriving sin of its end or design, which was first to get us into its power, to reign in our mortal bodies, and then maliciously to bind us over to punishment eternal; from both which Christ's death was designed to redeem us, from living in sin, and from being punished for it, according to the two benefits of Christ's death, signified in the Sacraments, grace and pardon.    

CHAP. X.  
1. FOr the Law having a shadow of 
* the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good things to come, and not the very image of the things, can never 
† by the same sacrifices eve y year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with those sacrifices, which they offered year by year continually, make the comers thereunto perfect.]  
Paraphrase 1. For the Mosaical Law, which contained no more than an imperfect shadow or rude first draught of those mercies made over to us by the Gospel, eternal life, etc. and not the lively representation or effigies of them, such as the Gospel now affords us, is no way able by sacrificing every year, as long as the temple lasts, bullocks and goats, that is, by repeating often those same kinds of sacrifiees, to work that great benefit for the worshippers which the Gospel is designed to do, viz. to give men full pardon of sin, and purify their consciences.  
2. For than 
* Sure they would have ceased, for many other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others read their not but by way of interrogation so Theophylact  would they not have ceased to be offered, because that the worshippers once purged should have had no more conscience of sin.]  
Paraphrase 2. For than they would not need to be offered again continually, when the work for which they were offered was once wrought, as if the cure were wrought, the medicine need not be any more applied.  
3. But in those sacrifices there is 
† a commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  again remembrance of sins made every year.]  
Paraphrase 3. Whereas now being only a commemoration of sins, not a purging them away, they are offered every year anew on the day of expiation, thereby commemorating not only the sins committed that year, since the last day of expiation, but their former sins again, for which they had foremerly sacrificed, at the time of committing of them, and to typify that one true sacrifice of Christ, that alone is able to do the work for all our sins.  
4. For it is not possible that the blood of bulls and goats should take away sins.]  
Paraphrase 4. For the truth is, it is not in the power of any sacrifice of any beast to take away the guilt of sin, or purify the conscience.  
5. Wherefore when he cometh into the world, he saith, Sacrifice and burnt-offering 
* thou hast not delighted in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou wouldst not, but a body hast thou 
† framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prepared me.]  
Paraphrase 5. And therefore in the Prophetic Psalm concerning Christ's coming into the world, God's despising of those legal sacrifices is mentioned, and all that is thought fit to be depended on in order to obtaining pardon for sin, is the body of Christ, God giving him a body, and designing that to crucifixion, fitting it for the Cross, as the servants car for the door-post, Deut. 15. 17. to which it was to be nailed, (on which ground of similitude it is, that in stead of opening or boaring my ear, in the Psalmist, 'tis here framing him or fitting him a body, see Note on 2 Cor. 13. c.) and so decreeing that to be the perfect and complete sacrifice, which was to supply the defects of all the rest.  
6. In burnt-offerings and sacrifices for sin thou hast had no pleasure.]  
Paraphrase 6. And then he adds in the name of Christ speaking to God his Father, The offerings of legal sacrifices, I know, are not acceptable in thy sight, or able to reconcile thee to sinners.  
7. Then said I, Lo, I come (in the 
* Indenture, or folding of the Bill, see note on Lu. 4. a.  volume of the Book it is written of me) 
† that I may do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to do thy will, O God.]  
Paraphrase 7. Therefore I, that is Christ, come (according to what he had undertaken and bound himself by bond to his Father, in order to that great work of our redemption) to perform whatsoever thou my God shalt require of me.  
8. Above, when he said, Sacrifice and offering, and burnt-offerings, and offering for sin, thou wouldst not, neither haste pleasure therein, (which are offered 
* according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the Law;)  
9 Then said he, Lo, I come to do thy will (O God.) He taketh away the first, that he may establish the second.]  
Paraphrase 8, 9 By which place of the Psalmist, Psal. 40. it is clear, that the sacrifices appointed by Moses' Law are not of any force with God, but only the sufferings and death of Christ, the first being in that place wholly renounced and disclaimed, and only the second set up.  
10. 
† through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By the which will we are sanctified, 
* by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the offering of the body of Jesus Christ once for all.]  
Paraphrase 10. And by this gracious will of God (which Christ came to perform in the body which God prepared for him, v. 5.) by offering that body once for all, and not by those legal sacrifices, which were oft repeated, all our sins are explated, (see note on c. 9 e.) and we received into God's favour, as many of us as by performing the condition of sincere obedience, still required of us, are rendered capable of that great benefit purchased for us by the sufferings of Christ.  
11. And every Priest 
† Rood indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  standeth 
* upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  daily ministering and offering oftentimes the same sacrifices, which can never take away sins:]  
Paraphrase 11. Again, under the Law, the high Priest was wont every year once (see c. 7. 27.) on the great day of expiation, to officiate and offer up yearly the same kinds of sacrifices, bullocks, etc. none of which have power to free the conscience from the guilt, or the offender from the punishment of sin.  
12. But this man, after he had offered one sacrifice for sins 
* hath for continuance ●ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 14.  for ever, sat down on the right hand of God,]  
Paraphrase 12. But Christ having by his own death made one complete sacrifice, which will suffice for the sins of all the world, without need of repeating it, (sealing to all that shall ever live● a covenant of mercy and remission upon repentance) hath ever since continued at the right hand of God, and shall do so for ever,  
13. 
† For the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  From henceforth expecting till his enemies be made his foo● stool.]  
Paraphrase 13. Exercising his regal office in men's hearts, and meaning to exercise it also over sin and death itself, in abolishing or subduing them both in the resurrection.  
14. For by one offering he hath perfected for ever them that are sanctified.]  
Paraphrase 14. For that one offering of his in his death hath done the whole work, once for all completely, for all obedient Christians, all sanctified disciples of his (that having the intercession of Christ in heaven, the sen●ing the Spirit, etc. adjoined with it, which are the grounds of furnishing us with all grace, etc.)  
15. 
* And the holy Ghost also be 〈◊〉 us witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Whereof the Holy Ghost also is a witness to us, for after that he had 
† first said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  said before,  
16. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and 
* upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their minds will I write them:  
17. And their sins and iniquities will I remember no more.]  
Paraphrase 15, 16, 17. And of this the Scriptures of the Old Testament do testify; for after he had premised, as the first thing promised in his covenant, the writing his laws in their hearts and on their minds, and revealing his will, and giving them his sanctifying grace for the reforming of their wicked lives, he than adds as a second part of his covenant, the free pardon of all the sins and transgressions of their former life, whatsoever they have been.  
18. Now where remission of ●hese is there is no more offering for sin.]  
Paraphrase 18. And this being done once for all, there is no need of any farther sacrifices, or Judaical observances, for which some of you do so zealously contend.  
19 Having therefore, brethren, 
† liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boldness to enter into the holiest by the blood of Jesus,]  
Paraphrase 19 The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced, and the benefit of it being to us so great, even to give us liberty (see Joh. 7. a.) to approach unto God in prayer, and apprehension of his promises, to have title to heaven itself, through what Christ hath purchased for us,  
20. 
* Which he hath consecrated for us a new and living way by the ve●●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By a new and living way which he hath consecrated for us, through the veil, 
† that 〈◊〉 his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is to say his flesh, ●  
Paraphrase 20. (Which confidence and liberty to enter he hath helped us to by a way never known before, and that a clear or living way, in opposition to the dead shadows and rudiments under the Law, which, I say, he hath helped us to, by passing himself from the outer to the inner tabernacle, from this life to another, breaking through the veil or partition between them, that is, through his flesh, being fain to die before he entered heaven)  
21. And having an high priest over the house of God.]  
Paraphrase 21. And having one that intercedes for us at the right hand of God, and that hath taken upon him the whole care of his Church, and of every faithful servant of his that shall adhere and keep close to him,  
22. 
* Let us come to him in fullness of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.]  
Paraphrase 22. Let us serve and worship him unfeignedly, being filled with faith (see note on Luc. 1. a. and h.) and having reform our wicked lives in sincere resolution of heart, (without which there is no more reception to be hoped for at God's hands, Isa. 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing, till they were sprinkled with water by the priest) and having our actions washed and pure also.  
23. Let us hold fast the profession of the 
† hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faith without wavering, (for he is faithful that promised.)  
Paraphrase 23. Let not all the afflictions and dangers that can approach us, move us so much as to waver in our Christian profession, which having the hope of eternal life joined with it, is fortification enough against all the terrors of this world, having God's fidelity engaged to make good the promise to us.  
24. And let us consider one another to provoke unto love and unto good works;]  
Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another, to provoke and excite one another to charity, and all actions of piety, (such as are joining in the public service, ver. 25.) whensoever we see any thing of fainting or growing cold in any;  
25. Not forsaking the assembling of ourselves together, as the manner of some is but exhorting one another: and so much the more, as ye see the 
* a  day approaching.]  
Paraphrase 25. And not suffer ourselves to proceed so far toward defection, as to give over the public assemblies, (the forsaking of which is not only deserting of the public profession of Christ, but also of the means of growth in grace) but stir up one another to the performance of this and such other duties of confession toward Christ, by this argument among others, that now their deliverance from the persecutions which so discouraged them is near at hand, (by reason of the destruction of the enemies of the cross, the Jews and Gnostics, that have caused all these persecutions) which therefore would make it unreasonable for them now to give over their constancy, and lose all, when they are so near the end of their voyage, (see Rom. 13. 11. and Jam. 5. 7, 8.)  
26. For if we sin wilfully after we have received the knowledge of the truth, there remaineth note b no more sacrifice for sins,  
27. But a certain fearful looking for of judgement, and 
* burning of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fiery indignation, 
† ready to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which shall devour the adversaries.]  
Paraphrase 26, 27. For if we obstinately commit such a sin as this, defection from Christ, and forsaking Christianity (as they that forsake the public assemblies are in danger to do) after once receiving it (see note on Mat. 12. h.) there is no plea or apology of ignorance or unwillingness for that; and consequently, as under the Law no sacrifices are to be offered for such, nor ever any for Apostates, so now there is no way of remission which will be profitable for such, all that is to be expected is the judgements and wrath of God, such as are like to be sent out speedily to utter destruction, against all such enemies of Christ, (see note on 2 Per. 3. g. and Heb. 6. b.  
28. He that despised Moses Law, died without mercy, under two or three witnesses.]  
Paraphrase 28. He that offended wilfully, and so capitally, under Moses' Law, was not capable there of any mercy, but the thing being proved against him by competent testimony, he was to be put to death.  
29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith 
* he hath been— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he was sanctified, 
† a profane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an unholy thing, and 
* hath reproached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath done despite unto the spirit of grace?]  
Paraphrase 28. How much sadder than will his condition be judged to be, who against all light and conviction received, and formerly assented to, shall thus fall off, and by doing so, join with those Antichristian Gnostics, and Jews the crucifiers of Christ, and enemies of Christians, which have despised Christ, as vile, and nothing worth, yea as one that died as a malefactor, and so his blood no better then unclean, profane blood, not such as will bring any benefit to us, (as it was designed to do) and scorn and reject the Gospel itself, revealed to us by the Apostles, authorized thereto by the descent of the Spirit on them, and other mercies in it so graciously bestowed on us?  
30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord: and again, The Lord shall judge his people.]  
Paraphrase 30. For we know it is the Lord that said, Vengeance, etc. and again Psal. 135. 14. that God will avenge his people, (his Church) and consequently will avenge the cause of those which now suffer among you, against their persecutors, in his time, if you can patiently wait for it.  
31. It is a fearful thing to fall into the hands of the living God.]  
Paraphrase 31. To which purpose you may be armed with this consideration, that 'tis not near so formidable a thing to be persecuted and punished by mortal men, as by him that lives for ever: see Mat. 10. 20.  
32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great 
† combat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●ight of afflictions;]  
Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection, there is no reason, considering how, when you did first receive the faith, (see Rom. 13. 11.) ye endured afflictions courageously (and therefore ought not now at last to fail in any reason, lest you lose the fruit of all that)  
33. Partly whilst ye were made a gazingstock both by reproaches and afflictions, and partly 
* being made partakers of those which so lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whilst ye became companions of them that were so used.]  
Paraphrase 33. Suffering most courageously and notoriously yourselves, and showing your fellow-feeling and common concernment with them that were thus afflicted.  
34. For ye had 
† or a fellow-feeling with prisoners, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compassion of me in my bonds, and took joyfully the spoiling of your goods, 
* knowing that you have in yourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowing in yourselves that you have 
† a better being in heaven, and an abiding one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in heaven a better and an enduring substance.]  
Paraphrase 34. For (first to the latter of them, see note on Mat. 7. ●.) you expressed your sense of my sufferings (and perhaps of many others that were in like manner imprisoned) in mourning for me, and relieving me; and (for the former) ye parted with your worldly wealth, which was violently torn from you, with perfect patience, nay rejoicing that you were thought worthy to suffer for Christ's sake, and considering, and assuring yourselves that such sufferings as these yield you (and will bring you by way of reward) a more valuable and durable kind of wealth, eternal bliss in heaven.  
35. Cast not away therefore your 
* boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confidence, which hath great recompense of reward.]  
Paraphrase 35. Having therefore endured so much upon these grounds of the certain retribution that all your sufferings bring with them, be not beaten out of your fearlessness (see note on Joh. 7. a.) and patience and Christianity at last.  
36. For ye have need of patience, 
† that having done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that after ye have done the will of God, ye might receive the promise.]  
Paraphrase 36. For Christianity being a life of faith and hope, fastened on future promises, both those of this life, release from persecutions, and those of another life, eternal bliss, which will not be had till we have done what God appoints us in the interim to do or suffer, 'tis clear that patience is necessary for all Christians at all times, and particularly for you at this.  
37. For yet 
* a very little while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a little while, and he that 
† cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall come will come, and will not tarry.]  
Paraphrase 37. For the time is now very near at hand, that Christ (see note on Mat. 11. a.) shall come as a judge to destroy the enemies, and as a reliever to rescue all faithful disciples (see note a.) and though you may think he hath stayed-something long, yet now he will come very speedily to that work.  
38. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now the just shall live by faith: 
† And if he draw back or slink away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  But if any man note c draw back, my soul shall have no pleasure in him.]  
Paraphrase 38. Mean while the true constant Christian shall by the strength of his faith live, and hold out against all these terrors, sustain himself by his faith (see Rom. 1. 17.) and he that doth not so, but is affrighted and driven by afflictions out of his hold and profession (as now ye are like to be) God will certainly reject and hate such a man, never accept of such temporary obedience.  
39 But we are not of them who draw back unto perdition: but of them that believe to the note d 
* purchasing, acquiring, finding,  saving of the soul.]  
Paraphrase 39 But as Christ told his disciples, that in times of persecution he that would save his life should be the most likely to lose it, and he that would venture the utmost for Christ's sake should be most likely to thrive, and secure himself even in this world; so it is likely to be at this time: and so I may say it with comfort of all true faithful constant Christians, that we do not mean to forsake Christ, or fall off to the Gnostick compliances, which in stead of delivering will prove the certainest way to ruin, but to stick constantly to him, as the likeliest way to preserve us here, and the only way of securing us to eternity, whether to save our lives, or our souls.  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Day approaching] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of Christ, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming of Christ, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kingdom of God, and many the like, signifying that famous destruction of the Jews, hath been often mentioned. The other phrases have been gathered together from their dispersions through this book, Note on Mat. 3. c. Mat. 24. b. c. etc. Now for this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day of Christ, although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained. The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh, and I will gather all nations against Jerusalem to battle, and the city shall be taken, etc. and so in many places of the Old Testament: and accordingly in the New, Luk. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  17. 24. The Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his day, that is, when he comes to destroy Jerusalem; so Mat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that day and hour, that is the punctual time of this destruction (not of the day of the last judgement, but of somewhat that was to come in that age, V. 34.) knows no man. So Luk. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day wherein the Son of man shall be revealed; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day; and c. 19 40. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days shall come in which thy enemies shall cast a trench. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Act. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great and conspicuous day of the Lord, from which stone of the Jews should escape, but only the believers: In which place, as 'tis cited out of Joel, 'tis observable that there is first mention of the last days, v. 17. (which as the Jews render the days of the Messias, so Peter interprets the time after the resurrection of Christ, in which the Spirit was poured out) then of this great day v. 20. which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last of the last, forty years after his resurrection, in which Judaea was to be laid waist. So 1 Cor. 1. 8. the day of the Lord Jesus, agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revelation of the Lord Jesus, ver. 12. both of them denoting this time of judgement on unbelievers, and deliverance of the faithful: See also chap. 3. 13. So 1 Thess. 5. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons, v. 1. refer to this matter (as, the time is come, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ezech. 2. 7.) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of the Lord cometh as a thief (the same that is said of it 2 Pet. 3. 10.) belongs to this matter also. So 2 Thess. 1. 10. In that day. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day approaching, as Luk. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the season approacheth, or as Joel 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of the Lord is come, it is nigh at hand. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day dawning is that day of judgement to the Jews, and deliverance to the believers among them, 2 Pet. 1. 19 (see Note g.) And that this phrase should thus signify will not be strange, when it is considered that in all languages and idioms, the word Day signifies judgement here on earth. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3. 13. the day shall declare, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the judgement, or trial; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man's day, 1 Cor. 4. 3. that is, the judgement of men: so dies in Latin, diem dicere, to implead, and in English a daies-man, an umpire or judge (see Note on Mat. 3. c. and Mat. 24. b.) That this is the meaning of this place will appear by the scope of the place, which is, to comfort them which were ready to fall off from Christianity, upon the continued persecutions of the Christians by the Jews, among whom these Hebrew Christians lived, as will appear in the story, Act. 11. 19 & 1 Thess. 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long, and so of keeping them from falling away, (see Note on Rom. 13. c.) And secondly, 'twill appear by the plain words that follow to this very purpose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to sustain their patience, v. 37. Yet a little while, and he that cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Christ, which hath promised to come to their punishment and your relief, will come, (and that notes this particular, the destruction of the Jews, which is called his coming, Mat. 24) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he will not tarry, that notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the approach of that day. And to this purpose to confirm men in patient expectation of this, without all disheartening by the delay, follow all those examples of Faith, c. 11. in which it appears that many depended by faith on performances of promises to their posterity, which were never performed to themselves personally, and so might very well fortify the Hebrews for an expectation of a far shorter time, it being now very near at hand. The same is expressed, when it draws nigher at hand, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 John 2. 18. the last hour.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  V. 26. For if we sin wilfully—] What is meant by this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sinning wilfully after receiving the acknowledgement of the truth, must be collected by a brief survey of every part of the phrase. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it signifies in general any kind or sort of sin, not only deliberate, but of ignorance, or passion, or surprise, and again not only an act, but habit or course of sin, (and is to be determined to either by the Context in any place,) so in many places it appears to signify the great sin of Apostasy: so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signify the sin here spoken of, ver. 23, and 25. being the not retaining, that is, forsaking, the profession of their hope; that is, the Christian profession, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  forsaking the assemblies of public worship, etc. which though done upon the motive of fear, to avoid persecution, yet was an Apostatising from the Christian course, and that no sudden, passionate, but weighed, deliberate act and course, and is therefore defined ver. 38. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drawing back to perdition, an Apostasy from the Christian profession, a preferring the advantages of the world, the preserving their own present safety before the service and worship of God, and privileges belonging to it; and accordingly this sin of these forsakers is elsewhere ordinarily expressed by loving the world, and the things of the world, in opposition to, and exclusion of, the love of the Father, loving of pleasures more than of God, serving of the belly, etc. and 'tis known of these Gnostics, that as they renounced the Christian profession, so they joined with the enemies (called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries v. 27.) against the Christians, and to save themselves calumniated and persecuted others. Now this sin thus considered is here farther expressed to be so by the mention of their former acknowledgement of the truth. and by their continuing in this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the acknowledgement of the truth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That may be taken in a double notion: First, to signify the commission of this sin after the acknowledgement of Christianity in general, after having received the faith, and obeyed it (which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse) as, 2 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having acknowledged the way of righteousness, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn, clearly signifies. And this 'tis certain is contained here: for they that thus forsook the assemblies, and drew back, were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the just, v. 38. But, I suppose, there is yet a farther notion of it, which must be added to this, the doing this contemptuously against the Apostles doctrine and admonition, concerning the infusions of the Gnostick-hereticks, and consequently a casting off the authority of the Apostles and Governors of the Church, who acted in power of the Holy Ghost; and they that thus disobeyed, were looked on and dealt with as heathens and Publicans, desperate and incorrigible, Mat. 18. 17. Thus saith Photius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is great difference between sins committed out of ignorance, and wicked practices committed in knowledge and with contempt, Epist. p. 386. And that this was it, appears, not only by the exhortations and admonitions of the Apostle through this whole Epistle, Take heed, brethren, that there be not in any of you an evil heart of unbelief in departing, or Apostatising, from the living God, ch. 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatising Israelites, which lost their Canaan, and by foretelling the like vengeance that would suddenly fall on them, if they did thus depart; but also by one end or consequent of their forsaking their Church-meetings, contemning and rejecting the exhortations and admonitions of their Governors, for which, among other things, these meetings were ordained. And this seems to be here noted by mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but exhorting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which was especially the Governors' office, and which they that forsook the assemblies did forsake also and did not submit themselves to it. And then they that thus sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the having received this acknowledgement of the truth, were they that did contemptuously forsake and cast off the Christian yoke, which they had once submitted to, and that is the character of Apostates. Add to th●● 〈◊〉 consideration of v. 28. where, parallel to the ●ate of the person here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Any one that despiseth, or setteth at nought, Moses Law, the man that will do presumptuously, and will not hearken to the Priest, or to the Judge, Deut. 17. 12. such an one, as when his fact is competently proved against him, he must die without mercy: And that is also the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there remains no longer any sacrifice for sin. It is such a sin for which the Highpriest among the Jews was not allowed to offer sacrifice for expiation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Josephus, l. 2. cont. Apion, there was no deprecating, no possibility of averting the punishment of death which belonged to such. Accordingly we see the practice in Maimonides (in the title of dressing oblations, cap. 3. num. 3, 5.) that no sacrifice should be made for Apostates, though for Ethnics there might. So again appears v. 29. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trampling on the Son of God, that is, contemptuously using him, as these Apostatising desertors did, counting the blood of the covenant an unholy thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as Ezech. 22. 26. to the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violating God's Law, is added their profaning Gods holy things) contemning the Covenant sealed by the blood of Christ, by which they have obliged themselves to adhere to him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and contumeliously using the Spirit of grace, that is, again despising and throwing away those precious advantages of the Spirit of God which had been bestowed upon them, but now are repelled and rejected by them, as in the Canons of the Councils, they that have undertaken the office of Church-widows, and after marry, are said to do● despite to the grace of God: (see Conc. Wormac. cap. 45.) for which S. Paul hath casting off their first faith, 1 Tim. 5. 12. By all which appears what the nature and aggravations of this sin was, A forsaking the Christian orthodox, and going over to the heretical Gnostick way, which was a downright Apostasy from Christ to Antichrist. And for such an one the punishment is figuratively expressed by, there remains no farther, or no longer, sacrifice for sins: that is, either the blood of Christ trampled on by him, v. 29. will not prove beneficial to him, and so, because there is no other sacrifice, he is capable of no mercy; or else the prayers and oblations of the Church, which are used for those that they have any hopes of, belong not to him. See Note on chap. 6. b. and 1 John 5. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 38. Draw back] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have two ways of discerning; first, by considering the word in the few other places of the New Testament: Act. 20. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I did not withdraw, or hold back, from declaring to you any of those things that were profitable for you, and almost in the same words and sense v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I did not withdraw, or withhold, myself from declaring to you the whole counsel of God. So in Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself, getting out of the way, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word used c. 12. 25. for detractare, to get off from any employment, to be unwilling to enter upon it, to hang back, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to refuse; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2. 12. he slunk away, withdrew himself, got out of their company, and that as an effect of fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. fearing the Jewish Christians. So Phavorinus again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fearing, running away. And so here the matter of the discourse being exhortation and encouragement to constancy in the Christian profession, in despite of all the terrors and assaults that lay on them from the Jews at that time, and that upon constant expectation of receiving a rich reward, deliverance here within a while, if they live and continue constant, and eternal bliss in another world, for all that they could suffer here, (which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. ver. 35.) it will be most agreeable that the just man's living by faith in the beginning of v. 38. should be his patient, cheerful, constant continuance in the Christian profession, merely upon the strength of the promises that are made to courage and constancy, the promised deliverance in this, v. 36, & 37. and eternity in another world: and contrary to that, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing back here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 39 must needs be a fainting in the course, a pusillanimous falling off, a detractation or failing in point of perseverance, caused by fear or pusillanimity. And this will likewise appear by a second medium, by looking into the prophet Habakkuk, ch. 2. 4. from whence 'tis clear those words immediately precedent are cited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the just shall live by faith. If that place of Habakkuk be observe carefully in the Septuagint and the Hebrew, it will not be improbable which some have surmised, that the Septuagint read the Hebrew words a little otherwise then now we read them; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, arrogans fuit, was lifted up, as we read in the beginning of the verse, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the former, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul for the latter. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are surmised to have read there, is perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is rendered here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul, otherwise then the Hebrew there will regularly bear it) for the Hebrew signifies primarily texit, covered, (and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hidden, out of Phavorinus) and then also it signifies turbatus fuit, was frighted, or troubled, (which they that are, slink, or hide themselves out of the way.) So Isa. 50. 20. Thy children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee reads, were troubled, the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were in distress or great fear; and Jonah 4. 8. 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ready to faint; and so Am. 8. 13. the Targum explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be weary, or faint, and so in other places, the Septuagint render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting or failing: and so the Septuagint, if they read as is surmised, will seem to have taken it in Habakkuk, He that falls off, or faints, the cowardly or fearful, my soul doth not like him. But others that have considered that place in Habakkuk, conceive the ordinary Hebrew reading may be well retained, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonah 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & defecit, and so Isa. 51. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sons have fainted. Thus Rabbi Tanchum renders it by withdrawing himself, being far removed, and that is all one with our notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Arabic word which is answerable to it signifies negligere, aliò animum avertere, to neglect, to turn away his mind; and so that is agreeable also. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the latter part of the verse ordinarily signifies right, is frequently rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleased, and so is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul may be retained also, meaning God's soul, from whom he averts, which therefore the Septuagint thought fit to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my, that is, God's soul, in like manner as they have done Psal. 5. 9 where the Hebrew hath, his strength, and they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my strength. See Mr. Pocock Miscell. p. 45. And all this sets down the true notion of the word in this place, thus; But if he that should live by his faith, shall cowardly withdraw himself from the public worship of Christ, v. 25. (as Ignatius faith they did which had received the infusions of the Gnostics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ep. ad Smyrn. they abstain from the Eucharist, and from prayer, that is, public assemblies, and exhorts them to mend that fault, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Polyc. Let there be more frequent assemblies, and so again add Ephes.) if they withdraw from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the patient, magnanimous encounter of afflictions, v. 32. from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confident profession of the truth, v. 35. (in expectation of the future reward) from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience, and doing the will of God, v. 36. and from the faith, v. 38. Whereby we depend securely on the promises of Christ, with confidence that they shall be performed to us, If, faith the Author, the just, the Christian prove thus pusillanimous, hang back from this performance of his duty, if by afflictions he be disheartened and terrified, God's soul hath no pleasure in him, he is utterly rejected and disliked by God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thus, v. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towardise is directly set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saving the soul, or life, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction or losing of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 39 Saving of the soul] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies acquiring, purchasing, getting, possessing. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing of glory, 2 Thess. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purchasing, or acquiring, of salvation, 1 Thess. 5. 9 But Phavorinus, who hath that notion of it, gives us also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saving, delivering; and so being here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction, and joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul, or life, it seems most probably to signify as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possess the soul, Luk. 21. 19 (which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul here; so saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possessing is purchasing) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve the life, Mar. 8. 35. Luk. 9 24. See Note on Eph. 2. d. 1 Pet. 2. c.    

CHAP. XI.  
1. NOW Faith is the 
* confident expectation  note a substance of things hoped for, the 
† conviction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evidence of things not seen.]  
Paraphrase 1. And that you may know to what your being Christians, and your professing the faith of Christ, obligeth you in this matter, you may consider what Faith is, a confident dependence on God for the performance of his promise, a being convinced of the truth of those things of which we have no ocular or sensible demonstration.  
2. For by it the Elders 
* received a testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  obtained a good report.]  
Paraphrase 2. And that you may not look on this faith as a new and a strange thing, ye may through all times see the examples of it among pious men, which may excite you to the practice and exercise of it at this time, now you have so much need of it, ch. 10. 36. For indeed ye may observe that this was it by which the Ancients or Fathers of the Old Testament received a testimony of God's approbation of, and respect unto them.  
3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen 
† were made not  were note b not made of things which do appear.]  
Paraphrase 3. One act of faith it is, by which we rightly apprehend the omnipotent power of God in creating the whole world, heaven and earth, merely by a word, saying, Let there be light, etc. and there was light: and so by the same act of faith we see God can and doth produce effects quite distant from the ordinary course of nature, for so all this visible world was framed, not out of things conspicuous to our eyes, as now a man of a man, a tree from a kernel, etc. but by the mere command of God out of nothing, or out of the earth, which is described as an invisible Chaos of confusion, Gen. 1. 2. (And then why may we not believe God's promise in the like manner at this time, that he is able to bring you deliverance out of your present persecutions, upon your continuing constant unto him, by those ways that are least discernible to you, merely by acts of his own power and wisdom?)  
4. By faith Abel offered unto God 
* a sacrifice exceeding that of Cain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.]  
Paraphrase 4. Another act of faith it was (appliable also to your present purpose) which was discernible in Abel, who offered to God the firstlings and the fat, Gen. 4. 4. that is, the best and fairest that he had in all his flock, whereas Cain did not proportionably, but only brought of the fruit of the ground (without any choice of the best) an offering to God, v. 3. This Abel certainly did upon a belief of God's essence and attributes, and a consequent love of him, willing to give him that which is most precious; (and parallel to that is the faithful constant Christian now, that will lay down his life for Christ's sake, suffer any thing, part with all that is most precious) and from this faith it was that God pronounced him a righteous person, and expressed his approbation of his sacrifice; and from this it was that God said of him that his blood cried from the ground, when he was dead, intimating that he had then a life with God, who was able to speak to him (see Philo, li. Pejorem insidiari meliori) and that God would avenge his blood, and the blood of all such upon their persecutors.  
5. By faith Enoch was translated that he should not see death, and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.]  
Paraphrase 5. By faith Enoch did that which was acceptable in the sight of God, and was rewarded by God by being translated to heaven, in stead of dying (And that signifies that they that walk and persevere in the ways of God, when they go out of this world, they are never the worse for it, they are removed to a place of endless bliss.)  
6. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.]  
Paraphrase 6. And this acceptation of God was a proof that he had faith, for otherwise his actions could not have been acceptable to God; for without believing the power, and wisdom, and justice of God, 'tis impossible to do any thing that can please God, or be rewarded by him: For he that undertakes the service or worship of God in any kind, must believe that he is God, and that he rewards all his faithful servants, that do what they are enabled to do toward the search and performance of his will. And he that doth believe this, what should ever tempt him to forsake or disobey him, when his sincere, faithful performances, how dear soever they cost him here, are sure to be abundantly rewarded by God, and his forsaking and falling off to bring judgements and ruin upon him?  
7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the 
* delivering of his household 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saving of his house; by which he condemned the world, and became heir of the righteousness which is 
† according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by faith.]  
Paraphrase 7. A like example of faith we have in Noah, who believing the threats, and heeding the warning of God that foretold the drowning of the world, and assuring himself that God would destroy and drown the wicked of that age, and preserve him and his family (an emblem of the Church of faithful obedient Christians) did accordingly so fear the judgement of God denounced against the wicked, and believe Gods command of making an Ark for himself and his family, that he set presently to making of that Ark, by that means to save both himself and his family from the Flood (Parallel to which is your belief of God's threats and commands, and making use of that way of securing yourselves which Christ hath directed you, a careful obedience, and close adhering to the commands of Christ in this time of approaching destruction;) and thus as a Prophet he foretold, and brought upon the whole world of sinful men an universal destruction, and himself was left the only possessor of the earth, had it all for an inheritance to him and his posterity, and no question had the happiness of another world, as a reward of his pious fear and faith in God, and the actions which he did out of that principle.  
8. By faith Abraham, when he was called to go out into a place which he should afterward receive for an inheritance, obeyed, and he went out, not knowing whither he went.]  
Paraphrase 8. A like act of faith was Abraham's obedience to God's command of leaving his Country, and going whithersoever God should direct him, not knowing whither it was, only receiving a promise from God, that his posterity should be the possessors of that place whither he was appointed to go, but no way assured that himself should ever be owner of any part of it.  
9 By faith he sojourned in the land of promise, as in a strange country, dwelling in Tabernacles with Isaac and Jacob, the heirs with him of the same promises.]  
Paraphrase 9 And accordingly a like act of faith it was in him, that though he sojourned in that land which was promised him, in the same manner as he should if he and his seed had had nothing to do with it (he and his sons and his sons sons dwelling in it in Tabernacles, erected for a transitory passage through it, and not in houses, as in a place of possession, and thus they lived all their lives long till Jacob was removed into Egypt) yet he firmly believed that his seed should possess that land, and was himself very well satisfied without it;  
10. For he looked for a City which hath foundations, whose builder and maker is God.]  
Paraphrase 10. Upon this ground of Christian faith, that God had for him an abiding firm building, which after a pilgrim's life expected him in another world, (see 2 Cor. 5. 1. & Heb. 12. 28.) and would plentifully reward all his obedience, though he had no other reward to receive in this life.  
11. Through faith 
† even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also Sarah herself received strength to conceive seed, and was delivered of a child when she was pastage, because she judged him faithful who had promised.]  
Paraphrase 11. By the like belief and relying on God's power and providence, against all probabilities to the contrary, Sarah being both barren, and of an age past childbearing, did not only by her handmaid Hagar, but of her own womb, and that by Abraham, when he was very old also, receive strength to conceive and bring forth a son, having no ground to believe this, or hope it possible, but that God had promised it, and she was confident he would not break his promise, but perform it.  
12. Therefore sprang there even of one, and him 
* dead in these respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.]  
Paraphrase 12. And as the reward of their faith of this, they became so fruitful, that from one Abraham (called by that title of One, Mal. 2. 15.) and that at a time when he was past power of getting children, there yet came a most numerous progeny, according to the promise of God made to him, and laid held on and depended on by his faith.  
13. 
* By or according to faith all these died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  These all died in faith, not having received the promises, but having seen them afar off, note c and were persuaded of them, and embraced them, and confessed that they were strangers and 
† sojurners on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pilgrims on the earth.]  
Paraphrase 13. And this his numerous posterity did not, till the time of Joshua, come to enjoy this promised land of Canaan; only as Abraham went on cheerfully, as believing that four hundred years after the promises should be performed to his seed, so did they comfort themselves with the assurance that their posterity should enjoy them if they did not, and meanwhile calling themselves guests and strangers in that promised land, Gen. 23. 4. and 47. 9 and not possessors of it: (which is an enforcement of that constancy which is now called for of Christians in persecution, upon strength of that promise of the approaching coming of Christ to rescue them, which in case it should not come in their days, yet being so sure to come to their posterity, so much sooner than the Canaan came to Abraham's posterity, this may be matter of saith and encouragement to Christians as reasonably as the assured expectation of those promises was to Abraham and his posterity.)  
14. For they that say such things declare plainly that they seek a Country.]  
Paraphrase 14. And this language of theirs, calling themselves sojourners in Canaan, and not possessors of it, signifies that they did not think themselves at home, but that they were in pursuit of a Country.  
15. And truly 
* if they had mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if they had been mindful of that country from whence they came out, 
† they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they might have had opportunity to have returned.]  
Paraphrase 15. And that not their own Country Chaldaea, from whence Abraham first went out upon God's command, for he and his posterity had many seasons to have gone back thither, if that had been the Country they looked after.  
16. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for he hath provided for them a City.]  
Paraphrase 16. But now 'tis clear that the Country which they professed to expect, was that promised to their posterity, which being not come till after this life of theirs, was a type of heaven: and in having made this provision for them, God is most justly said to be the God of Abraham, etc. for whom he made so rich a preparation, destining the land of Canaan, and in that a famous City Jerusalem (though it was not yet imaginable how it should be built) for their posterity, and in that mystically foreshowing an eternal City and Kingdom, the Canaan and Jerusalem above, which they should have which continued constant to Christ, and obtained not the promises in this life.  
17. By faith Abraham when he was tried offered up Isaac, and 
* having admitted or entertained the promises he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he that had received the promises offered up his only-begotten son;  
Paraphrase 17. Another eminent act of faith it was in Abraham, that upon God's command to sacrifice his only son Isaac, he presently and readily obeyed, took him and carried him to the Mountain, and was ready to have offered him up, if God had not stopped him: and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him, and having no other son but this from whom they should spring, nor possibility in nature, nor promise above nature, that he should have any more children, but a plain affirmation that this people, which should be counted his seed, to whom the promises belonged, should come from Isaac, he did yet absolutely obey that command of Gods, in resolving to kill that son on whom all those promises depended, and yet never doubted of the performance of the promises,  
18. Of whom it was said, that in Isaac 
† shall the seed be called to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall thy seed be called:]  
Paraphrase 18. Another eminent act of faith it was in Abraham, that upon God's command to sacrifice his only son Isaac, he presently and readily obeyed, took him and carried him to the Mountain, and was ready to have offered him up, if God had not stopped him: and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him, and having no other son but this from whom they should spring, nor possibility in nature, nor promise above nature, that he should have any more children, but a plain affirmation that this people, which should be counted his seed, to whom the promises belonged, should come from Isaac, he did yet absolutely obey that command of Gods, in resolving to kill that son on whom all those promises depended, and yet never doubted of the performance of the promises,  
19 Accounting that God was able to raise him up even from the dead; from whence 
* in a figure he had also received him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also he received him in a figure.]  
Paraphrase 19 Resolving with himself that rather than the promise should not be performed, which was made to him of a numerous posterity, to spring particularly from Isaac, God, who was able to raise from the dead, would so raise Isaac when he should have killed him, having withal a kind of pledge to assure him that he would do that, because when he was conceived and born to him, it was a kind of coming from the dead, viz. from Sarahs' womb, when she was past age of childbearing, and from himself, who in this respect of getting children was mortified and dead also, v. 11, 12. (And this again is an example to encourage and confirm the faith of Christians, that in obedience to Christ they continue constant to death itself, or the utmost danger of it, knowing that God will perform his promises to them, yield them the promised deliverance, though they cannot imagine the manner how.)  
20. 
† by faith concerning things to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note d By faith Isaac blessed Jacob and Esau concerning things to come.]  
Paraphrase 20. An act of faith also it was in Isaac that, after that manner that is storied of him, he blessed his two sons Jacob and Esau, that is, prayed for blessings on them, nay, as a Prophet, foretold from God what should befall the posterity of each of them; first, assuring himself that the promise made to Abraham should be fulfilled in Jacob, Gen. 28. 4, 5. and so that what he had done, though through error, mistaking Jacob for Esau, would yet certainly be performed to him by God, Gen. 27. 33, 37. And for Esau, he foretold also of his posterity, that at length they should be freed from their subjection to the Jews, v. 39 which was a kind of blessing of him also, although it were not performed to him personally, but to his posterity many years after. (And the like faith will it be now in the Christians, that shall assure themselves that God will now bless and preserve the faithful constant believers, give them deliverances from their pressures, although they be not yet present but future.)  
21. By faith Jacob, when he was a dying, blessed both the sons of Joseph, and 
* worshipped upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worshipped leaning upon the note e top of his staff.]  
Paraphrase 21. Thus Jacob, a little before his death, rose and set himself up upon his bed, and leaning upon his staff, (which was an emblem of faith) depending and relying firmly upon God's promise, he prayed and worshipped God, and blessed prophetically Manasseh and Ephraim, foretold how God should deal with them and the tribes that sprang from them, after his and their death.  
22. By faith Joseph, when he died, made mention of the departing of the children of Israel: and gave commandment concerning his bones.]  
Paraphrase 22. By the same faith, and assurance that God would make good this promise of giving Canaan to Abraham's seed, though 'twere not yet given, Joseph, before his death a little, mentioned the Israelites going out of Egypt, and commanded that when they went, his bones should be carried with them; which argued his assurance, without all doubt, that they should possess that promised land, and be delivered out of the Egyptian thraldom that they were for some years to lie under.  
23. By faith Moses, when he was born, was hid three months of his parents, because they saw he was a 
† comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  proper child, and they were not afraid of the King's commandment.]  
Paraphrase 23. Another act of faith it was in Moses' parents to break through all fear, to hide the child, and endeavour to save him in spite of the King's bloody law, having been assured from God that there should be born from among them one that should deliver them out of Egypt, and judging by somewhat extraordinary in Moses' look, that he was that person thus promised them. (And a like act of faith it will now be, thus confidently to believe this promised deliverance, and to act accordingly.)  
24. By faith Moses, 
* being grown big 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he was come to years, refused to be called the son of Pharaoh's daughter;]  
Paraphrase 24. An act of faith it was in Moses, that when he came to age, he would not accept the honour of being adopted by Pharaoh's daughter;  
25. Choosing rather to suffer afflictions with the people of God, then to 
† to have the temporary enjoyment or delight of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enjoy the pleasures of sin for a season;]  
Paraphrase 25. Choosing rather to endure any affliction that should fall on the Israelites, then to enjoy all the pleasures and advantages of a palace, with the guilt of that cruel sin of persecuting the children of God, which he could not escape doing, if he lived in that court, when he came to be of age;  
26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.]  
Paraphrase 26. And counting that reproach which Christ & Christians endure now, and which the children of Israel, the anointed of the Lord, Psal. 105. 15. then endured in Egypt, (being most reproachfully afflicted and oppressed) a far more desirable thing then all the wealth and power in Egypt; looking upon the great difference of rewards between those two states in another world, wealth and greatness and persecuting Gods children being attended, as Dives, with flames, and affliction and reproach with heaven and bliss, like Lazarus. (And the like faith will it be in the Christian, to renounce all those secular advantages that the Gnostics now promise men that will forsake the pure faith, and join with them in compliance with and assisting the persecutors; and rather to suffer any the sharpest persecutions from the Jews, than thus join and concur with them in persecuting the Christians.)  
27. By faith he forsook Egypt, not fearing the wrath of the King: for he 
* was constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  endured as seeing him who is invisible.]  
Paraphrase 27. So after, it was also an act of his faith, and obedience to the word of God, delivered him in the bush, that, being threatened by the King, if he should ever any more mention the going out of the people of Israel, Exod. 10. 28. he went out from the King courageously, and having told Pharaoh that he would never treat with him more about it, he conducted the Israelites out of Egypt, depending constantly on God, and as firmly, as if he had seen him present to secure and defend him. (And the like faith it is to confess Christ now, be the danger never so great and imminent of doing so.)  
28. Through faith he kept the Passeover, and the sprinkling of blood, lest he that destroyed the firstborn should touch him.]  
Paraphrase 28. Another act of faith it was and obedience to God, in Moses, that he did that which he did about the Passeover, and sprinkling the side-postes of the door, to deliver by that means all the firstborn of the Israelites: (by which was also typified the redemption wrought by Christ, and that which is now approaching foretold and promised by him, that he that endureth to the end shall escape, that the believers shall be sealed and secured, before the destruction come out against this people, see Rev. 4. 7, etc.)  
29. By faith they note f passed through note g the Red sea, as by dry land: which the Egyptians assaying to do were drowned.]  
Paraphrase 29. And an act of faith it was in the people of Israel, that they ventured into the Erythraean sea, and went through part of it, as if it had been firm ground; whereas the Egyptians, persecuting and trying to follow them, were drowned. (And the like faith will now secure the constant sufferers, whilst their persecutors are overwhelmed and destroyed by the same means that gives them deliverance.)  
30. By faith the walls of Jericho fell down, after they were compassed about seven days.]  
Paraphrase 30. An act of faith it was in Joshua, and the people in obedience to him, to go about Jericho seven days together with the Ark before them, upon which followed the falling of the walls of it. (And the like in the Christians now, to trust confidently in God's deliverance, although they use no artifices, or secular policies, or means of their own to work it for them.)  
31. By faith the harlot Rahab perished not with them that 
† obeyed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  believed not, when she had received the spies with peace.]  
Paraphrase 31. An act of faith it was in Rahab, who had formerly been an Idolatress and an harlot, (and now kept an Inn or Victualling-house) to entertain the spies sent by the Israelites safely, believing that God whom they worshipped to be the true God, whereupon she was saved alive, when the rest of the incredulous idolatrous people of that land were destroyed. (And the like faith will it be in them now that shall use all kindness and fidelity to the persecuted Christians, and the doing thus will be much a more probable way to secure them that do it, than all the Gnostick treacheries and compliances with the persecutors.)  
32. 
* and why do I yet talk or speakly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephtha, of David also, and Samuel, and If the Prophets;  
Paraphrase 32, 33. What need I give you any more examples of this matter? 'T were infinite to enlarge on this subject, to tell you all that might be said for your encouragement to trust God, and adhere constantly to him: such were the great champions of God's people, who depending on God's strength and blessing, constantly and fearlessly discharged their duty, and by God's especial motion, and their obedience thereto, were raised up to govern the Israelites, and to fight discharged their battles for them, and to make conquests, Gedeon over the Madianites, Barak over the Canaanites, Samson and Samuel over the Philistines, Jephtha over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, Syrians: and all these by faith, (not thinking they should be able to vanquish them without fight, but) fight valiantly, and depending on God's promise and power to give them victories, with small as well as with great numbers, who again by faith lived godly and righteous lives, received great mercies from God miraculously, only by the strength of his having promised it. And some of them, Daniel by name, (contained under the word prophets ver. 32.) obtained that miracle of mercy and deliverance from God, that the Lions, when he was thrown into their den, did him no hurt:  
33. Who through faith subdued Kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,]  
Paraphrase 33. What need I give you any more examples of this matter? 'T were infinite to enlarge on this subject, to tell you all that might be said for your encouragement to trust God, and adhere constantly to him: such were the great champions of God's people, who depending on God's strength and blessing, constantly and fearlessly discharged their duty, and by God's especial motion, and their obedience thereto, were raised up to govern the Israelities, and to fight their battles for them, and to make conquests, Gedeon over the Madianites, Barak over the Canaanites, Samson and Samuel over the Philistines, Jephtha over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, Syrians: and all these by faith, (not thinking they should be able to vanquish them without fight, but) fight valiantly, and depending on God's promise and power to give them victories, with small as well as with great numbers, who again by faith lived godly and righteous lives, received great mercies from God miraculously, only by the strength of his having promised it. And some of them, Daniel by name, (contained under the word prophets ver. 32.) obtained that miracle of mercy and deliverance from God, that the Lions, when he was thrown into their den, did him no hurt:  
34. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.]  
Paraphrase 34. Others were so favoured by God, that the fire did them no hurt when they (that is, the three children) were cast into it; others escaped present danger of being killed by the sword, as David from Saul, Eliah and Michaiah from Ahab, the Jews in Hester from Haman; others were recovered from desperate discases, as Job and Hezekiah, others became wonderfully courageous in fight, as Jonathan, etc. and routed the armies of the Heathen Canaanites, etc. very often.  
35. Women received their dead 
† by resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  raised to life again: and others were note h tortured not accepting deliverance, that they might obtain a better resurrection.]  
Paraphrase 35. Some women (as the widow of Sarep●a, 1 Kin. 17. 21. and the Shunamitish woman, 2 Kin. 4.) had their children restored from death to life, upon their entertaining the prophets of God, cherishing and relieving Gods servants, Elias and Elisha: Others when racked and tormented for the acknowledgement of the truth, had no desire to be spared, but refused to be delivered when they might, merely by the strength of faith, believing a resurrection to life eternal after death, and looked upon that as much more desirable than a present remission of torments. Thus the mother and seven children 2 Mac. 6. 19, 30. and ch. 7. 9  
36. And others had trials of 
* contumeties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cruel mockings and scourge, yea moreover of bonds and imprisonment.]  
Paraphrase 36. Others, as Michaiah and Jeremiah and the Maccabees, had patience tried by whipping, very reproachful and painful, others by shackles and imprisonment, and so Joseph in egypt, and others.  
37. They were stoned, they were sawn asunder, 
† were burnt with hot rons  note i were tempted, were slain with the sword; they wandered about in sheepskins and goatskins, being 
* in want distressed, ill handled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destitute, afflicted, tormented:]  
Paraphrase 37. Some were stoned, as Zacharias; others sawn asunder, (as Isaiah by Manasses, say the Jews) others burnt alive, or broiled, or run through with hot irons, as the Maccabees; others, very many, killed by the sword; others, the prophets that preached the coming of Christ, meanly assayed in skins, as Ezechiel, John Baptist, etc. being very poor, in great dangers, and meeting with very ill usage;  
38. (Of whom the world was not worthy) they wandered in deserts, and in mountains, and in dens and caves of the earth.]  
Paraphrase 38. Used thus, as men that were too good to live in this wicked world, and accordingly others of them lived recluse and retired from the world, in deserts and hills, and caves of the earth.  
39 And these all having 
† received testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  obtained a good report through faith, received not the promise:]  
Paraphrase 39 And all these valiant champions and servants of God last mentioned v. 36, etc. and before v. 8, 13. being much commended for their faith, did not in their time receive the promises made to Abraham, had no deliverance in this life from their persecutors:  
40. 
* God foreseeing somewhat better concerning us, that they might not be perfected without us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God having provided some better thing for us, that they without us should not be 
k K.  made perfect.]  
Paraphrase 40. God having determined this as the time most congruous in his wisdom to give the utmost completion to all those prophecies and promises to send the Messias into the world, and, as a consequent of his resurrection from the dead, to grant us those privileges and advantages that the fathers had not enjoyed, a rest after long persecutions, a victory over all opposers of Christ's Church, that so what was promised to Abraham's seed, Gen. 22. 17. that they should possess the gates of their enemies, being but imperfectly fulfilled to the fathers, might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof.  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Substance] The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both here and in the other places of the New Testament, will appear by observing the Greek rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it. The word signifies to hope, and in Piel to expect with some confidence, and so to stay and wait for any thing, generally rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected, Gen. 8. 10, and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt, Ezech. 13. 6. they took confidence. Now this word Mic. 5. 7. is by the Greek translators rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men, is by the Targum rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect, we render it, wait for them. The sense beareth depending on them for aid, and so subsisting in them, and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hope, Lam. 3. 18. expectation, waiting, is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 39 8. and so in the books of Esdras, 2 Esdr. 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope, or confidence, of good works (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch) that great treasure of confidence, that ariseth from well doing. Agreeable to this notion of the word is the acception of it in every place of the New Testament, (save only that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the character of his subsistence.) Thus 2 Cor. 9 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that we be not put to shame in this confidence of boasting, that is, in having had that confidence of their liberality and readiness, as to boast of them in that behalf. For to that belongs that great shame, in case his confidence should miscarry, as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame, saith the Apostle, Rom. 5. 5. and to the same purpose c. 9 33. To the same sense is that in the same words c. 11. 17. which is explained after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any have confidence, I also have confidence, according to that mentioned from the Targum, Ezech, 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered daring; and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance. So oft in 
* 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Diodorus Siculus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dream raised him to this confidence, giving him a vision of great advancement and glory, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he incited them to keep the constancy, or courage, of Philomelus. So in 
* De 〈◊〉 Jud. 1. 2. c. 12.  Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy. Thus Cicero defineth Faith, Fides est dictorum conventorúmque constantia & veritas, It is a constancy and truth of all that hath been said and agreed. And so the Hebrew and Chaldee word for faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so also the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies firmness, constancy, stability. So Heb. 3. that which is v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we hold fast the confidence and the boasting of hope firm until the end (as the condition of being Christians or the household of Christ) is expressed v. 14. in this other phrase, little differing from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If we hold fast the beginning of confidence, that is, that confidence exemplified to us by Christ, which we had from the beginning, firm unto the end. And so here, faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the expectation (or dependence, or confidence, or the confident expectation) of things hoped for by us, (and this opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling off, or cowardly behaviour, mentioned in the conclusion of the former Chapter;) the promise of Christ being the object as of our hope so of our faith also, and differing very little in that particular, but that faith seems to be the greater adherence, to have the less of doubting, the more of confidence in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Not made of things which do appear] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that appear not seems to denote the earth, Gen. 1. 2. in that state when 'tis said to be tohu vabohu, without form and void, or, as the Septuagint render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invisible, not to be seen.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. And were persuaded] The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and being persuaded, which are added in some Copies between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embracing, are wanting in the ancient MSS. of the greatest reputation, and, besides others mentioned by other men, in a very ancient one of Mag. Coll. in Oxford.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. By faith Isaac blessed Jacob] Some difficulty here is, where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau, to what part of the story in Genesis it shall belong. In ch. 27. he blesseth Jacob, v. 28, 29. God give thee of the dew of heaven— Let people serve thee, and nations bow down to thee: be lord ●ver thy brethren, and let thy mother's sons bow down to thee— But it will, first, be hard to affirm, that he here blessed Jacob by faith, when it is evident he knew not that it was Jacob whom he thus blessed; and secondly, Isaac thinking verily that it was Esau whom he thus blessed, it could not be an act of saith in him, or reconcileable with that which God had revealed to Rebecca, c. 25. 23. (that the elder should serve the younger) thus to pronounce or foretell of Esau, that he should be lord over his brethren. For these two reasons it, will not be fit to refer this of the Apostle to that part of the story wherein blind Isaac, contrary to his intention, thus blessed Jacob. The next passage in the story will, I suppose, be much more commodious for the turn, when upon Esau's coming with his venison, Isaac finds himself to have been abused, and trembling very exceedingly, tells him that Jacob had brought him venison already, and he had eaten and blessed him, yea and he shall be blessed, v. 33. and again, v. 37. that he had made Jacob his lord, and given him all his brethren for his servants. Where Isaac discerning what he had done, though by mistake, remembers the Oracle that God had delivered before their birth, and considering how punctually the blessing thus given to Jacob by him did agree to that, he doth now by faith resolve, that so it should certainly be, that what his affection had designed to Esau, was by God promised to Jacob, and consequently should irreversibly belong to him, and thereupon he confirms it anew to Jacob, Yea and he shall be blessed, and I have made him thy lord. And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau, that visibly follows, v. 39 Thy dwelling shall be the fatness of the earth.— (and in the body of it again inserted a farther confirmation of jacob's blessing, by telling Esau, thou shalt serve thy brother, v. 40.) and it shall come to pass that when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Where it must farther be supposed that Isaac, beyond that prediction before their birth, that the elder should serve the younger, had received from God another Oracle concerning his two sons, that as the posterity of Jacob, the Jews, should have the preeminence and dominion for some time over the Edumaeans, the posterity of Esau, so in process of time, the Jews should be brought down, and so the Edumaeans be quitted of that yoke; and accordingly Isaac foretelling this is here as truly said to have by faith blessed Esau. And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau, Be lord over thy brethren— which though, in respect of the times next ensuing, it were true of Jacob (and accordingly was in God's providence thus directed to him) yet in respect of the latter times, when the Jews should be brought low, was to be truly appliable to Esau, and so might by faith be designed by Isaac to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Top of his staff] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a bed and a staff, perhaps anciently the very same word for both, though now Grammarians have pointed it diversely, and made a difference of sound also betwixt them. The Jerusalem Targum reads it, Laudes Dei cecinit super spondam suam, He sang the praises of God upon his bedstead. The Greek here follows the Septuagint's translation, and there is no question of the truth of it: and indeed it may well be that both notions of the Hebrew may here stand, and the truth be, that arising out of his bed, he sat on it, and leaned, as sick persons do, upon his staff, for we after read, that he gathered up, or returned again, his feet into the bed, Gen. 49. 33. which is a sign that he was before risen out of it, and sat on the side with his feet on the ground, which was very fit for this posture of leaning on his staff.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Passed through] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signify to go from one side to the other, quite through, or cross the sea (for the Israelites journeying makes it appear that they did not so) but to go in into part of the channel, Exod. 14. 22. and pass on there a good way in the midst, v. 29. and then to come out again on the same side; for so the Israelites did, as appears by the story. This is expressed Psal. 137. 14. by God's dividing the Red sea, and leading them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, or through, the midst of it, agreeably to what is now said.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The Red sea] That sea through part of which the Israelites passed (and in which the Egyptians were drowned) is in the Hebrew styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mare algosum, the sea that was so full of weeds, etc. (See Psal. 106. 7. and 137. 13.) By the side or shore of this sea did the posterity of Esau or Edom dwell. Now Edom is by the Septuagint called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 red, because as that comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 red, with a very little change of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 red doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also vary as little. From hence also (and not from Erythraeus a king drowned there, as Diodorus Siculus saith) it is that this sea is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those places of the Psalmist (and elsewhere,) where the Hebrew only have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weedy sea, and accordingly it is here retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning that Edumaean sea, which by analogy would rather be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Erythraean or Edumaean, than the Red sea.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Tortured] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall propose by way of conjecture, by these steps and degrees. That this punishment was that inflicted by Antiochus on the Maccabees there is little question, the many circumstances here agreeing with those there do make it manifest: as first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and there; secondly, their not accepting deliverance here, set down there distinctly, 2 Mac. 6. 30. then thirdly, the mention of a better resurrection here, compared with that their comfort there, c. 7. 9 and fourthly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumelious usages here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 36. and there 2 Mac. 7. 7. such as are mentioned 1 Sam. 31. 4. and are defined by Sophocles in Antigona, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to kill and insult on the dead, and use him contumeliously; so fifthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stripes here, and there v. 30, etc. sixthly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trial of contumelies here, and there the narration how those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to try whether they would persist or no; seventhly, the word, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tried, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorched, here v. 37. If it be the former, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than it refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trial, forementioned; if the latter, then to the burning them alive, and frying them in a pan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Mac. 7. 5. This being premised for the general explication of this word and those that follow, 'tis in the next place observable that Aristophanes hath this passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Scholiast hath observed two significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Phavorinus hath borrowed from him; first, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an engine of wood upon which they punished men in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this was a kind of punishment, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so; secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cudgels with which they were beaten in their judicatories, or, as Hesychius and Suidas add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are strucken very strongly. Thirdly, it may be observed, that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined by Aristophanes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in that Scholiast, wooden yokes or clogs (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into English by the change but of i into g, which is an ordinary transmutation, and easy for the sound, i and g having the same sound in many words) hanged to the neck, and mentioned Jer. 28. 14. where it signifies such a yoke of iron with such a wooden clog fastened to it, which both bound in the neck close, and bowed the head down, and made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from whence 'tis named;) and 'tis mentioned also by Aristotle, Pol. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be bound in the marketplace with this yoke. This being also observed, 'tis fourthly to be considered, that in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put together, as in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore probably that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former acception, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wooden instruments on which they were punished, are the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheels in Lucian. To which purpose we find in ancient Authors, that tympanum is machinae ad aquam, lapides, etc. in altum subvehenda parata, an engine to lift up water, stones, etc. mentioned oft by Vitruvius in this sense, and Nic. Perottus Cornucop. p. 34. by which it appears, that it was a wheel with teeth, like that upper great wheel in a mill, which causes the going about of the millstone. After this form, with no great difference, 'tis most probable was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which men were punished, viz. a wheel on which the man was tied, and so fetched up on high; and therefore Suidas adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is hanged, and Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were hanged, they were carried about in a sphere. This wheel was a kind of engine on which any were tormented, and no question that which is mentioned 2 Mac. 6. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he came presently to the torment, and v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he came voluntarily to the torment. From this custom of hanging malefactors upon the tympanum, it is that Celsus in Origen. p. 81. speaking of Christ, calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most infamous person, put to death upon the tympanum, thinking his hanging on the cross to be that upon the tympanum. When the malefactors were thus hanged or fastened to the tympanum, 'tis observable in the fifth place, that other punishments followed: first, flaying, whereupon in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is flayed is set to the explication of it; and so 2 Mac. 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they pulled off the skin with the hairs (and so in Agathias t. 4. p. 128. where he discourseth of the antiquity of that punishment, & fetcheth it from Sapores King of Persia:) then secondly, upon examination of the person, and not yielding, but still holding out against the torment, they proceeded either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cutting off the extreme parts, hands and feet and tongue, or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rack, c. 7. 8. which was by blows inflicted with a cudgel or tympanum, c. 6. 30. (and therefore 1 Sam. 21. where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat him) and these blows were to death, as in the Maccabees 'tis clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being ready to die with the blows, and again when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am grievously pained with those blows, it follows presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he died, v. 31. From this use of the cudgel in this punishment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is that Polybius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bea● with cudgels, in respect of this one part of that punishment, not but that it had much more in it beside, as beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rack and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off the extreme parts, formerly mentioned, (it seems by the story of the Maccabees) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frying or broiling. By what hath been said it appears that this punishment was, first, very Painful, secondly, Contumelious, thirdly, Capital. First, very Painful; so Aristot, Rhet● 2. c. 5. mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that are under that punishment, as those that think themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have suffered all the sad measure imaginable, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made soullesse and senseless for what is behind. Secondly, most Contumelious; for so 1. 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that punishment was a most shameful torment. Thirdly, Capital; bringing death finally, though slowly, and therefore is named by Aristotle Rhet. 2. 5. among those things which have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of escaping, and he reckons Antiphon the Poet for one, c. 6. who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being thus punished by Dionysius, asked one of his companions jestingly, who of the spectators should see them to morrows: so in Maccabees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 6. they die with it; and so the King of Babylon, the third after Nabuchadnezzar, as 
* Praepar. Evang. 1. 4. p. 267.  Eusebius citys it out of Polyhistor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was so used by his friends, and then it presently follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and dying, etc. which is repeated in like manner by Berosus 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fragments set out by Jos. Scaliger, where yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ensebius, we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who, faith Scaliger, was certainly Belshazzar, of whom saith Justin Martyr from Dan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast was put to that death, for which we now read in the Greek copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed, and no more. Megasthenes out of Abydenus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and saith he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a violent death, and adds no more. See Scaliger in those Fragments in the end of the book De emend. Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians; and, it seems, by● the Romans too: for so in Euseb. Eccl. Hist. 1. 5. c. 1. we find, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. of the Emperors commanding the Christians to be put to this torment; and if they renounced Christianity, they were to be loosed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 37. Were tempted] Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The truth is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the ordinary reading, seems not to be agreeable, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received trial, etc. and neither the Syriack, nor chrysostom (and they that follow him) have this word, or any thing for it; so that it is likely it came out of the margin into the Text, and then 'twill be doubtful, but not much material, which reading is to be preferred.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 40. Made perfect] What is the meaning of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat better, which this Author saith was by God foreseen, and reserved for the faithful, constant Christians, will best be understood by the former verse 39 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  These all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being commended, or having received testimony, or perhaps being martyred, by their faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received not the promise. Where first it must be observed who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these were: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  most distinctly the Maccabees, mentioned immediately before, ver. 36, 37, 38. but not so as to exclude, or not to comprehend those others which were set down as examples of Faith before them, for they also must be contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these. For the Maccabees, next before mentioned, these are in the Jews stories commended for their constancy in adhering to God's commands, or the Jewish laws, in spite of the cruelest persecuters and tormentors, and were really martyred, or put to death, lost their lives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faith or constancy; and of these it is said, they received not the promise, God having foreseen, or reserved, somewhat better for us, that is, God having reserved for the Christian Church some performance of promise which he had not afforded those former. By this it is already apparent that eternal bliss in another world was not the matter of this promise, both because this was not it that they could be evidenced to have missed by their being tormented and put to death, but that which it was more sure they received, because they were so ill used here; and secondly, because if it were supposed to be true, (as some vainly conceive,) that those that died before Christ did not attain their bliss till after Christ's resurrection, yet it will be acknowledged by all that they then received it, and then it will follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Christians, had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any advantage of them that lived before, in that respect, those obtaining the bliss assoon or sooner than they, and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to bliss, wherein these latter can by any be thought to exceed them. It follows then, that as the promise which they by suffering received not, was some promise of this life, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the somewhat better was somewhat which the Christians should enjoy in this life. In the next place then, we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former, by looking on ver. 13. where of Abraham, Isaac and Jacob it is said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in like manner, that they died receiving not the promise. That promise was clearly the promised land, that Canaan, the type of the Christians rest, or deliverance from their enemies, (see Note on Heb. 3. c.) which they received not in their life time; & though their posterity afterward did receive it, yet some promises there were made unto Abraham and his seed, which even they that attained the promised land did not receive. And what were they? Among the promises made to Abraham (not personally to him, but to his seed) this is one, Gen. 22. 17. that his seed should possess the gates of his enemies. This it seems was looked upon by all the Jews as a special part of the promise to Abraham, repeated by all the Prophets, Luk. 1. 70. that they should be saved from their enemies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and from the hands of all that hate them, v. 71. and this distinctly there mentioned by Zachary, as a special part of the Covenant and oath made to Abraham, ver. 72, 73. that he would grant them, that being delivered without fear from the hands of their enemies, they might serve God in holiness, etc. ver. 74, 75. And this was it which, being not fully attained by Abraham's posterity in Canaan, was still by them expected to be performed by the Messias, and was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the somewhat better, that was reserved for these times of the Messiah. For of the rest of the faithful, named after Abraham, Isaac and Jacob, even those that were possessors of Canaan, who did subdue enemies by their faith ver. 32, 33. and so are said to have obtained promises there, yet this was not for a continuance, such as might be called the possessing the gates of their enemies, and deliverance from the hands of all that hated them, but (as by the consequents, especially by the story of the Maccabees, 'tis manifest) this Church or nation of the Jews fell under heavy persecutions and oppressions, and was wasted and brought low by these means, and at last was delivered up to be finally destroyed by their enemies, their City, their Temple, and their whole service and way of worship. Whereas the Christian faith and profession and Church was to endure and hold out, and both flourish the more for persecutions, and finally get victory over all, and never be destroyed by the enemies thereof: which was the meaning of Christ's prediction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the gates of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the power of destroyers, should not prevail against it; which being all one in effect with the promise to Abraham, that his seed (spiritual seed, the Christian Church) should possess the gates of their enemies (for to possess the gates of their enemies is directly equivalent with the gates of their enemies not prevailing against them) it follows most properly here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they without us should not be perfected, that is, that they should not have the promise to Abraham made good to them in the utmost extent, but that they were to want the highest part of the completion of the literal sense of that promise, till it were accomplished in the Christian Church, which should in this have the preeminence, a very considerable advantage above the Jews, that however it were persecuted, it should never be destroyed. And this notion and interpretation of this place, as it agrees very well with the purport of the whole Epistle (designed on purpose to fortify the Christian Hebrews against the dread of persecutions, upon this one ground, because Christ was able and willing to deliver them, c. 4. 15. yea and would now speedily come unto their rescue, c. 10. 37. and though some resisted to blood, died in the cause, yet a signal deliverance they should speedily have by the destruction of their enemies the Jews, & in fine the Christian Church should not fail, but flourish the more for persecutions) so it seems to be taken notice of by Procopius on Isaiah (p. 683.) who interprets the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the pious Jews that expected the coming of Christ; and again, p. 701. when he speaks of Christ's coming, he saith of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which God gave believers those promises which they hoped for so long. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be perfected, that signifies to receive a reward or crown, to have the full of their hope or expectation bestowed upon them: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and accordingly Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecter of their faith, c. 12. 3. in giving them the full completion of the promises, the object of their saith, which was not done to the Jews (before Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but had the full completion in the Christian Church. According to which it is said of these promises, that the Fathers of old saw them, and saluted them afar off, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as those that salute their friends at a distance, being not able to come near them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but received them not, ver. 13. that felicity being reserved peculiar to the Christian Church, which was now to enter on these promises.    

CHAP. XII.  
1. WHerefore, seeing we also are compassed about with so great a cloud of witnesses, let us note a lay aside every weight, and the sin 
* that hath such fair pretences  that doth so easily beset us, and let us run with 
† perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patience the 
* exercise, game,  race that is 
† prescribed, or proposed to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set before us,]  
Paraphrase 1. Wherefore we having such a multitude of examples of saith and constancy in the ancients, which may serve as so many encouragements and obligations to hearten and incite us to our course, let us lay aside all worldly love and fear, that may hinder and encumber us in our way, and how fair pretences soever we may have to forsake Christ, yet let us not fall off from our constancy, but proceed cheerfully, and persevere in our Christian race, whatsoever difficulties or afflictions we meet with, as they that hope not for any reward till they come to the end of their course, and there prove conquerors over all opposition.  
2. Looking unto Jesus 
* the leader and crowner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.]  
Paraphrase 2. And for our encouragement let us look on our Saviour Jesus Christ, who in himself hath given an example of the enduring of the highest afflictions, and will be sure to crown all those that follow after him, hath led us as a captain in this march of faith, having in his eye that reward of his sufferings, a numerous seed, Isa. 53. a Church of pious livers, and an exaltation expected from God for himself, Phil. 2. 9 and in intuition of these, going before us courageously through all assaults, and being now in the possession of all power in heaven, hath undertaken to reward whatsoever we do or suffer for him.  
3. For consider him that endured such 
† opposition from finners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  contradiction of sinners against himself, lest ye be note b wearied and note c faint in your minds.]  
Paraphrase 3. For consider his patience and perseverance, how heavy pressures he suffored from his enemies, and by considering of him you will be engaged to persevere also, never to leave the field or turn cowards.  
4. Ye have not yet note d resisted 
† as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto blood, striving against sin.  
Paraphrase 4. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare yourselves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdom speaking to her sons, Prov. 3. 11. neither to kick against God's punishments, without making that use of them for which they are sent, (as they that are no way reform by afflictions) nor to be discouraged and disheartened by them.  
5. 
* And have ye forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.]  
Paraphrase 5. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare yourselves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdom speaking to her sons, Prov. 3. 11. neither to kick against God's punishments, without making that use of them for which they are sent, (as they that are no way reform by afflictions) nor to be discouraged and disheartened by them.  
6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.]  
Paraphrase 6. For it is an effect in God of paternal love, that on his beloved children and servants he inflicts punishments for their farther amendment, and it is an argument of his approving and acknowledging them for his own, that he dealeth thus sharply with them, permitting them to be persecuted.  
7. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not?]  
Paraphrase 7. And therefore in that ye are afflicted or punished, ye are to reckon yourselves dealt with as children by their parents: for among men ye shall seldom ever hear of a child that hath not sometimes been chastened by his parent.  
8. But if ye be without chastisement, whereof all 
† have been made partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are partakers, then are ye bastards, and not sons.]  
Paraphrase 8. It were a sadder condition on the others side, and an argument that though ye are in God's family, ye are not owned and acknowledged by him, (and so that ye have no title to, or expectation of the inheritance) if when all the faithful mentioned c. 11. did pass through pressures and persecutions, ye should now have immunity from them.  
9 Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the father of spirits, and live?]  
Paraphrase 9 Again, we know that when our carnal fathers, which begot us men, chastifed us, we have not been incited thereby to love or reverence them less, to forsake or renounce them: and shall we for a little persecution fall off from Christ our spiritual father, which makes Christians and Saints of us, and if obeyed constantly, and adhered to in spite of persecution, will bestow eternal life on us as a reward of our patience and perseverance?  
10. For they, verily, for a few days chastened us 
* according as they thought good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after their own pleasure; but he for our profit, that we might be partakers of his holiness.]  
Paraphrase 10. The carnal parents indeed chastised you when you were children and no longer, and that (as having absolute dominion over their children) by the rules of their own judgement or will, which are oft corrupt; but all God's chastisements are for your advantage, that you may be the higher advanced toward his purity or sanctity: and so 'tis a mercy of his, and a kindness above that of parents, that he never gives over this special care of you, but continues this healthful discipline unto you.  
11. Now no chastening for the present seemeth to be 
† matter of joy, but sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  joyous, but grievous: 
* but at last it returns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nevertheless, afterward it yieldeth the note e peaceable fruit of righteousness unto them which are exercised thereby.]  
Paraphrase 11. 'Tis true indeed, that there is in all affliction that which is ungrateful to flesh and blood, and so cannot be joyous to us at the present; but then in the end it gives us our payment for all our patience, viz. a blessed reward of bliss and peace to all that have suffered any thing as Christians.  
12. Wherefore lift up the hands which hang down, and the feeble knees,  
Paraphrase 12. Wherefore encourage all the cowardly pusillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may discourage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomsoever you see thus weak, or in danger of being thus perverted or disheartened through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.  
13. And make strait paths for your feet, 
† that the same be not turned out of the way, but may rather be healed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lest that which is lame be turned out of the way, but let it rather be healed.]  
Paraphrase 13. Wherefore encourage all the cowardly pusillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may discourage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomsoever you see thus weak, or in danger of being thus perverted or disheartened through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.  
14. 
* pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Follow peace with all men, and 
† purification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  holiness, without which no man shall see the lord]  
Paraphrase 14. Two great faults there be in the Gnostics, of which I would advise you, malice and uncleanness, all filthy pollutions of the flesh; and be you careful ye be not seduced into either of these, but on the contrary strive as much as is possible to maintain peace, and all kind of charity even with your persecutors, and be sure ye do not make use of Christian liberty to licentiousness, to the neglecting of that purity and sanctity of life, without endeavour of, and growth in which, no man shall come to heaven;  
15. Looking diligently lest any man fail of the grace of God, 
* lest there be any root of bitterness springing up with poison, and thereby many be infected, see Act. 8. note b.  lest any root of bitterness springing up, trouble you, and thereby many be defiled:]  
Paraphrase 15. Taking all care that ye walk like Christians, that ye do not fall off from the Gospel-state (see note on c. 13. d.) lest the heresy of the Gnostics begun in Simon Magus be found among you, (see note on Act. 8. d.) and that poison prove infectious to others:  
16. Lest there be any fornicator or note f profane person, as Esau, who for one 
† d●sh of meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  morsel of meat sold his birthright.]  
Paraphrase 16. Lest any of their unclean infusions come in among you, or lest there be any so profane, that, like Esau, through hunger or any such pressure, he part with the Priesthood and primogeniture, that is, to avoid the afflictions of this life here, he forsake Christianity itself, and for the present to get a little ease from persecution, he forsake the public meetings for God's service, Heb. 10. 25. and all other privileges attending it.  
17. For ye know how that afterward when he 
* desired to inherit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it 
† earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  carefully with tears.]  
Paraphrase 17. Which profaneness of Esau's in selling at so small a rate the privileges of the first born (to which the Priesthood was annexed) was so provoking a sin in God's sight, that after when he would have gotten the blessing from Isaac, and besought him to reverse his act, to do otherwise then he had done, to give him the blessing, that is, the promise of Canaan for his seed (when he had with error, but withal by the ordering of divine providence, given it to Jacob) and thereupon cried with an exceeding bitter cry, Gen. 27. 34. he was not able to prevail with him with all this importunity; which signifies how impossible it is for them who have been thus profane as to forsake Christ, or that which is most sacred, the public assemblies of his service, (resembled by Esau's selling his birthright) for the removing little pressure, to get the reward of a Christian, happiness here, and heaven hereafter (resembled by the blessing) though they would never so fain get it, and express vehement sorrow that they cannot.  
18. For ye are not come unto the mount that might be touched and burned with fire, nor unto blackness and darkness and tempest,]  
Paraphrase 18. This is enough to enforce the great admonition of this Epistle, of holding fast the faith, and not falling off, for persecutions, to Judaisme and heresy: for you Christians have a more honourable calling then that of the Jews, that was only to the Law given from mount Sinai, a mountain on earth, only that set out with terrible representations of fire, and thick clouds, and thunder, and lightning.  
19 And the found of a trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken to them any more:]  
Paraphrase 19 A trumps to summon all to appear before God, and the voice of God heard in a dreadful manner, so dreadful that the people desired they might hear no more of it.  
20. For they 
* were not able to bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart.  
Paraphrase 20. A token of the great unsupportableness of the Mosaical Law, which was farther signified by the severity threatened to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not choose but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaisme.  
21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.]  
Paraphrase 21. A token of the great unsupportableness of the Mosaical Law, which was farther signified by the severity threatened to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not choose but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaisme.  
22. But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to 
† the myriads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an innumerable company of Angels;]  
Paraphrase 22. But ye are admitted to the Christian Church, and by that to the liberty of approaching heaven, of claiming right to it, that substance of which the mount Zion and Jerusalem (called the city of the living God) was but an image or type, where there are so many troops of Angels, ten thousand in a troop, with whom all Christians have communion in the Church;  
23. To the note g general assembly and Church of the note h firstborn, which are note i 
* enroled  written in heaven, and to God the judge of all, and to the spirits of just men note k 
† consummate  made perfect,]  
Paraphrase 23. To the dignity of being members of that congregation of Jews and Gentiles, where Angels and Men join together, and make up the assembly of the Church, made up of Apostles the first-fruits of the faith, Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God, nay to the presence of God himself, and all the saints that are now in bliss;  
24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than note l that of Abel.]  
Paraphrase 24. Yea unto Jesus Christ, who, as a mediator between God and us, hath established a second covenant, and assured us that it is indeed the covenant of God, and consequently that we may be confident that God will perform his part of it, and now requires of us, and gives us grace to perform ours; and to his blood, with which we must be sprinkled, before we can be admitted into heaven (as the Priest was to sprinkle himself before he went into the Holy of holies) which is quite contrary to Abel's blood, as 'tis mentioned in Genesis, that called for vengeance on Cain, this called for mercy even upon his crucifiers, if they would repent and reform, and doth powerfully draw down mercy on the penitent believers: or that hath much more efficacy in it to obtain God's acceptance than had the blood of Abel's sacrifice, which was the first type of the blood of Christ, of which we read, and of which it is said, that God had respect to it.  
25. See that ye refuse not him that speaketh; for if they escaped not who refused him that 
* delivered the oracle  spoke on earth, much more 
† we that refuse him from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall not we escape, if we turn away from him that speaketh from heaven:]  
Paraphrase 25. And therefore be sure ye despise not Christ, who is come to deliver God's will unto you: For if they were destroyed that contemned Moses that delivered the Law from mount Sinai, then much severer destruction is to be expected for them that despise the commandments of Christ, that delivers them immediately from heaven.  
26. Whose voice then shook the earth; but now he hath promised, saying, 
* Yet once or, This on● time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Yet once more I shake, not the earth only, but also heaven.]  
Paraphrase 26. In giving the Law, there was an earthquake when God spoke, and that was somewhat terrible; but now is the time of fulfilling that prophecy, Hag. 2. 7. where God professes to make great changes, greater than ever were among them before, even to the destroying the whole state of the Jews: see Mat. 24. note n.  
27. 
† Now the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this word, Yet once more, signifieth the 
* subversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  removing of those things which were shaken, as of things that were made, that those things which cannot be shaken may remain.]  
Paraphrase 27. For that is the notation of the phrase which is rendered [Yet once] which signifies some final ruin, and that very remarkable, as here the total subversion of the Jews, of all their law and policy, as of things that were made on purpose to be destroyed, designed by God only for a time, for that imperfect state, as a forerunner and preparative to the Gospel, which therefore is a state of which there is no mention of the shaking it, nor consequently of any other future state that shall succeed it, which signifies that that is most certainly to endure for ever, till the end of the world.  
28. Wherefore we receiving a kingdom 
† that is not to be shakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear.]  
Paraphrase 28. We therefore that are vouchsafed our part in this immutable kingdom, or state under Christ, a condition that no persecutions, nor even the gates of hell, shall prevail against, but it shall be sure finally to overcome and survive all opposition, let us take care to hold fast and not forsake the Gospel, (see note on ch. 13. d.) through which we may serve God so as he will now accept of, with reverence of so glorious a master, and with fear of his wrath, if we do provoke him by abusing his mercies (see Phil. 2. c.)  
29. For our God is a consuming fire.]  
Paraphrase 29. For this gracious God which is our God, will show himself to the provoking Christians, as (or more severely then) he threatened to the Israelites, Deut. 4. 24. an emblem of which we have Exod. 24. 17. where the sight of the glory of the Lord, that is, of his presentiating himself, was like devouring fire on the top of the mountain.  

Annotations on Chap. XII.  
V. 1. Lay aside every—] This verse is wholly Agonistical (as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combat or race mentioned in the close of it) and must be explained in every part by proportion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or games among the Grecians. These Agones were sacred and solemnly kept, and in them there was a kind of Assizes or Court of Judicature. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that proposed the combat (to which refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proposed race in the end of the verse) that set the laws of the agones, and adjudged the crown to the conqueror, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judge; and to him Christ is here compared, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who as he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leader, that goes foremost, and shows us the way in our Christian race, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. the rewarder and crowner of them that conquer. So again, he that proclaimed the laws of the combat was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the praeco or crier, 1 Cor. 9 27. and they that were set at the goal to discern and pronounce who came first thither (and so was conqueror) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and as they brought in evidence, so the crown was awarded by the Judge; and not only they, but all that stood about as spectators, to behold and commend the courage and constancy of the athletae, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesses also. And of them there was always good store, a great concourse of people, from whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentiae, populous meetings, to behold the games, to see who were conquerors in them. To these last are here compared those great examples of Faith and Patience, which had been mentioned in the former chapter, who being now at their journey's end, their goal, their rest, are supposed to look on the present Christian racers, both to give evidence whether they run well or no, and with their commendations to hearten and encourage them in their combats, that they faint not or give over. And there being so many here mentioned in the former chapter, they are fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as any great number or troup of men is Rhetorically called a cloud, and that very frequently among authors. And because the spectators in those games stood on either side of the race or stadium, or otherwise round about, at the other games of wrestling, etc. or at a Theatre, it is therefore styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an encompassing cloud of witnesses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or such as is placed round about us, to look and testify how men behave themselves in their race. It is farther sufficiently known, that they that were to perform any of those exercises, used all care to fit and prepare themselves for it by diet before, so as it might sit them to perform their course, and at the time, by having nothing on that might hinder or foreslow them. To this purpose they did carefully rid themselves of all weight, made themselves as light as they could, and lest their very garments might hang in their way, encumber them in their course, they generally put them off, and ran naked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●. 1.  Porphyry, naked and without their garments, from whence they were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referring to their naked running. To this way of preparing themselves to the race the Author here refers; to that of weight distinctly, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  laying aside, or putting off, all weight, meaning thereby most probably the love and care of the world, which is apt to press down the soul, and was a very considerable temptation in those times of persecution, where the love of the world was such enmity with God, and made so many inclinable to the Gnostics, in hope of preserving their worldly wealth. To the latter, the stripping themselves, putting off their garments, our ordinary Translation refers the latter words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying aside that sin which doth so easily beset us, taking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense, for entangling (as a light garment is wont to do) and so hindering their course, not by its weight or pressing down, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weight before, but by some other way of encumbring or disturbing, as light garments, which by the wind or motion of the air become troubles and hindrances to the racer. And answerable to that we might imagine the fears that come across men in their Christian course, and much hinder their speed, and interrupt their constancy. And that cowardly humour, those treacherous fears, that, like the light garment, entangle them at every step, must be laid aside, or else they will never run, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with endurance or perseverance, the race that is set before them. But of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be observed, that as it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only this once used in the whole Bible, so it will be matter of some difficulty to determine what is the exact importance of it. First then, it is not reasonable, or according to any analogy, to render it, as it is ordinarily rendered, in an Active sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which it is compounded, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the contrary to it, being certainly Passives; and so Saint chrysostom here inclines most to a Passive signification. Secondly, then supposing it a Passive, one notion of the word presently offers itself (from the Apostles use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid) that which may easily be declined. So Josephus, speaking of the Esseni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swearing is avoided by them: and Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will avoid and decline them as I would mad dogs. But this cannot here be thought the Apostles scope, to diminish the force of this sin here, as a thing easily to be avoided by our care, but rather to note it as very noxious, and apt to seduce and mischief, if it be not carefully warded. If therefore this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken, then certainly the meaning of the word must be, not that which may very easily be avoided, but is very fit to be declined or taken heed of, that which there is all reason to part with, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put off, as being so useless and so dangerous and hurtful in our course. But a third notion, I suppose, of this word may be thus fetched out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies circumstances, as when we read in Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bare naked position: so in Georgius Alexandrinus in the 
* p. 205. 〈◊〉  life of chrysostom, a poor, helpless, distressed woman is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a question generally proposed, without the circumstances of time, place, person, intention, occasion: see Hermogenes 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. According to this it is that Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I suppose is thus to be rendered, Stolidum, nullas habens hypotheses, nulla argumenta, foolish, and that which hath no reasons, arguments, or consequently pretences for it. And if this be the notion of the Privative, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that which hath such fair arguments and pretences for it, the sin which is set forth with such goodly circumstances to ingratiate and recommend it to us; as when he that denies Christ, doth it (as the Gnostics said of themselves) only with the mouth, not with the heart, and again with an innocent intention, and only to avoid persecution and utter undoing in the world. Agreeable hereunto it is, that S. chrysostom useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, applied to sin, to denote temptations, Tom. 3. p. 555. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as he explains all diabolical sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins, so he evidently interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptations. And of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion he there understands the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so he adds in that place, l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for sin is provided with temptations, being encompassed (where we see the Passive use of the word) on all sides, before, and behind, and so shoots at us, or strikes us. So Tom. 4. p. 698. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temptation of Satan. So Hesychius Presb. Centur. 2. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if by any temptation we become more remiss. Thus Diogenes Laertius in the life of Zeno, that it is the part of a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to eat man's flesh in case of extremity, or when he is by such forcing motives invited to it. And this sense as it agrees best with the critical importance of the word, so it accords exactly with the Context and scope of the Author; who here exhorts to venture all the hazards, persecutions, death itself, rather than, upon any pretence, to forsake the Assemblies, to deny Christ, c. 10, 11. and here in this chapter he sets Christ's example before them, a pattern of constancy and perseverance even to death. And so this is the most probable notion of the word that I can think of.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Wearied] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an Agonistical word, literally signifying to be tired, belonging to them that are worsted in any of those exercises (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch, it cannot be affirmed of the victors) to go out of the field like a wounded, or wearied, or worsted person. So when Coriolanus being wounded was admonished by his friends to retire, and cure his wounds, he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conqueror ought not to retire, or subduce himself out of the field. And thus generally it signifies to give over fight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus, to give over, to despair, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the coward or runaway.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Faint in your minds] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply, v. 4. signifies in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn coward or pusillanimous, such as whose souls within them fall away like water, dissolve; and 'tis spoken of those who give over the attempt as hopeless, fly disheartened, crestfallen, out of the field (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Thucydides) expressed again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands that hang down, which note the pralii detractatio, giving over the business, yielding, flying out of the field, confessing themselves conquered. So Ecclus 2. 12. after the woe against them that trust not in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly hearts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands hanging down, are put together, for which the Greek of Jer. 35. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended hands, as in 
* in Lycurg.  Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold up, and in Cicero, manus tollere, in Virgil, tendere palmas, to hold up, or stretch out the hands; the holding out and hanging down of the hands being both equally contrary to the using them, or holding them up, (the exerere lacertos stretching the arms in a manlike manner against all opposers) & both signs of a conquered person, that yields himself so, which the Greek express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Resisted unto blood] Of the umbratilis pugna, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beating the air, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have formerly spoken, on 1 Cor. 9 26. the first lighter skirmishes before the stata pugna, or set combat, the beginning of the bloody fight. To this the Apostle here refers, when he faith, ye have not yet resisted, as far as blood, that is, as far as the old athletae were wont, who after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brandishing of their arms or weapons, at last fell to downright blows with their caestus in their hands, which ordinarily brought the blood with them. This the Apostle applies to their spiritual agones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 porphyry's style, and here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating against sin) that they had no reason to be disheartened with Christ's permitting them to be afflicted and persecuted, as they were, for there are far greater and bloodier combats against sin, such as bring blood and death, and against those they must be provided, in comparison of which theirs yet are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or skirmishes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Peaceable fruit] Agreeably to the former Agonistical expressions in the beginning of the chapter, is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exercised in these gymnasia of afflictions, and the receiving of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  styled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of righteousness, that fruit which belongs to all righteous men now under the Gospel (or else according to a singular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for felicity, mentioned in the Note on 2 Tim. 4. a.) and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring, as the learned P. Faber hath conceived, to the corona oleagina, the olive crown, (that tree being an emblem and symbolum of peace) of which the Olympian crowns for their victors were ordinarily made. But of that see more, Ja. 3. Note g.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Profane person as Esau] Why Esau, in selling his birth right, is here called profane, will appear by that known observation among the Jews, that as long as God was served within private walls, before the erecting of the Tabernacle and Temple, and institution of Priesthood, the right of Priesthood in every family was annexed to the primogeniture, the firstborn was still the Priest. Thus Exod. 24. 5. when 'tis said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord, the Chaldee paraphrase renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firstborn, and uzielides adds this Scholion, because as yet the Aaronical Priests were not instituted. This, say the Jews (and 'tis reasonable to believe them) was it that made Jacob so ambitious of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privileges of the primogeniture: and if Baal Haturim, on Gen. 28. out of Beresith Rabath, may be heeded, this was it which Jacob desired to have confirmed to him by God in those words, Gen. 28. 20. If God will be with me. And therefore for Esau to sell this sacred privilege for one mess of pottage, to undervalue this prerogative of offering to God so vilely, out of a little present impatience, (and proportionably for the Hebrew Christians, for a poor secular end; viz. to rid themselves of a little persecution or affliction for the Gospel, to quit the public service of God, as it appears some did at this time, c. 10. nay to forsake Christianity itself, to apostatise utterly (to which that was but a praeludium) and so to part with that privilege of Priests which belongs to all Christians, so far as the prerogative of offering up prayers to God) this will easily be acknowledged an act of great profaneness. To which may be accommodated that which the Jerusalem Targum, Gen. 25. 34. faith of Esau, he contemned his primogeniture, and set at nought his part in the world to come, and denied the resurrection of the dead, viz. because in contemning his privileges of Primogeniture, and in that of the Priesthood, he is interpreted to have done all this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. General assembly] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a theatre, a multitude of people come together, as in the Grecian games to behold their agones and their sacra. Hence doth it signify also any frequentia populi, but especially a promiscuous mixed multitude from all parts, and, in a sacred sense, an assembly of worshippers of all sorts and countries; which is a particular notation of the Christian Church, the net which gathers up good and bad (that is, Jews, which were called the only people of God before, and Gentiles, which were proverbially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners) is made up of a company of all nations, nay takes in the Angels themselves named immediately before, and who are said to sing, and join with us in our public assemblies.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Firstborn] The Firstborn had not only the privilege of the Priesthood before the Law, but always since, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portion not only of possessions, but of dignity & honour above the rest of the brethren. And proportionably the Apostles, which were either simply the first converted to the faith of Christ, or else preferred before others, as Judah to the Primogeniture of dignity, and Levi in respect of the Priesthood, are called here the firstborn, and the Church first founded in them, and planted by them, is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the firstborn, the Apostolical Church.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Written in heaven] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be enroled (see Note on Luk. 2. i) and this belonged either to all the congregation of Israel, Num. 1. 18. or in a special manner to the firstborn of every family, who had that dignity before others, and in time came (as families grew into tribes) to be princes of the tribes of their fathers, Num. 1. 16. or to some choice renowned men, who were to be captains, or heads, of thousands in Israel, or finally to all soldiers listed or enroled. And to this manner of enrolling doth this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written, or enroled, in heaven, refer, to denote those that are registered by God, matriculated in heaven, that is, beside the Apostles, all other holy men, renowned in the book of God: and so this phrase is sit to be joined to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing in the forementioned notion.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Made perfect] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that have received their crown, their reward, in the Agonistical notion so often mentioned, that is, that have attained the end of their race, are triumphant in heaven. And the use of this very phrase among the Jews is ordinary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are advanced to be, as they are wont to say, under the throne of glory.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. That of Abel] The meaning of this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, as Theophylact and others read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not easily resolved on. If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may then agree with Abel as the Accusative case, and then it must be rendered then Abel, meaning, than Abel spoke; or else referring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before, and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case, it will then be rendered, then that (sprinkling) of Abel, noting the sprinkling of blood which in that sacrificing of his firstlings, Gen. 4. 4. he is supposeable to have used. If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then as it is certain it must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood precedent, and so denote the blood of Abel, so it is uncertain what blood is meant, whether the blood of Abel shed by Cain, or the blood of Abel's firstlings in his sacrifice. So that all these four possible notions of the words are in effect but two: the first and the third referring to that of Abel and his own blood shed by Cain; and the second and fourth to the blood of the cattle in his sacrifice. And which of these is now to be preferred is the only difficulty. That the first should be it, the authority of the Greek Commentators and others would incline, and the manner of the Scripture-style in many places (using words and phrases, which must be supposed to signify much more than their natural importance affords; see Note on Mat. 12. e.) may help to persuade it. For thus it may then be explicated very commodiously; That whereas the blood of Abel, the first that ever suffered, called for nothing but vengeance on the murderer, the blood of Christ, quite contrary wise, called for mercy on his very crucifiers, and on all the world of men besides, and so spoke as good things as Abel's did ill, cried as loud for pardon as his is said to do for vengeance. But if we consider the design of the whole Context, which is the comparing the state and economy under the Law and before Christ with that now after or since his coming, and the preferring the latter infinitely beyond the former, we shall then have great reason to incline us to accept the second sense, that the sprinkling of the blood of Christ, that sacrifice of his upon the Cross, had infinitely more efficacy in it (and that devolved to us) to obtain God's acceptance, than that sacrifice of Abel's, the first great type of that shedding the blood of Christ, this lamb of God, is affirmed in the Scripture to have had. That this sacrifice of beasts offered by Abel should here be mentioned with Christ's sacrifice of his own body on the Cross, the reason is evident, because all the sacrifices of beasts, not only under the Law, but before it, among the Patriarches, before and after the Deluge, were all types of Christ's one perfect sacrifice. And Abel's being the first of these recorded in Scripture, and attested to have had much of God's acceptation, particularly more than cain's (see Heb. 11. 4.) is therefore the fittest to be insisted on in this place. And that Christ's blood is said to speak better things then that, and so then any other blood in sacrifice, is agreeable to Heb. 9 13, 14. For if the blood of Bulls— how much more the blood of Christ, and ver. 22, 23. And almost all things are purged by blood— It was necessary therefore that the heavenly things themselves should be purged by better sacrifices than these. And accordingly in the ancient Liturgies, and in the Canon of the Mass now in use, when the Bread and Wine is consecrated into the Sacrament of the body and blood of Christ, the prayer makes mention of Abel's sacrifice, and Melchizedeks offering, choosing out those two as the most ancient and eminent types (under the Old Testament) of this sacrifice of the blood of Christ commemorated in that Sacrament. This (and much more, which, if it were needful, might be added to this purpose) will make it reasonable to have annexed this latter sense to the former more ordinary, if not to prefer it before it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Spoke] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of a special signification, nothing Divine revelation, either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice from heaven, or any other way. So Mat. 2. 12, 22. revelation of God's will by dream, and Luk. 2. 26. by that or some other such way, and Act. 10. 22. a revelation by an Angel. So of Moses Heb. 8. 5. and here of No, ch. 11. 7. and Rom. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from heaven to Elias, 1 Kin. 19 12. Hence faith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies a vision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving of the law; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles or divine speeches, agreeable to the known notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oracle of God. According to which notion of the word it is here to be rendered, not speaking simply, but speaking from God, delivering oracles, warnings or precepts from him.    

CHAP. XIII.  
1. LET brotherly love continue.  
Paraphrase 1, 2 And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not only those of your own nation, Jews, but to any of all country strangers so called or aliens: let not the Christian virtue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19 received Angels into their houses unawares.  
2. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares.]  
Paraphrase 2. And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not only those of your own nation, Jews, but to any of all country strangers so called or aliens: let not the Christian virtue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19 received Angels into their houses unawares.  
3. Remember them that are in bonds, as bound with them; and them which 
* are evil entreated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  suffer adversity, as being yourselves also in the body.]  
Paraphrase 3. Have that compassion to prisoners, that sense of their sufferings, as you would have if you were in the same condition with them; relive and rescue those that are under any affliction, as men that know and consider yourselves to be in the same frail humane estate, subject to all that befalls any man.  
4. 
† Let marriage be honourable among all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Marriage is honourable in all, and the bed 
* be undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  undefiled: but 
† fornicators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whoremongers and adulterers God will judge.]  
Paraphrase 4. And whereas the Gnostics pronounce marriage unlawful, but indulge to all unnatural lusts, do ye look on marriage not only as lawful, but as honourable, instituted by God: only take care that you make use of it as a fortification against all unlawful lusts. For fornication of what sort soever, which the dislike of marriage brings many to, and adultery, which is the violation of marriage, are sins that will be severely punished by God.  
5. Let your 
* dis osi●ion, temper of mind, manners, be free from the love of money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  conversation be without covetousness; and be content with 
† the things that are present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such things as ye have: for he hath said, I will never leave thee nor forsake thee.]  
Paraphrase 5. And in such times, especially as these of persecution, there is no temper so fit for you to be furnished against, as that. of covetousness: whatever God at present allows you, be ye fully satisfied with that. For what God said to Josuah of the Jews, he saith to all true Christians, of whom those were the type, that he will by no means utterly destitute them, and so they have no need of that fear which is wont to betray men to covetousness.  
6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.]  
Paraphrase 6. So that we Christians, particularly you Hebrew Christians, that suffer so much for the profession of the faith, may from the word of God take courage, and say, I will trust God with my security, and live fearless of all danger, knowing that as long as he sees it best for me, he will deliver me from worldly dangers, and that when he permits them to come, the utmost shall do me no hurt.  
7. 
* Be mind of your Governor's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Remember them note b which have the rule over you, who have spoken unto you the word of God: whose faith follow; considering the end of their conversation.]  
Paraphrase 7. Set before your eyes the Bishops and Governors that have been in your Church, and preached the Gospel to you, observe their manner of living, their perseverance till death, and then make their faith, their perseverance and constancy in the doctrine of the Gospel, the example for you to imitate and transcribe.  
8. Jesus Christ the same yesterday, and to day, and for ever.]  
Paraphrase 8. The same faith that then was the true faith in which they persevered to the death, will be so now unto you and to all ages; you have no reason to think that 'tis so suddenly changed, that Judaisme which they took to be abolished, should now be in force again among you, as your Gnostick teachers are willing to persuade you.  
9 Be not carried about with 
† various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  divers and strange doctrines: for it is a good thing that the heart be note c established with note d grace, not with meats, which have not profited them 
* which walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that have been occupied therein.]  
Paraphrase 9 This change and bringing in of new doctrines of Judais●●e into the Church is a piece of dangerous inconstancy: 'T were sure more for the turn to be grounded in the truth, to take that which is best for your turn, and then never to remove or be carried about from that to any other. And that is the Gospel, and not the Mosaical Law about sacrifices and meats, etc. that this is much better for the soul than t'other, will soon appear unto you if you consider how empty and unprofitable those observances of the law always were, (considered in themselves) even when they were in force; for even then they that dealt in them were really little profited by them, (see ch. 10. 1, 2, 3. where the sacrifices are said only to be a commemoration of sin, unable to expiate, and so leaving in estate of damnation, unless they advance farther to Christ, signified by those sacrifices.)  
10. We have an altar, where of they have no right to eat which serve the tabernacle.]  
Paraphrase 10. And if any man think his Judaizing will do him no hurt in respect of Christianity, that those that stand for the Mosaical performances may yet have their portion in Christ, let him know he is mistaken. For Christ, the only Christian altar to which we bring all our sacrifices, and who is so beneficial to us, will not be beneficial to them that depend on the Mosaical Law, they that do so have no right to partake of Christ (Gal. 5. 2. If you be circumcised, Christ shall profit you nothing.)  
11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest 
† for a sin offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for sin, are burnt without the camp.]  
Paraphrase 11. And the truth of this you may discern by a ceremony among the Jews, to wit, in the sacrifice of atonement or expiation, of which the priest never eat a bit, the blood he carried in with him into the holy place, and the body was burnt without the camp: Now by that sacrifice the Messias was typified most lively, as is acknowledged by themselves, so that they, even the Priests and principal persons among them, being not allowed to eat of that sacrifice, might hence collect this truth in hand, that they that eat or partake of Christ, should reap no benefit by him as long as they pretended their law in force, and depended on these legal ceremonies for heaven.  
12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.]  
Paraphrase 12. And that the burning that sacrifice (all the body of it) without the camp, so that no part of it was useful to the Jews, people or. priest, did typify this truth, that Jews relying on their religion should not receive benefit by Christ, may farther be illustrated by our Saviour's practice, who when he was to enter into the holy place, that is, heaven, to bless and sanctify us, and to that end to shed his own blood, to carry it as it were in with him, as the priest did the blood of goats and bullocks into the holy place, (to signify that there is no means of expiation to be had but by his blood) he suffered without the gate, so fulfilling the type, and confirming this truth typified by it, that it was not by those legal sacrifices, but by Christ's offering himself, that any benefit is to be hoped for by us.  
13. Let us go forth therefore unto him without the camp, bearing his reproach.]  
Paraphrase 13. Let us therefore leave the Judaical service, the Mosaical Law, though many afflictions threaten us for so doing, let us rely wholly on Christ upon the cross, (know nothing but Jesus Christ and him crucified) and take all afflictions, in the way to that, cheerfully, therein imitating Christ himself, who endured the cross, ' despised the shame, etc.  
14. For here have we no continuing city, but we seek one to come.]  
Paraphrase 14. For this that is to be had here, is no condition of rest and tranquillity; we, like Abraham, Isaac and Jacob, that sojourned in Canaan, are not to look upon our present being, as the preferment which is promised Christians (which if it were, we might then expect it free from afflictions) but we have a future expectation of stability, whereon we depend.  
15. By him therefore let us offer the sacrifice of praise to God continually, that is, the note e fruit of our lips, giving thanks to his name.]  
Paraphrase 15. Let us therefore now our high priest is entered heaven, by him offer up to God our Christian sacrifice, our sacrifice not of beasts bodies, but that figured by them, our sacrifice of praise; and that not like to that of the Jews, at some set seasons only, but continually all the days of our lives; not the fruit of our herds, to be burnt upon his altar, but the offering of our charity, alms and mercy, our Christian sacrifice, v. 16. joined with our thanksgiving to God (and never omitted by the primitive Christians in their Eucharist) answerable to the free-will-offerings or vows, Hos. 14. 3. in acknowledgement of his power and goodness.  
16. But 
* beneficence and liberality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Act. 2. d.  to do good and to communicate, forget not; for with such sacrifices God is well pleased.]  
Paraphrase 16. But be sure not to omit any season of charity or supply to any brother's wants that can at any time be offered to you; for this is of the same nature and obligation with the former. All such are offerings to God, very acceptable to him, (whatsoever yet do to one of these little ones, ye do unto him) and required now of us under the Gospel as our only Christian sacrifice.  
17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not 
† grieving or sighing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with grief, for that is unprofitable for you.]  
Paraphrase 17. Obey those that are set to rule you in your several Churches, the Bishops (see note a.) whose whole care is spent among you, as being to give an account of your proficiency in the Gospel. And by your submission to them do ye endeavour to make their task as easy and sweet as you can, that they may have joy not sorrow in the execution of it; for 'twill be small benefit to you that they have no comfort in the discharge of their office toward you, and as long as they do it sadly, cannot do it so effectually as otherwise they might.  
18. Pray for us: for 
* we are confident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we trust we have a good conscience, 
† to behave ourselves well in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in all things willing to live honestly.]  
Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel, which in all reason you ought to afford us, as your reward of our sincere labour and industry for your good, wherein we have confidence of ourselves, that we have discharged a good conscience.  
19 
* But I the more abundantly beseech you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But I beseech you the rather to do this, that I may be restored to you the sooner.]  
Paraphrase 19 And one thing I most earnestly desire you to pray for us, that I may come to you the more speedily.  
20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant.]  
Paraphrase 20. Now our God, which delighteth in the peace and unity of Christians., that raised Christ from death to life (Christ that great pastor and ruler of his Church, who that he might show himself a good shepherd, laid down his life for us, and therewith is now (as the high priest was wont) entered into heaven)  
21. 
† sit you for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Make you perfect in every good work, to do his will working in you that which is wellpleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.]  
Paraphrase 21. Incline and prepare your hearts for all Christian performances, particularly that of peace and concord, enabling and exciting you to do whatsoever will be acceptable in his sight now, according to the commands of his son Jesus Christ, God blessed for ever. Amen.  
22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.]  
Paraphrase 22. But I beseech you, as you tender your endless good, that ye embrace and make use of that good advice that I have given you in this brief Epistle, against defection from Christianity.  
23. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Know ye that our brother Timothy is [set at liberty,] with whom, if he come shortly, I will see you.  
Paraphrase 23. freed from prison.  
24. Salute [all them that have the rule over you, and all the saints. They of Italy salute you.]  
Paraphrase 24. the Bishops of your several churches, and all the flock under them. The Christians that from several parts of Italy are in this place, send you greeting.  
25. Grace be with you all. Amen.  
Written to the Hebrews from 
† or Rome so so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Italy by Timothy,  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Marriage is honourable] The main difficulty here is, what Verb is here to be understood, and taken in, for the clearing the construction. It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, & then the only remaining difficulty will be, what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether it be mostfitly rendered in all, whether denoting all things, that is, all respects, or all men, that being of several ages or of several qualities, are yet capable of marriage, or whether, as Theophy lact adds, in all times of persecutions or of release from persecutions; or whether, according to the promiscuous use of prepositions in these writers, & particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oft taken notice of inother places, it be to be rendered among all, that is, among all men, noting the general estimation & opinion of all men of all nations, whether Heathens, Jews, or Christians, among all whom (save the Gnostick-hereticks, then newly sprung up) marriage had been looked upon with honour. This might easily be showed out of the Jewish writers and customs. Marriage and procreation was the means of taking away their reproach, and so a note of peculiar honour among them. So likewise among the Heathens the Lacedæmonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried, than another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late, as the third, and the severest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill. See Aristo's Commentaries in 
* p. 412.  Stobaeus. And 
* Ibid.  Musonius in his book, whether marriage be any hindrance to Philosophers, hath discoursed it at large, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that marriage is a great and desirable thing, as being the beginning of the constitution of families, cities, kingdoms, the only lawful means of continuing the world, and that therefore the Gods have taken special care of it, Juno, Cupid and Venus; and consequently that it is unreasonable to affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there is any sort of men, philosopher or other, for whom this is not convenient. See Hierocles also, as he there is set down in 
* p. 41●.  Stobaeus, out of his tract on this subject. And plenty of the like observation we have among the ancient Romans, who have enjoyed great privileges by this of marriage and propagation; the jus trium liberorum, the privilege which they had that had gotten three children in lawful marriage, is famously spoken of among them. And accordingly to these premises, this sense will be very perfect truth, Marriage is honerable among all men, Jews, Heathens and Christians also, among whom Christ hath lest it in the same dignity in which he found it, having instituted nothing to the prejudice of lawful marriage, but, as Theophylact adds, looking upon it with honour, as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preserves men and women in sobriety and continence, or abstinence from all unlawful pleasures. All which being granted, and supposed to be most true, yet it seems most probable from the Context, that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative, is the Verb which is here understood. Let marriage be honourable among all, and let the bed, the marriagebed, be undefiled, or simply the bed, whether in or out of marriage, so as to contain the monial as well as conjugal chastity, proportionable to the Fornication as well as Adultery after mentioned in the interdict. That it is thus, by way not of affirmation, but exhortation or precept, may appear by the verses before, which from the beginning of the Chapter are all exhortatory, and in the Imperative, but especially v. 5. where the style is exactly the same as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disposition, or conversation, without covetousness, and yet the sense must necessarily be thus made up (and so our English hath rendered it) let your conversation be without covetousness, and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the things that are present. To this agrees what Georgins Alexandrinus saith in the life of chrysostom, p. 188. l. 15. that he always bid them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep marriage honourable— which being taken from this place evidently, is by him set by way of exhortation. And to this rendering therefore I do adhere, as an admonition seasonably given, contrary to the 
* See Note on 1 Tim. 4. b.  Gnostics infusions among them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Them which have the rule] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common word to signify all kind of authority or rule: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the people, Ecclus 9 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the congregation, chap. 13. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the armies, 1 Mac. 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the Jews, v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the nation, Ecclus 17. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the city, c. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler of the brethren, v. 24. and c. 49. 17. and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruler, simply. So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are ordinarily rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governor, are often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler. And what kind of government it is, must still be judged by the circumstances of the Context in any place, and not from the nature or use of the word. In the New Testament it is applied to Christ as ruler or governor in Israel, Mat. 2. 6. and so also to the government of the Apostles in the Church, Luk. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him that ruleth, that is, who shall be constituted ruler in the Church, be as he that serveth; and there it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater, or greatest, among you. So Joseph is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler over Egypt, Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem, and chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them, and so some of that number of the Bishops of Judaea, that were in the Council, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rulers among the brethren, which there appear to be Bishops of Judaea, (see Note on Act. 15. e.) and accordingly do teach and exhort and confirm and impose hands, all which were the Bishop's office in that place. And thus it is here used in this verse, and again v. 17, and 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he speaketh of Bishops, saith chrysostom and others. And these the Bishops of Jerusalem, and the other cities of Palestine (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Scholiasts in the Argument of the Epistle) to whom the Epistle was sent. Of these there are these Characters in this Chapter, all agreeing to this interpretation; First, that they had spoken to them the Word of God, that is, preached the Gospel to them in this verse: Secondly, that they watched over their souls, and are to give an account of them; and consequently the Hebrews must obey and be subject to them, ver. 17. all evidences of their charge and authority in the Church: Thirdly, all their rulers, and all the saints, are the two comprehensive words which contain all the Hebrews, to whom this Epistle is written, the former noting the Bishops, the latter all the faithful committed to their charge. And 'tis observable that the latter Jewish Writers, when they speak of Christian Bishops, express them by a word of great affinity with this here, retaining the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language, with little or no change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either with or without the Aspirate. So in Abrabaneel on Isa. 34. fol. 54. col. 4. speaking of the famous Burgensis, from a Jew turned Christian, and at last become a Bishop, he saith, that he was formerly called Solomon the Levite, and afterward became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler and a great man among the Nazarites, or Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egemon, that is, Episcopus, Burgensis. See Elias Levita in Thisbi, and Buxtorf. Lex. Talmud. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Established] The Hebrews express food by the staff of bread, because feeding is the sustaining and upholding of the body, which would otherwise, as a cripple deprived of his crutch, as the sick or weak man of his staff, soon fall to the ground. Accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilivit, fulcivit, to establish and sustain, signifies also refecit, refreshing, and doth so especially when 'tis joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart (answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here) as Psalm 104. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bread to strengthen man's heart, and Gen. 27. with corn and wine I have sustained him. And in Chaldee and Syriack the same word signifies eating, taking meat. So 1 Kin. 13. 7. Come home with me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed, or eat, the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dine; and Luc. 22. 11. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat, and among the Rabbins ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivium, a feast. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be established (one sense of that Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is set to signify that other of feeding or eating, and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace, imports the Gospel, the spiritual food of souls, to tend more to our spiritual advantages then ever the sacrifices of the Jews did or could, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats, because of them part being sacrificed to God, part going to the Priest, the rest went for the furnishing a feast for the sacrificers and others whom they invited to them, and therewith they refreshed and cheered themselves before the Lord, Deut. 12. 18.  
Ib. Grace] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace hath in many places of the New Testament, and particularly in this, a special peculiar notion to signify the Gospel, as that is opposed to the Law (upon this ground, because the matter of the Gospel is free undeserved mercy; and besides, the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also) will appear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not only by the opposition here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats, which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signify the Mosaical feasts and sacrifices, 1 Cor. 8. 8. Heb. 9 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament, wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Gospel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  John 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace and truth, the Gospel, (and substance of all the Mosaical shadows,) is said to have come by Jesus Christ, in opposition to the Law by Moses. So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  having seen the grace of God, that is, the Gospel, so successfully preached among them, (see Note on Act. 18. d.) and accordingly c. 13. 43. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they exhort them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue in the grace, that is, the Gospel, of God that had been preached, the doctrine thus mercifully revealed from God by them. So Act. 14. 3. the Lord is said to bear witness to the word of his grace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, by miracles to confirm the preaching of the Gospel. So v. 26. and c. 15. 40. Paul and Barnabas were commended by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the grace, that is, the Gospel, of God, to the preaching of it, expressed after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work which they performed. So c. 15. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Gospel, in opposition to the yoke of the Law laid by the Judaizers upon the Christians. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that believed through the preaching of the Gospel. So c. 20. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel of grace, and v. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his grace, that is, preaching of the Gospel. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we received grace, Rom. 1. 5. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostleship; first the mercy of receiving the Gospel, than commission to preach it. So Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this grace, the Gospel, in which we stand, etc. So c. 6. 14, and 15. we are not under the Law, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under grace, that is, under the Gospel. So 2 Cor. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace of God, the Gospel, set in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fleshly heathen wisdom (because this was no way to be attained but by God's revealing it:) so c. 6. 1. they are exhorted not to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain. So Gal. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not evacuate the Gospel, I do not let that great favour of God of revealing the Gospel to me to be cast away upon me, and c. 5. 4. of them that depended on the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye have fallen from grace, that is, from the Gospel. So Eph. 1. 6. the glory of his grace, and 2. 7. the abundant riches of it, that is, of the Gospel revealed to the heathen. So Col. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from the day that ye heard and knew the grace of God in truth; where by the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth with it (as before in John, grace and truth.) & the hearing and knowing, 'tis clear there can be nothing meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace but the Gospel. So 2 Thess. 2. 16. a good hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel; and 2 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preaching of the Gospel. So Tit. 2. 11. the grace of God hath appeared, teaching, etc. clearly the Gospel and the doctrine thereof. So in this Epistle, c. 10. 29. the spirit of grace, the spirit of God that, in God's great kindness to us, was sent to consecrate the Apostles to their office of preaching the Gospel. So c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling short of the grace of God, nothing apostasy or defection from the Gospel; and perhaps contrary to that v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let us hold fast grace. So 1 Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace to you, or the Gospel preached unto you, and v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel brought to you, and c. 5. 12. testifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that this is the very Gospel of God. So Judas 4. transferring the grace of God to lasciviousness, that is, making that use of the Gospel to Libertinism.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Fruit of our lips] Some difficulty there is in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of lips. 'Tis ordinarily conjectured that the Greek translation in Hosea, ch. 14. 2. whence it is taken, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves, which the Hebrew Copies retain, and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it, viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word used by the Septuagint for an holocaust, which being ordinarily of young bullocks, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituli, calves, may fitly be rendered by it. The only difficulty is to resolve what the reason is that holocausts should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his conjecture is good, because these being above what was prescribed by the Law, they bare proportion to fruit or banquet after a meal, and accordingly they are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit for ●he Altar, or a banquet over and above the prescribed sacrifice: for as it is the custom after a feast to serve in fruit, so, saith Bartenorius, after they have offered the due oblations of every day, they bring the holocausts for their free-will-offerings. See Maimon. ad Mishnaioth tr. Shekalim, c. 4. §. 4. But if this be not embraced, why yet may it not be resolved that the 72. retaining the sense, thought fit (as often they do) lightly to change the word, and so to set fruit for calves? By this means 'tis become far more fit for our Apostles turn, to signify our Christian sacrifice or free-wiloblations, works of mercy, etc. which together with our praises of God we offer to him, proportionable to the offering to God thanksgiving, and paying vows, Ps. 50. 14. which being promised by the lips and spoken with the mouth, Psal. 67. 14 the payment of them is really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the fruit, and calves, of our lips. This fruit of the lips is here visibly set down as all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifice of praise. Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, enforceth. Now the sacrifice of praise is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so called Psal. 49. 15, 24. Psal. 107. 22. Psal. 116. 17. and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salvation, ver. 13. that is, the peace-offering, or trespass-offering, Leu. 7 where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trespass-offering, the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of salvation, v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrifice of praise, v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrifice of salvific praise, v. 3. And this the Christian offers in the Eucharist, wherein, according to the Primitive practice, every man brings his liberal oblation, the bread and wine, and fruits of the season, in 
* Apol 2. p. 97.  Justin Martyrs time, and afterward that which was proportionable thereto, never coming to God empty, or without remembering the Corban, saith 
* De ●p. & eleom. p. 180, Dominicum celeb●are t● credis, qui Corbonam non respicis?  S. Cyprian. For this being offered to God by the Bishop or Priest with thanksgiving (from whence it was called the Eacharist) thereby to acknowledge God the author of all the good things we enjoy (primitias ●arum quae sunt ejus creaturarum offerentes, saith 
* 1. 4. c. 34●  Irenaeus) is properly our sacrifice of praise, a real sacrifice, viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts or oblations which there we bring, and that a sacrifice of praise or thanksgiving, being farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a commemoration of Christ's sacrifice, saith chrysostom; and so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the fruit, or freewill oblation, of praising lips, or of lips giving thanks, or confessing in the name of the Lord, that Lord of our salvation whom we there commemorate. And then to all this follows very naturally, in the next verse, to do good and to communicate forget not: for with such sacrifices God is well pleased: that is, over and above this solemn Eucharistical oblation, we must also be mindful of daily continual works of charity upon all occasions, and wants of our poor brethren; this of charity and mercy being our acceptable Christian sacrifice, required by God in exchange for those daily sacrifices of the Jews, that were consumed with fire, went all into smoke, were not laid out to so much solid profit, (the relief of our poor brethren, Gods known proxyes upon earth) as these our Christian sacrifices are.     

THE note a GENERAL EPISTLE OF note b JAMES. 
* the Apostle, so most of the copies read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BY the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catholic, is here noted, that this Epistle was not written to any particular Church of one denomination, as S. Paul's Epistles were, but to all the Jewish converts wheresoever they were. That those were dispersed into several parts, and thence called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispersion, see Note on Joh. 7. d. The places where they especially lived are mentioned 1 Pet. 1. 1. and Pontus being there first mentioned, S. Cyprian mentions that Epistle of his, as that which was called Epistola Petri ad Ponticos, The Epistle of Peter to those of Pontus, Cyprian l. 3. de Testimon. 39 But that not to exclude the other parts of their dispersion after mentioned. Such Epistles as these are those which are anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being delivered to the Church of some one city, were appointed by them to be transcribed, and sent about to all the other Churches within such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compass or circuit.  
Who the writer of this Epistle was, 
b b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is thus far agreed on amongst most, that it was the Bishop of Jerusalem, though the Syriack conceive it to be the son of Zebedee: But he was cut off by Herod, Act. 12. 1. before this dispersion of the Jewish Christians was so considerable as it was at the writing of this Epistle. The main question is, what James it was that was Bishop there, whether James the son of Alphaeus, one of the Twelve, or some other. That is was the son of Alphaeus is thought to be favoured by the title of the Epistle, which in most Copies hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of James the Apostle. But this sure is a mistake; for the Bishop of Jerusalem was James the Just, known by the title of the brother of the Lord, that is, the son of Cleophas (Christ uncle) and so his cousin-germane, which is ordinarily expressed by brother in the sacred Dialect. So Clemens Hypotyp. 1. 6. in Euseb. l. 2. c. ●. Peter and James and John (the sons of Zebedee) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did not contend for the dignity, but chose James the Just Bishop of Jerusalem. And this, it seems, as next of kin to Christ; For of Simeon the second Bishop saith Hegesippus in Eusebius, l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After the martyrdom of James the Just, Simeon again was constituted Bishop of Jerusalem, whom all preferred to that dignity, as being (after James the next, or) second cousin of Christ. Now that this James the Lord's brother was not one of the Twelve, is clear by Eusebius, l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This James was one of the reputed disciples, yea and brethren of Christ. Where disciples are clearly opposed by Eusebius to the Twelve. So in the Author of the Recognitions, this James is affirmed to be none of the Twelve. So in the Menologie of the Greek Church they celebrate three Jameses, James the son of Alphaeus, Octob. 9 James the brother of the Lord, Octob. 23. and James the son of Zebedee, Apr. 30. So saith Eusebius again, l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he was called James the Just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there were many of that name. See more of this Note on 1 Cor. 15. a. As for the title of Apostle which here is bestowed upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is no objection against what hath hitherto been said. For S. Hierome in his Comment. on Isaiah calls him the thirteenth Apostle; and upon the mention of him Eusebius adds, l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside the twelve there were many other Apostles in that age, after the similitude, or by way of imitation, of the twelve. And Theodoret pronounces indifferently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are now called Bishops, they then called Apostles. So Thaddaeus (not Lebbaeus or Judas, one of the Twelve, but, saith Eusebius) one of the Seventy, who ten years after Christ was sent by Thomas to the King of Edessa, is out of the Syriack records of that city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle Thaddaeus. So Luke, or possibly Silas, S. Paul's fellow-traveller, is named among the Apostles of the Curch, 2 Cor. 8. 23. and so by Epiphanius and Theophanes Luke is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle. So Mark S. Peter's follower, that first planted the Church in Alexandria and Pentapolis, is by the Anonymous writer of his life in Photius, by Eusebius, l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by Epiphanius, Haer. 51. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle. So Timothy, converted by S. Paul, and after that made Bishop of Ephesus, is by the Anonymus in 
* Bibl. num. 254.  Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle Timothy, and in Theodoret on 1 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Timothy the Apostle of the asiatics. And so Theophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the month July were the dedication of the memorial of Andrew, Luke and Timothy, the holy Apostles. So Titus is by Theodoret styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Titus the Apostle of the Cretans. And so Epaphroditus, Phil. 2. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Apostle; for which Theodoret gives the reason, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was entrusted with the Episcopal government of them. So Clemens Romanus the Bishop of Rome is by Clemens Alexandrinus l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Clemens, by S. Hierome in Isa. 52. vir Apostolicus, an Apostolic person, by Ruffinus, De Adulterate. lib. Orig. penè Apostolus, almost an Apostle. So Ignatius, Bishop of Antioch is by chrysostom in his encomium of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle.  
For the time when this Epistle was written, there is no certainty of defining, save that, as it must be after the Apostles preaching and converting the Jews in the other regions beside Judaea, so it must be before the year 63. for then this James was put to death by Annas the younger, the Highpriest. See Josephus Antiq. l. 20. c. 8. The design of the Epistle is visible, to fortify the faithful against all temptations wherewith the Gnostick-hereticks could solicit them, and to secure their patience, and purity, and faith, and charity, and all other Christian practices in them, and to foretell them the no stead that their worldly wealth most solicitously preserved will stand them in at the approaching calamity, which will involve incredulous Jews and Gnostics together, cap. 5. 1. hereby comforting the faithful, and encouraging them to persevere till this coming of Christ for their rescue from their persecutors, v. 8.  

CHAP. 1.  
1. JAMES a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are 
* in the dispersion in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  scattered abroad, greeting.]  
Paraphrase 1. James the Bishop of Jerusalem, employed by God & Christ in the service of that Church, sends greeting to the Jewish Christians that are dispersed among the nations out of Judaea in divers cities.  
2. My brethren, ●ount it all joy when ye fall 
† among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see ●u. 10. 30.  into divers temptations,]  
Paraphrase 2. Look upon it as the blessedest condition that can befall you, the joyfullest thing imaginable, that you meet with afflictions here in your Christian course, and those of many sorts and kinds, a succession of many of them.  
3. Knowing this, that the trying of your faith worketh patience.]  
Paraphrase 3. And this you will do, if you duly consider the gainful effects of these afflictions: For as by them your faith is tried whether it be sincere or no, so that trial exercises and gives you the habit of that excellent Christian virtue, of patience and courage and constancy; and that being a superiority of mind, and a victory over a man's self, over his most hurtful and unruly passions, his fears, his sorrow, his rage, his revenge, and over all the world besides, over injuries, rapines, contumelies, death itself, it must needs be a delightful joyous virtue.  
4. 
* And  But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.]  
Paraphrase 4. And then let this patience, by consideration of the advantages of our suffering for Christ and piety's sake, and by the delightfulness of these exercises of it, advance to this pitch of rejoicing in tribulations, of blessing and glorifying God for them, together with constancy and perseverance therein, and the more and heavier the afflictions are, of rejoicing still the more, v. 2. which is the giving patience the full scope, improving that virtue to the highest degree of perfection: and this will be infinitely for your advantage, the greatest riches that ye can be capable of in this world.  
5. 
But if, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.]  
Paraphrase 5. To this indeed there is not only fortitude required, but wisdom, and that of the highest nature. And if in such times of pressure as these, any man want this true heavenly spiritual wisdom, this skill of managing himself at this time, of securing his interest with Christ rather than with the world, of depending on Christ's care of him, without using other artifices of securing himself, of bearing not only patiently but joyfully the utmost evils, let his recourse be continually to God, whom he need not make scruple or be ashamed to consult upon every occasion; for his liberality is not confined, like ours, nor is he wont to reproach those whom he gives any thing to, and he will certainly show him this truth, and furnish him with this strength of enduring cheerfully, and give him, when time comes, the experimental knowledge of what I here say, how joyful a thing it is to be thus exercised, and to retain this superiority of mind in all the afflictions that can befall us.  
6. But let him ask note a in faith, nothing wavering; for he that wavereth is like a wave of the sea driven with the wind and tossed.]  
Paraphrase 6. But let him come to God with firm adherence on him, a mind resolved, whatsoever comes, to stick fast to God, to use no means of delivering himself, but such as are acceptable to him, never entertaining any doubt, whether God's ways or his own are to be adhered to for the obtaining of his ends, making no question of God's power or will to answer his requests, and therefore praying and depending on him quietly for an issue but of all: Whereas the contrary doubting or wavering keeps men in a perpetual tempest and agitation of mind, always tossed from one hold, one dependence to another, see note on 1 Joh. 5. b.  
7. For let not that man think that he shall receive any thing of the lord]  
Paraphrase 7. And besides it is the blasting of our prayers, God being not wont to hear them that do not sincerely and faithfully depend on him.  
8. A double-minded man is unstable in all his ways.]  
Paraphrase 8. A wavering, inconstant Christian, that together with the faith of Christ applies himself to unlawful courses for his own safeguard, hath the infelicity of never knowing which way to turn himself, being always betwixt two, and disquieted upon all occasions: see Ecclus 2. 13, 14, 15, 16.  
9 
* But let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let the note b brother of low degree rejoice 
† in his own height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in that he is exalted:  
Paraphrase 9 But let the rich man that falls into a low condition through the afflictions to which this world is subject, be as well pleased and thank God as heartily for his being reduced to this low estate, as a poor man is wont to be when he is preferred and exalted, (see note on Mat. 9 d.) Or thus, It is no unhappy state for a man to have lost all, to be brought low in the world, and so to have nothing left to lose or secure. Nay this he may really look on as a dignity, or preferment, that he hath reason to be very glad of, and not to mourn for. And so likewise may the rich man look with joy upon the plunderings and violences that befall him; because his riches is as fading and transitory a thing as the greenness of the grass, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.  
10. But the rich in that he is made low, because as the flower of the grass he shall pass away.]  
Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject, be as well pleased and thank God as heartily for his being reduced to this low estate, as a poor man is wont to be when he is preferred and exalted, (see note on Mat. 9 d.) Or thus, It is no unhappy state for a man to have lost all, to be brought low in the world, and so to have nothing left to lose or secure. Nay this he may really look on as a dignity, or preferment, that he hath reason to be very glad of, and not to mourn for. And so likewise may the rich man look with joy upon the plunderings and violences that befall him; because his riches is as fading and transitory a thing as the greenness of the grass, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.  
11. For the sun 
* a●ose with burning heat, and dried away the grass, and the flower thereof fell away, and the beauty of the look of it perished: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man 
† be withered in his own ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fade away in his note c ways.]  
Paraphrase 11. For as it is with the green grass on the ground, as soon as ever the sun riseth and scorcheth it, it makes it wither, and all the florid part and beauty vanisheth presently, and there is no possible preserving it at such a time; so the rich man, when afflictions and devourers come upon him, doth in a small time wither and fall away, his riches leave him, or he them, if God see fit to send or permit afflictions, he will not by all his dexterities, by any means, (but prayer and fidelity and constancy, ver. 5, 6, 7.) be able to avert them.  
12. Blessed is the man that endureth temptation; for 
* being approved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.]  
Paraphrase 12. Whereas on the other side, for the true constant pious Christian, it is a blessed thing for him that he meets with afflictions, which are but means to try and exercise his Christian virtues; which being done, he shall receive approbation from God, and with it a reward, such as in the Gospel is promised to all that adhere and cleave fast to God, if not deliverance here, eternity hereafter.  
13.) Let no man say when he is tempted, I am tempted of God: for God cannot be tempted 
† to  with evil, neither tempteth he any man.]  
Paraphrase 13. Let no man that by afflictions is brought to any sins, say that God is the author of this; for as God cannot himself be brought to sin by any means, so doth not he by sending affliction seduce or ensnare any, cause him to fall by that means, (as appears by the sincere Christian, whose sidelity is not betrayed, but approved by afflictions.  
14. But every man is tempted, when he is drawn away of his own lust and enticed.]  
Paraphrase 14. But every man's falling into any sin comes from himself, his own treacherous sensual appetite, which being impatient of sufferings, suggests and tenders him some sensitive carnal baits, and so by them draws him out of his course and entices him.  
15. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death.]  
Paraphrase 15. And when his consent is joined to that proposal or invitation of his sensual part, against the contrary dictates of his reason and the Spirit of God, then that, and not the affliction and temptation ver. 13. begetteth sin, every such consent is the engaging the soul in sin; and such sin, when by repetition of acts or indulgence it comes to some perfection, it engageth the soul in eternal death, see note on 1 Thess. 5. f.  
16. 
* Be not deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Do not err, my beloved brethren,  
Paraphrase 16. 17. Do not permit yourselves to be deceived by the Gnostics that creep in among you, and flatter you with hopes that they by their compliances will be able to preserve you from suffering here. No certainly, it is God must secure you, or ye are not likely to be secured; the present avoiding of persecutions by not confessing of Christ will stand you in small stead, involve you only in the destruction that attends the persecutors: and this will be a sad deceit, when it befalls you. How much better and safer will it be to adhere to God, when every good thing that is given to men, whether of the lower or higher sort, the ordinary prizes in their spiritual exercises, and the most illustrious crowns, (see note on Phil. 3. d.) come from heaven, descend to us from God, who is the great spring and fountain of all good things, who like the sun sends out light to all that want, but then is not like that in its changeableness (as in the several appearances of the sun, when it riseth, when 'tis high noon, and when it sets, whereas God is constant in the same, pouring out his rays on us, hath no rising nor setting) nor again in his yearly removing or going from us, which causes different shadows on the earth? God sends forth his light without mixture of shade, his gifts without all niggardliness or restraint.  
17. Every good 
† largesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gift and every perfect gift is from above, and cometh down from the father of lights, with whom is 
* variation nor casting, of shadow, caused by his turning from us  no note d variableness, neither shadow of turning.]  
18. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures.]  
Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children, being Israelites, begotten us by the Gospel to be Christians and heirs of salvation, and therein he hath allowed us the favour of being the first that have been called to this dignity, Ephes. 1. 12. and that out of no consideration of any thing in us, but only of his own free will and pleasure, which being an evidence of his free goodness toward us, we have little reason to misdoubt him.  
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.]  
Paraphrase 19 Seeing therefore God hath been so gracious to us, let these advantages be made use of to reform every thing that is amiss, let it engage us to those moral duties oft recommended to us, as to be very ready to hear and learn, and yet very deliberate and wary in our words, so to be very hardly brought to anger or impatience, whatever the wickedness of men, whatsoever our provocations be.  
20. For the wrath of man worketh not the righteousness of God.]  
Paraphrase 20. For it is not at all agreeable to the Christian temper, required Mat. 5. to be impatient, and fall out into sudden wrath or anger; and he that is such, will never be able to do that which is prescribed by God, and acceptable to him under the Gospel.  
21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.]  
Paraphrase 21. And as the sins of wrath and malice, so observable in the Gnostics among you, (which are therefore called dogs, and the concision, by S. Paul) so likewise of lust also, all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree, let them be plucked off and removed, that you may be the more docile and capable of receiving the whole Gospel-doctrine, which is as it were a graft of a sweet, kindly fruit, graffed into the stock of our sour and corrupt nature, and being received and prospering in our hearts, will fructify unto holiness, and finally will bring men to heaven.  
22. But be ye doers of the word, and not hearers only, deceiving your own selves.]  
Paraphrase 22. But than 'twill not be sufficient to receive that doctrine into your ears or brain, but it must be uniformly practised, or else it is but the deceiving of yourselves.  
23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his note e natural face in a glass;  
Paraphrase 23. 24. For he that hears the directions that are given in the Gospel for good life, and the motives and obligations to it, and when he hath done so, sets not with any care to live accordingly a pious Christian life, may be resembled to a man looking in a mirror, to observe what spots or sullages are there in his face, and when he hath done, goes away, and forgets what he saw there, never thinks to reform what was amiss.  
24. For he 
* beheld himself and went away, and presently forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.]  
25. But 
† he that hath looked close-and dwelled upon it, and is not- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his 
* doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deed.]  
Paraphrase 25. But he that hath studied the Gospel to purpose, seen his own image there, all that he is concerned in for his present and eternal well-being, and hath not looked slightly, but insisted, continued looking on it, and lays it to heart, and applies it to practice, and lives and acts accordingly, actually performing that which is required of him, that man may receive comfort and joy in his course, and God will bless him in it.  
26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain.]  
Paraphrase 26. If a man appear or make show of serving and worshipping God, profess to be religious, and yet gives his tongue the reins to rail riotously on his fellow-Christians, that man deceiveth himself, flattereth himself with vain hopes, if he think that his religion should ever stand him in any stead.  
27. note f Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.]  
Paraphrase 27. The true Christian religion, such as God, which is our father, will accept of, consists of two special parts, charity to all that are in need, and purity of life, abstaining from filthy lusts, and all the evil examples and temptations of the world.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. In Faith] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, which is generally thought in this place to belong to believing that the prayers shall be heard, may very well be taken in the ordinary notion, for a firm adherence to the doctrine of Christ, a constancy in the Christian profession and practice. Thus is believing used Ecclus 2. 13. Woe to him that is faint-hearted, for he believeth not; and this joined with the sinner that goes two ways, v. 12. as here the double-minded man, opposed to praying in faith, is farther explained by doubting, and wavering, and instability. So in Herodotus, l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men must preserve faith in friendship, and not be polluted with a double heart; where, as here, faith and the double heart are opposed in this sense. This notion will very well agree with the Context, where comforting the dispersed persecuted Christian Jews, ver. 2. and bidding them rejoice in those sufferings, to which he again returns, v. 9 (which argues that all which is betwixt doth also belong to the same matter) he enforces his exhortation, v. 3. by remembering them that the trial of their faith, meaning that by which their faith or constancy is tried, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, afflictions (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. 4. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by which the judgement is made from the judgement itself,) worketh, or perfecteth patience, that is, that if they had no afflictions to try their constancy of adhering to Christ, there were then no place for that great Christian virtue (at lest no way of perfecting it) to which the promises were made, viz. patience, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perseverance; which patience must have its perfect work, v. 4. that is, Christianity requires perfect patience, and perseverance in spite of all temptations; and he that fails in any, loses all, and he that is not tried (and gives testimony of his sincerity) in every thing, he is imperfect and wants somewhat that trial would make him capable of. But because in the many temptations of the world a man may fail, or for want of wisdom how to behave himself miscarry sometimes, (& that consideration may discourage men when heavy pressures come tumbling in upon them) therefore v. 5. he proceeds to answer that objection, by telling them that this defect is reparable by prayer, God can supply them in this (and Christ in the like condition bids the Disciples take no thought, never premeditate, what answer they shall give.) If they refer themselves in prayer to God's guidance in this matter, he will give them this wisdom abundantly. But then, v. 6. that which is required to qualify them to have this prayer of theirs granted by God is, that they keep close to God, have no waver, or inconstant demurs, or doubtings, whether they shall keep close or no; in the same sense as calling upon God in truth, or in faith, Psal. 145. 18. (the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifies either) is constantly to adhere to God on whom they call. In which S. James looks particularly on the Gnostick compliances and warpings of some Christians, that to avoid persecutions were ready to forsake Christ, which is here expressed by the wave driven by the wind of persecution (as Eph. 4. 14. by false doctrine) and the double-minded, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unstable person, ver. 8. (which, c. 4. 8. is also looked on as impure) which had no reason to expect any wisdom or assistance from God, v. 7. And so though 'tis possible the ask in faith may signify in a narrower sense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confidence that his prayers shall be heard, yet it accords very well with the scope, that it should be taken in the greater latitude; when he prays for wisdom to behave himself in persecutions as he ought, let him stick fast to his profession, and never waver in that, come to God with that firm unmoved purpose and resolution of mind, and he shall be sure to be assisted by God. So 1 John 3. 22. Whatever we ask we receive from him, because we keep his commandments, adhere and stick fast to him, and do what is pleasing to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Brother of low degree] What the meaning of this verse is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let the brother that is low, triumph, or rejoice, in his height, is to me very doubtful, and therefore I have set down two notions of which it is capable. The former hath already been set down from an idiom of the sacred dialect, Mat. 9 d. and need not be again recited here. The latter hath these probabilities for it. First, from the Context, which from the beginning of the Chapter had been to exhort them to rejoice in tribulations, to count it all joy, ver. 2. and that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejoice or boast here; and than that which is matter of all joy, or of boasting, being always some good accession, some dignity, some advancement, it is very reasonable that that which he is bid rejoice in should be looked on as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his height, his preferment. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used, and signifies height, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaliation, or being made high, which is it that is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought low, v. 10. which notes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height to be that which the brother which is low hath whilst he remains such, and not that to which he is raised from his low estate, and ceaseth to be low when he is so raised. And upon this notion the second sense is founded, that the Christian in a low condition is not to be sad or dejected at that, as at an unhappy estate, but to look upon it with joy, as a thing that hath many huge advantages in it, especially in such times of persecution to Christians as those were, (it riddeth him of envy, plunderings, and continual fears) a preferment, or dignity, to him. Thirdly, from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but, in the front, But let the brother, etc. which is a note of connexion with the former, and so an argument that this is the meaning, which is most agreecable with the foregoing discourse, which was wholly of the advantages of afflictions, and rejoicing in them, and not of exaltation. And thus also it will connect very fitly with the following verse: for if the person in a low estate be to look upon it as a preferment or advantage, then in reason the rich man is to rejoice at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought low, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, at his being reduced to that condition which is said to have so much of height and advantage in it. All this thus put together renders this a very probable interpretation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Ways] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ways here may possibly be a change of the Transcriber for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trade or merchandises, as c. 4. 13. 'tis the rich man's speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will traffic and gain. But because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ways hath no inconvenient sense in it, therefore there is no use of any such alteration.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Variableness] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Astronomically the several habitudes and positions wherein the Sun appears to us every day at the rising, in the Meindian, and when it sets. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also a like word belonging not to the daily, but yearly course of the Sun, which is farther from us or nearer to us, after the measure or in the proportion that it moves toward the Northern or Southern Tropic. And from thence it is that it casts several shadows to the several people of the world, and gives Geographers occasion to divide them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that cast no shadows, those that cast shadows on oneside, and those that cast shadows round about. And agreeable to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting of shadow here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turning signifies the variations of the shadows, according to the various motions of the Sun before mentioned.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Natural face] Some difficulty there is in understanding this verse, which will be resolved, if, as ordinarily it is thought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be determined to signify no more than a man's own face reflected to him in a glass, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for that glasser or mirror. For then the meaning of the verse will be, that the word of God is as such a glass, reflecting to him the portraiture of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what a kind of person he is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether there be any thing amiss in him or no; and he that hears the word of God, and doth it not, is, as if a man should look upon, and contemplate his face in a lookingglass, and no more, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (That will be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that beholdeth, in the Present tense.) As for any use or effect of this looking, it follows, he beheld and went away, and presently forgot: when he hath seen what blemishes there are to be wiped off, to be reform in him, he contents himself with having seen them, and having done so departs, and never thinks more of them. lays not to heart what he sees thus amiss in himself, forgets to reform or amend any thing. To this interpretation the chief objections are, first, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seems unnecessarily added, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own face would have served the turn; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying birth or nativity, it is not obvious what should be meant by the face of his own birth: secondly, From the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, ver. 24. which seems to divide the period, and make that of going away and forgetting, the proof of his being like a man that beheld his face in a glass, whereas by this interpretation the going and forgetting is connected with his seeing his face and both of them together are the thing to which the forgetful hearer is resembled. To the first of these this answer may be offered, first, that a man may be said to have a double face, an inward and outward, a spiritual and corporal; the face of his mind, thoughts and actions, and that is to be beheld and considered in a spiritual mirror, the word of God, as the outward, the bodily face or countenance, is by the ordinary glass or mirror represented to us. And the similitude being here set between one of these and the other, it will not be improper, to the mention of the face to add a word of distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that face which belongs to man by nature, by birth, and is not acquired by study, by actions, by any thing in his own will or choice, as the face of his mind, the soul may be said to be. Or it is possible, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes a false face, that of an actor, a stage-player, a personator, that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that face that he is born with, may be set opposite to that. As for the setting it in the Genitive case Adjectively, that is an ordinary Hebraisme, as the Mammon of unrighteousness for the unrighteous Mammon: and we have an example of it in this very place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hearer of forgetfulness, for a forgetful hearer, which is as strange as here the face of his own birth, for his natural countenance, or that which he hath by his birth. To the second it may also be answered, first, That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always Causal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or a note of probation in these writers, but sometimes a form of connexion only; and yet secondly, That here (according to the interpretation premised) it may be allowed to have that force, his going and forgetting being the reason why he that hears, and doth not the Word, is likened to him that thus only looks or contemplates. Not that every one that sees his face in a glass, doth, when he goes away, forget; but that he that doth only look, and, without more care or effect of his looking, doth go away and forget, is a fit emblem of the forgetful hearer of the Word. From this notion of the words there will now be no reason to inquire (as some have done) whether a face seen in a reflection or mirror be ordinarily retained in the memory of the man whose face it is, that is, whether a man use to remember his own face; much less for that nicer question, whether women ordinarily do it, though men do not, as if that were the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in the Masculine were here used, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is common to man and woman. These sure were no part of Saint James' observation, but only that he or she that have looked on themselves in a glass, may possibly go away and never think more of what they saw, never wipe off the spots which they discerned there; and then that man or woman is a fit emblem to express the matter in hand, the bare unfruitful hearer of the Word. Having thus cleared this interpretation of the words from those objections, it is not unreasonable to acquiesce in it; and therefore I shall not trouble the Reader with another interpretation, which I had conceived more appliable to this place, by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scheme of a man's nativity, in the Astronomers use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and so 
* To. 3. p. 266. li. 9  S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and frequently elsewhere for the Astrologers casting men's nativity,) and the Evangelists notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, face, Mat. 16. 3. Luk. 12. 56. for the appearance of the sky (and in like manner of the Heavens) at any point of time, for which Origen in his Philocalia useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the habitude or figure at the nativity, and then interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Artists glass, wherein he represents to any man his fortune.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Pure religion] That this verse is a defensative particularly against the Gnostics of that time, may appear by these two parts of worship here mentioned; the first charity to them that want, the second spotlesnesse from the pollutions especially of the flesh, but also from other sins of the world. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  These two branches are styled by two names, the one pure, the other undefiled, worship, and both of them taught both by God the Father in the Old Testament, and now by Christ. Contrary to these were the Gnostick practices in the two particulars. For the second, both of uncleanness, even the highest baseness and villainy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and of loving the world, and the pleasures and advantages thereof, more than God, and complying with the persecutors still, rather than they would suffer any thing, there is very often mention made in the Epistles; and for the first, beside the very frequent inculcations of the duties of charity, and the finding fault with (and complaining for) the want of them, there is in Ignatius' Ep. add Smyrn. an eminent testimony. For fortifying them against the heresy of the times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let no man deceive you, etc. and having resolved that faith and charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are betwixt them the whole, or all, of a Christian, before which nothing is to be preferred (in opposition to the Gnostics, who supposed themselves so perfect that they had no need of either) he speaks plainly and punctually of them, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of false opinions toward the grace of Christ which is come to us, and bids them observe how contrary they are to the doctrine of God in these particulars following; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They have no care of charity, no care for the widow, nor orphan, nor oppressed, nor imprisoned, nor hungry, nor thirsty. In which respect it is manifest that this Apostle, c. 2. v. 14. proceeds to a punctual discourse of the absolute necessity of superadding works of charity to faith, or else it will profit nothing, directly opposite to the doctrine of Simon and his Gnostics, of whom saith 
* I. 1. c. 20.  Irenaeus, Hos qui in eum & Helenam ejus spem habeant, & ut liberos agere quae velint, secundùm enim ipsius gratiam salvari homines & non secundùm oper as just as, They that place their hope on Simon and his Helen, as free men did what they would, deeming that men were saved by his grace, and not according to any good works or endeavours. So of the Valentinians, the progeny of those Gnostics, 
●. 1. c. 2.  semetipsos non per operationem, sed eò quòd naturaliter spirituales, omnino salvari, That they are not saved by working, but because they are naturally spiritual: Quapropter & intimoratè omnia quae vetantur hi qui perfecti sunt operantur, And therefore they that are perfect act without fear all things that are forbidden. This was S. Augustine's sense of the design of this Epistle, De fide & oper. c. 14. Quoniam haec opinio tunc fuer at exorta, aliae Apostolicae Epistolae Petri, Johannis, Jacobi, Judae contra eam maximè dirigunt intentionem, ut vehementer adstruant fidem fine operibus nihil prodesse, Because this opinion was risen up in that time, all the Catholic Epistles of James, etc. were chiefly intended against it, vehemently asserting that faith without works will profit nothing.    

CHAP. II.  
1. MY brethren, have not the note a faith 
* ●●of the glory of our Lord Jesus Christ  of our Lord Jesus Christ, the Lord of glory, with respect of persons.]  
Paraphrase 1. Christianity being so great a promoter of justice and charity to all, and especially to Christians, and again to those that most need our relief and assistance, ch. 1. 27. 'tis a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other.  
2. For if there come unto your note b assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment,]  
Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggarly person,  
3. 
† And ye shall look upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And ye have respect unto him that weareth the gay clothing, and say unto him, Sat thou here 
* fai●ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a good place; and say to the poor, Stand thou there, or sit here under my footstool,]  
Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes, and shall set one in a more honourable place then the other, (see note b.) consider one and desp●●e the other,  
4. 
† And are doubtful in, or debate not among yourselves  Are ye not then note c partial in yourselves, and become judges of evil thoughts?]  
Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial, or if ye do not so much as debate among yourselves, or consider the merit of the cause, but as wicked corrupt judges, hand over head, adjudge the cause to the rich, (and despise the poor, v. 6.) whatsoever the justice of the cause and merit of it be, or prefer the rich before the poor, and judge the cause by the person, not the person by the cause;  
5. Harken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the 
* or promise, for the Ks. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kingdom, which he hath promised to them that love him?]  
Paraphrase 5. This is a most unchristian dealing in you. And then do but consider, Hath God had any such partialities in bestowing Christianity and his graces on men? nay hath he not on the other side picked out men as poor as any, to be as eminent believers and saints as any?  
6. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment-seats?  
Do not they blaspheme that worthy name 
† which is called upon you? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  by which ye are called?]  
Paraphrase 6, 7. But you, if a man be poor, despise him, consider him not. And truly 'tis no very amiable thing to be rich, nor doth it produce any excellencies in them that are so, or favours toward you, that deserve to be so considered by you; for riches make men apt to oppress others, and to enter vexatious suits against them, and to despise Christianity, and blaspheme that good profession of yours.  
8. If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well.]  
Paraphrase 8. If ye observe the law of Christ our king, which he hath in a particular manner prescribed us, Joh. 13. 34. & 15. 12. and to which above all other men all we Christians are to be subject, and that agreeable to what is mentioned in the Old Testament, Levit. 19 18. the command of measuring our love to our neighbour by that which we bear to ourselves, this is somewhat like a Christian.  
9 But if ye have respect to persons, ye commit sin, and are 
* reproved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  convinced of the Law as trangressors.]  
Paraphrase 9 But if ye use this partiality, ver. 2. this is a sin, and so condemned by the Law, Leu. 30. 15. Deut. 1. 17. & 16. 19 Exod. 23. 3. and so you offend even against the Law, and not only against the Gospel.  
10. For whosoever shall keep the whole Law, and yet offend in one point, 
† is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he is guilty of all.]  
Paraphrase 10. And 'tis but a small excuse for you to think that this is but one transgression, and therefore not considerable: For the obedience to Gods will is required universally to all that he commands, and he that offends in one, though he keep all the rest, is guilty of the breach of that obedience, and punishable as well as if he had broken all.  
11. For he that said, Do not commit adultery, said also, Do not kill: now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law.  
Paraphrase 11. For it is the same Lawgiver that imposed the one and the other law, that interdicted adultery and murder, and his authority is equally despised by the committing of either.  
12. So speak ye, and so do, as they that shall be judged by the law of liberty.]  
Paraphrase 12. Let your words and actions be like those that are to be judged, not by the Mosaical Law, which requires those external observances so severely, circumcision under pain of death, etc. but by the law of Christ, which hath set us at liberty in this kind, and requires of us another sort of performances.  
13. For he shall have judgement without mercy that hath showed no mercy: and mercy 
* triumpheth over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejoiceth against judgement.]  
Paraphrase 13. And first for the latter of these, that of actions, 'tis certain that among the precepts of Christ there is none more eminent than that of works of mercy, unto which the promises of God's mercy are so linked and proportioned, that he that condemns others shall himself be condemned, and he that doth forgive others needs not fear God's condemnation, Mat. 6.  
14. What doth it profit, my brethren, though a man say he have faith, and have not works? can faith save him?]  
Paraphrase 14. And 'tis not for a Christian to say that his faith shall render such works unnecessary, for indeed without such works his faith will nothing profit him, and 'tis ridiculous to think it will.  
15. If a brother or sister be naked, or destitute of daily food,]  
Paraphrase 15. For in case a Christian be in great want and distress for supply of the necessaries of life, food and raiment,  
16. And one of you say unto him, Depart in peace, be you warmed, and filled; notwithstanding ye give them not those things which be needful to the body: what doth it profit?]  
Paraphrase 16. And you give him good words, bid him have plenty or wish he had, but do no more to help him to the things which he hath need of for his body: what is he the better for your words?  
17. Even so faith, if it hath not works, is dead 
† by itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being alone.]  
Paraphrase 17. So if faith be by itself, without actions consequent and agreeable to it, 'tis as fruitless and liveless as those words were.  
18. 
* But one will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Yea, a man may say, Thou hast faith, and I have works: show me thy faith 
† So the Sy●●ack, Arabic & Latin copies read, and so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by  without thy works, and I will show thee my faith by my works.]  
Paraphrase 18. And any man that looks on this uncharitable believer, will be able to reprove him thus, Talk as much of thy faith as thou wilt, no man will believe thee, thy works must be superadded to the confession of thy faith, to approve the sincerity of it.  
19 Thou believest that there is one God, thou dost well; the devils also believe and tremble.]  
Paraphrase 19 One act of thy faith is, the believing one true God, and this is most absolutely necessary to thee: But if thy life be not answerable to this part of thy faith, and that evidenced by piety and charity, thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also, and if it have no more joined to it, will bestead thee no more than them.  
20. But wilt thou know, O vain man, that faith without works is dead?]  
Paraphrase 20. 'Tis a mere vanity to conceive that faith without Christian obedience can be effectual to justification, and you may discern it by this.  
21. Was not Abraham our father justified by works, when he had offered his son Isaac upon the altar?]  
Paraphrase 21. Abraham was the father of the faithful, the great example of faith and justification: but 'twas not upon his bare believing God's promise that he was justified, but upon that high act of obedience to God, in being ready to offer up his only son, in whom the promises were made to him.  
22. 
* You see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Seest thou how faith wrought with his works, and by works was faith made perfect?]  
Paraphrase 22. And so you see his obedience to God's commands, as well as belief of his promises, concurred to the rendering him capable of the continuance of God's favour and approbation. And through the performance of that ready obedience it was, that his faith came to attain the end designed it.  
23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness: and he was called the friend of God.]  
Paraphrase 23. And by this trial of his obedience it was that Abraham was most eminently said to be approved by God, 1 Mac. 2. 52. and looked on as a friend by him, Gen. 22. 15. and in which that place of Scripture (before delivered Gen. 15. 6.) concerning God's imputing his faith for righteousness, was most eminently completed.  
24. Ye see then, how that by works a man is justified, and not by faith only.]  
Paraphrase 24. And so this is one great testimony that to a man's approbation with God obedience is required, and not faith deemed sufficient, that hath not that joined with it.  
25. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?]  
Paraphrase 25. Another evidence of this truth is to be fetched from that we read of God's approving and rewarding of Rahab, a proselyte and stranger, no native Jew, whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God, Jos. 6. 25. and what was it that was thus rewarded in her? why, her care and charity to those that were sent to view the land, Jos. 2. 4.  
26. For as the body without the spirit is dead, so faith without works is dead also.]  
Paraphrase 26. And so the conclusion is clear and infallible, that as the body of man, without the soul inlivening it, exercises no actions of life, so doth not faith profit to our justification without works of obedience to the commands of Christ, Justice and charity, etc. v. 1, 8, 14.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Faith of our Lord—] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ we have explained often to belong to the Shechinah, that again to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance in the flesh, his Incarnation, and all that was consequent to that. This being here improved with the addition of the words Lord Jesus Christ, doth more set out the necessity of obeying and observing all those things which this Lord and Saviour, the Messias of the world, hath commended to his Disciples, that is to all Christians, believers, faithful persons, of which nature especially is charity in the following verses, and impartial strict justice (supposed and contained in that) in th● present verse. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the glory (for so the Syria●k construes the words) it signifies this Christian faith, this faith, or profession of● or believing this Incarnation & Resurrection of Christ● and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to have this faith in, or with, respect of persons, is to look on those that profess this faith, not as they are Christians, but as they are rich or poor, preferring partially one before the other, accordingly as he comes into your courts in greater spendour. And so the meaning of the whole verse is, that they that are professors of Christianity (and are here supposed to ●e so, and are put in mind of it by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my brethren,) ought not to have any such unchristian temper in them as in their Judicatures (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an assembly for Judicature, and that for Ecclesiastical as well as Civil affairs, and so it seems to signify here, ver. 2.) to prefer or favour one Christian before another only in respect of his wealth or fine clothes when Christ hath equally received them both, or (if any) hath preferred the poor, v. 5.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Assembly] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all kind of assemblies, meetings in the marketplace, Mac. 6. 2. Consistories for Judicaeture, Mat. 10. 17. and 23. 34. (and not only places for the public service of God) hath been formerly said, Note on Mat. 6. d. That it may do so also among Christians, and that it doth so here, appears, first, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptation of persons, partiality, ver. 1. which especially respects Judicatures; secondly, by the footstool, v. 3. which was proper to great persons, Princes on their Throne, or Judges on their Tribunal; thirdly, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye become Judges, v. 4. they were Judges, it seems; fourthly, by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicatures, ver. 6. which clearly signify such Consistories, 1 Cor. 6. 4. and lastly, by v. 9 where their partiality, particularly that of preferring the rich to a better place than the poor, is said to be a breach of the Law: For so by a Canon of the Jews it is provided, that when a rich man and a poor have a suit together before their Consistories, either both must sit or both stand in the same rank, to avoid all marks of partiality. Agreeable to which is the now present practice of the Jews; so that if in matter of difference about meum and tuum a Christian, having to do with a Jew, think fit to refer it to a Chacham or Judge among them and at his coming into the room where he is, chance, or choose (as taking himself to be a person of better quality) to sit down, he presently saith to the Jew, be he never so mean, Sat thou down also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Partial] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, will not easily be resolved: I suppose it may best be done by these degrees. First, by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice generally signifies in these Books either doub●ing, (wavering, Mat. 21. 21. Mar. 11. 23. Act. 10. 20. and 11. 11. Rom. 4. 20.) or disputing, there being a connexion betwixt these two, he that doubts always disputing with himself. From whence also it signifies to implead, (with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it) or to lay any thing to one's charge, either in or out of Judicature; as Act. 11. 2. they of the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  charged Peter, or disputed with him, saying, Thou goest in to the uncircumcised, and didst eat with them. For the notion of wavering Hesychius is punctual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to be divided, to doubt, to fear; so twice in this Epistle, c. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing wavering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the waverer. And as by this notion of the word I conceive a difficult place will be explained, Judas 22. (see Note m. on that Epistle) so we may conclude that in this Epistle c. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered without wavering or constant, (see Note f. on that Chapter.) Secondly, by observing the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in yourselves added to it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for as that refers oftentimes to the inward thoughts of the heart, (and then not to doubt in themselves is to do what they do without any inward reluctance, check, or scruple, or dubitancy, which in a sinful and irrational fact (as this here spoken of is) cannot but be a great aggravation of it) so, being applied to disceptations or disputes, it oft signifies among themselves, or one with another. And if it be so here, it will then belong to the Judges in this Ecclesiastical Council, or assembly of Bishops, debating or considering among themselves what justice there is in the cause. Thirdly, by observing that punctation which we find of it in Oecumenius (and so also in some printed copies) without any note of Interrogation. And that that is the right reading is sufficiently evident, both by the Mood, and the Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, which connect it with what went before, and demonstrate it to be governed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are. And then this must needs be the right rendering of it, If a man enter having a gold ring, and if a poor man in sordid apparel enter also (that is, if they implead one the other) and if you look on (or have a partial respect to) the rich, and say unto him, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if ye either doubt not, dispute not, within yourselves, in your own hearts, or else among yourselves make no disceptation about it, never consider the merit or justice of the cause, but merely looking upon the persons, which of them is in fine, which in sordid clothes, and become Judges of evil thoughts, unrighteous Judges. Where the sense being all this while suspended, one difficulty there is still remaining to resolve what shall be the latter part of the period, answerable to the If- by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that may possibly be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hear, my beloved brethren, v. 5. as if he should say, If in your Judicatures you deal thus partially, I must then tell you, or hear you, and remember, my beloved brethren, Hath not God chosen the poor? that is, done quite contrary to what you now do? Or else there must be acknowledged (which is very ordinary) an Ellipsis, thus to be supplied, If you do thus and thus, then sure you are partial to your fellow Christians, v. 1. And either of these are very commodious, and sufficiently clear the words from all farther difficulty; whereas there be many difficulties that press the other reading by way of Interrogation: as first, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all rendered or taken notice of in that reading; and secondly, it is scarce to be observed in any Author that the negative words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are at any time interrogative when they stand not first in the sentence, as here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being before it; and thirdly, that other reading supposes and proceeds upon a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may belong to the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but never to the Mean voice (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is) in the New Testament, or any other Author, or Glossary.    

CHAP. III.  
1. MY brethren note a, be not many 
* teacher's  Masters, knowing that we shall receive 
† a greater judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the greater condemnation.]  
Paraphrase 1. And as for actions, (see c. 2. 12, 13.) so for words ye are not to judge your brethren, or to take upon you that office of Master or Teacher, which belongs only to Christ, but to consider that there is a greater, an higher judicature, the judgement of God to which we are all reserved.  
2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.]  
Paraphrase 2. The best of us have much to blame and accuse in ourselves, and therefore should not be forward to accuse or judge others. And of all vices, those of the tongue (whereof this of judging is an eminent one) are most ordinary, and they that can rule and manage that (as the Judaizers are far from doing, c. 4. 11.) and keep innocent from all faults of that kind, do thereby demonstrate themselves to be true sincere Christians, able to resist all other temptations, and guide all their actions according to the Christian rule.  
3. Behold, we put 
* bridles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bits in the horses mouths that they may obey us, and we turn about their whole body.]  
Paraphrase 3. As in managing of horses, when by a bridle put into his mouth we have gotten power over that part, we are thereby enabled to dispose of the whole beast, though a very strong one, as we please.  
4. Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth.]  
Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel, and in the power of winds and waves (as we are of temptations) to carry it violently before them, yet the Pilot by means of the helm or stern, a small part, of an unconsiderable bigness, is able to rule it and turn it as he please.  
5. note b 
† So  Even so the tongue is a little member, and 
* makes great boasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  boasteth great things: behold how great a matter a little fire kindleth.]  
Paraphrase 5. Again the tongue is one of the smallest parts of a man's body, and yet makes a great noise, doth a great deal of hurt, stirs up faction and contention in the Church, as a little fire, ye know, will set a whole house or any the greatest pile on fire.  
6. note c And the tongue is 
† or is set in the members a fire of iniquity to the world  a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the note d 
* wheel of affairs.  course● of nature, and it is set on fire of hell.]  
Paraphrase 6. And the tongue cannot more fitly be resembled then to fire, for though it be but one, and that a very small member of the body, yet so it may be used as to set the whole society of men, a church, a kingdom, a whole world, on fire with strife and contention and all wickedness, infecting and poisoning the whole society, setting all in combustion, being itself set on work by the devil, kindled by that fire that comes from hell.  
7. For 
† all the nature  note e every kind of beasts, and of birds, and of serpents, and things in the sea is tamed, and hath been tamed 
* by the nature of man  of mankind:]  
Paraphrase 7. 'Tis in the power and skill of man, (as through all times we see) to repress the violence and poison of all other creatures, to subdue and disarm them of their weapons and means of hurting mortally:  
8. But the tongue can no man tame, it is an unruly evil, full of deadly poison.]  
Paraphrase 8. But the tongue is more hard to be subdued then any of these, an irremediable author of many evils, strikes, and wounds, and kills like the most venomous beast, and no antidote is sufficient against it.  
9 Therewith bless we God, 
† and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even the Father, and therewith curse we men, which are made after the similitude of God.]  
Paraphrase 9 And what a foul sin is it in a Christian or professor of piety, to use this member to so distant offices, to confess with the tongue and acknowledge him who is both our God and our father, and to judge and rasie at our Christian brethren, who for that image of God they bear upon them, are to be looked on and used with all kindness?  
10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.]  
Paraphrase 10. This contrariety of our practices is a most unchristian thing, and aught to be reform in you, your profession of piety to God ought to have all charity to your fellow-Christians accompanying it.  
11. Doth a fountain send forth at the same place sweet water and bitter?]  
Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature, so contrary one to the other, sweet water, to which the effluxions of our charity may fitly be compared, and bitter water, by which cursing was expressed, Num. 5. 21.  
12. 
* A figtree, my brethren, cannot bring forth ●lives, or a vine figs, neither will salt water produce sweet, for the Ks Ms. ●eads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Can the figtree, my brethren, bear olive-berries? either a vine, figs? so can no fountain yield both salt water and fresh.]  
Paraphrase 12. Any more than one tree can bear the fruit that belongs to another tree.  
13. Who is a wise man, and 
† knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom.]  
Paraphrase 13. And therefore for them that despise and condemn others, and take upon them to be the only perfect men, ver. 1, 2. the Gnostick Judaizers, let them know wherein the true Christian knowledge consists, even in doing all works of charity as well as piety, with all meekness (as that is opposed to pride of their own wisdom) accompanying them.  
14. But if you have bitter envying and strife in your hearts, 
* do ye not boast and lie- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glory not, and lie not against the truth.]  
Paraphrase 14. But bitter emulation & contention is farre● from being a piece of spiritual wisdom, and therefore if this be among you, what is this but an hypocritical boasting? or ye have little reason to boast, or pretend that you are the wise or spiritual, as the bitter contentious Gnostics do, see v. 15.  
15. 
† This is not the wisdom that descendeth from- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This wisdom descendeth not from above, but is earthly, 
* animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sensual, devilish.]  
Paraphrase 15. This is quite contrary to the true celestial wisdom that Christ came to teach and infuse into us; 'tis that which, first, the love of the world, secondly, mens own carnal unregenerate hearts, or thirdly, Satan himself that professeth to be an enemy of all good men, infuseth into them.  
16. For where envying and strife is, there is 
† sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confusion and every evil work.]  
Paraphrase 16. For there is nothing so ill, that is, sinful, be it sedition, or disturbance of the whole State or Church, and nothing so ill, that is, miserable, no such curse to any community, or unquietness to any particular person, but it is certainly to be expected where emulation and contention have once entered.  
17. But the wisdom that is from above is first pure, then peaceable, 
* mild; easy to be persuaded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gentle, and easy to be entreated, full of mercy and good fruits, 
† without wavering, o● making a difference  note f without partiality, and without hypocrisy.]  
Paraphrase 17. But the true Christian celestial wisdom indeed may be known by these properties, that it is, first, pure from all lusts and filthiness, so frequently practised by the Gnostics; secondly, peaceable, and so quite contrary to the contentious factious humour of the Gnostics; thirdly, not rigid, but gentle, mild, equitable, receding; from his own strict right in order to peace (see note on 2 Cor. 10. a.) fourthly, very ready to believe any thing that is good of another, or that may mitigate or alleviate his fault, (see note on 1 Cor. 13. c.) fifthly, abounding in all charitable works; sixthly, without all wavering or inconstancy, or danger of falling off to the seducers or persecutors, Gnostics or Jews, or without making any difference, a liberal distribution to all that want; seventhly, without dissimulation, or appearing to be what they are not, such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle.  
18. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And the note g fruit of righteousness is sown in peace 
† for them that cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them that make peace.]  
Paraphrase 18. But they that love and follow peace shall accordingly be repaid the reward of the righteous, the peace and all the mercies of God shall be their reward.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Be not many masters] What the full importance of this admonition is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not many masters, may perhaps be thus collected: One great fault of the Judaizing Christians and Gnostics, frequently taken notice of, is that of judging others, the orthodox Christians, and separating from them. Thus Rom. 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that judgeth, in the beginning and end of the verse, hath been showed to signify (see Note a. on that chapter) him that teacheth the necessity of observing the Mosaical Law, and accuseth, and separateth, and speaks evil of the Orthodox Christians, as breakers of the Law, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Apostates, because they are not circumcised. These are there farther described, v. 18, 19, 20. as those that take upon them to know the will of God most perfectly (and are thence called Gnostics) to be guides of the blind, lights of them that are in darkness, instructers of fools, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers or masters of babes, etc. where their assuming those titles of guides, lights, instructers, masters, is joined with the judging of others as blind, ignorant, fools and babes. And as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher or master (the same as here) is one of the titles they assumed, so v. 21. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that teachest another, in this sense again, thou that assumest to know more than all others, to be able to instruct and teach others, as if no man knew his duty but they. These are again described Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  14. 4. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that judgeth another man's servant, that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances, require all those performances of their fellow-Christians, as if they, not Christ, were the lords and masters of their faith. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So again Col. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man judge you in meat or drinks, etc. where the judging is that of the Judaizers, and is called dogmatizing, ver. 20. by ordinance retrenching that liberty that Christ hath given us, and thereupon judging all that are not their disciples; and so that is all one with this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here. A spice of this humour it was that Christ noted in the Pharisees, Mat. 23. when he tells them they loved to be called Rabbi, Rabbi, v. 7. that is, my master, my master, my guide, my instructor; which Christ forbidding his disciples to imitate, gives this reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for one is your guide, or master, Christ; and again ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not ye called guides or masters, for one is your master, Christ. And that this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here, may appear first, by the circumstances of the Context; and secondly, by comparing them with these other places now mentioned. For the first, in the 12th verse of ch. 2. S. James speaks distinctly to these Judaizers, and admonisheth them of their words as well as actions, that they are to be guided by the Christian, not Mosaical law, and accordingly to be judged; that the Christian law teacheth liberty from the Mosaical, and they that speak or do contrary to that liberty are much to be blamed. Which being thus generally proposed on those two heads, he begins (by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) first with the last actions, those especially of mercy, most contrary to the practice of these Judaizers, who fiercely persecuted the Orthodox Christians, and on that head he proceeds to the end of the Chapter, showing how little available faith or Christian profession will be without charity. And then at the beginning of this Chapter he returns to the first, that of the tongue or speech, a special part of which is that of judging others, and so goes on to this matter of the unruliness of the tongue, v. 3, etc. and shows how contrary that is also to Christian profession, v. 9 it being the cursing of men when they pretend to pay reverence and blessing to God. And this, it seems, they were guilty of, not only by what had before been said, c. 1. 26. that he that seems to be religious, and bridleth not his tongue, that man's religion is vain, but here also, v. 10. My brethren, these things ought not to be so. And that they are the Gnostics that are thus noted by him, appears v. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who is wise, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing among you? let him by a good conversation show his own works with meekness of wisdom: intimating, that this proud, fastidious, supercilious wisdom, judging and censuring others, is that which is here designed to be beaten down by him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitter zeal, v. 14. And that is the reason also that c. 4. 11. having exhorted them not to speak against one another, he adds, He that speaks against his brother, and judgeth his brother, speaks against the law, and judgeth the law, that is, by his practice condemns the law of God, which he so zealously professeth to stand for. That this is the importance of the place may appear, secondly, by comparing this verse here with Rom. 14. 10. There for the suppressing this fault of theirs, judging or setting at nought the brother, this reason is given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we shall all appear before the judgment-seat of Christ (as in another matter, 1 Cor. 4. He that judgeth me is the Lord, therefore judge nothing before the time, until the Lord come, etc. that is, judging others is an unchristian thing, derogating from Christ's judicature, to which all must be referred:) And so here, Be not many masters, knowing we shall receive a greater judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, answer for what we do at an higher judicature. And so again, c. 4. 12. There is one lawgiver who is able to save and to destroy (that is, to whom all judging is to be referred) who art thou which judgest another? This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostick Judaizers (evidently described v. 6. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swerving from the faith and good conscience, and being turned to vain speaking) he saith that they are desirous 〈◊〉 teachers of the Law, that is, Rabbis, that is, all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master or teachers here, and this, it seems, in respect of their asserting the necessity of the Christian's observing the Mosaical Law (as appears ver. 8.) and that is in effect the judging of them that observe it not. And so 1 Tim. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaking of these under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heterodox teachers, puffed up, as Gnostics, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing, he adds mention, as of their envy and strife, so of their evil speaking, and evil surmising, the judging which we now speak of. As for the putting in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many, be ye not many masters, I suppose that is in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one master or guide, Mat. 23. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one lawgiver or judge here, Jam. 4. 12. For it being Christ's office only to give laws to the Church, these Judaizers do clearly entrench upon his office, and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many, in stead of the one Master. This one difficulty being thus explained, and the interpretation confirmed, the rest of the Chapter will be very perspicuous and coherent to it, which in any other interpretation of the verse will be obscure, and the connexion very hard to be discerned.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Even so] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so, here, is a note of the latter part, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the similitude, may at first sight be believed, but upon farther consideration will be found a mistake. For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship, but by another similitude annexed after it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beholds for that is the way of bringing in similitudes (and is used before v. 3, and 4.) and not only the forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, and so. Nay when the plain sense or matter to be illustrated is first set down, as here it is, v. 2. If any man offend not in word, he is able to bridle the whole body also, there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold, is by much the fittest form to introduce the similitude, as there it doth of the horse and ship. And if that be converted into the other form, it must be by placing the latter part first after this manner, As a man turns or rules an horse by a bridle, or a ship by a stern; so he that hath command of his tongue, is able to bridle or rule the whole body. And again v. 5. As a little fire sets a great deal of matter on fire; so the tongue, being a little member, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  makes a great noise, keeps a great stir, puts whole multitudes into a combustion. And therefore another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is here to be taken notice of, as a form of bringing in a second or third part of a distribution, without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as antecedent. And so it seems to be in this place, a form of transition from one part of the Discourse of the tongue, considered when it is bridled, v. 2, 3, 4. to another, v. 5. etc. when it is not bridled, and will be best rendered, In like manner, or so likewise. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6. which seems otherwise used, it is not to be found in the King's MS. nor the Syriack. See Note c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. And the tongue—] The words of this v. 6. in the ordinary copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the tongue is a fire, a world of iniquity: so is the tongue seated in the members, seems not to be rightly set. The King's MS. leaves out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that change will not render the words any complete sense. The Syriack seem to have read it shorter without the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the tongue, and to have read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the world, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world, and then the plain meaning is, And the tongue is placed in the members, a fire of iniquity to the world: that is, As a fire in the midst of a great deal of combustible matter sets all presently in a flame, so doth the tongue in our members, it is a cause of contention, sedition, etc. (and so of the greatest iniquity, that sin of uncharitabienesse, so contrary to the Christian law) to the world, the whole society of men about us. That this is the true rendering of the place, by making the world answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter which is set on fire (and not that the tongue compared to fire is here styled a world of iniquity.) appears by the end of the verse, where in like manner it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into a flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of affairs. See Noted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Course of nature] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies affairs or actions, all that comes to pass, see Note on Mat. 1. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wheel, and the Hebrews are wont Rhetorically to express business or affairs of the world by the turning of wheels: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how are the rolling, or whirling, of the wheels of your affairs turned? Buxtorf. Instit. Epistol. Epist. 1. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify the compass or sphere or succession of affairs, meaning of men or mankind; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so putting that into a flame, will be in another phrase all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to the world, at the beginning of the verse, putting the world, that is, all the affairs of the world, into a combustion.  
Another notion I have had of this phrase, which I shall but mention, by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Astronomers notion (touched on Note on c. 1. e.) for Nativity or Geniture, as that notes all the events of life, by Astrologers conjecturally foretold from the position of the heavens at the time of any one's birth. This the Artists might fitly represent in a wheel, bringing up one part of the life and the events thereof) after another, to which the ancients wheel of Fortune may seem to refer; and when this wheel was represented fiery, that would fitly note contentions and wars, etc. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be rendered to set the wheel of Nativity on a light flame, that is, to turn the whole life into contentions and feudes, which is but an elegant way of expressing that sense which is acknowledged to belong to these words.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Every kind of beasts] For the understanding this verse, it must first be premised that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 èssence, being, in Hesychius, is commodious to it here, both in the beginning and end of the verse; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. may signify all kind of beasts, that is, beasts indefinitely; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be mankind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, men indefinitely of all ages or times, proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tamed and hath been tamed, that is, in all times perpetually have been tamed. The greater difficulty will be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tame: that may (as ordinarily it doth) signify cicurare, to take off from wildness, and so to make tame and familiar, to bring to hand; and that may be very appliable both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beasts and birds, which are by men thus tamed, and made serviceable to us. But because this is not so commonly practised in Serpents and Fishes, and yet these are here named indifferently with the former, it is more reasonable that another notion of the word should here be pitched on, which may indifferently be appliable to all the kinds here mentioned, and that is the notion of subdning, mastering, getting power over them: so saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to be subdued, kept under, the very Latin, domari, restrained, that it shall not be able to offend or hurt; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is not, cannot be restrained, is opposed to it. And then this will be of a larger extent, belong to all hurtful creatures, which by horns, or teeth, or heels, or by their poisonous nature are able to hurt us, and to all the several ways and inventions that men have to avoid and restrain these, by taking them, depriving them of their weapons of offence, their stings, their teeth, or when they have bitten or poisoned any man by curing that wound, overcoming that poison. And this last of poison, if it be not primarily here meant, is certainly to be taken in, as may be guessed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or second part of the similitude, v. 8. where the tongue that no man can subdue or restrain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is said to be full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of deadly, mortiferous poison, whereas the poison of other things is conquerable, curable; and so when v. 6. 'tis said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to defile, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, to infect, or poison, the whole body: and accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we render beasts, are vipers among the Physicians, Nicander, etc. whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from thence; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a venomous beast, Act. 28. 4. (all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viper, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 3.) and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpents also, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to that may possibly belong the other part of that enumeration, the creatures of the other elements, the air and water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then perhaps it may not be amiss to resume the common ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for the natural quality and faculty of all these here named, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether strength, violence, ravenousness or poisonousnesse, which is by nature implanted in several creatures, enabling them to hurt and kill us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by man's nature his with understanding, faculty of inventing of means to secure himself, or weaken or disarm them, have from time to time been subdued, weakened, deprived of their power of hurting mortally, whereas the tongue cannot be restrained; the poison of that is mortal, and neither to be cured nor prevented.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Without partiality] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dispute, or doubt, or waver, in the Middle voice, and not to judge, or be partial, hath been already showed (see Note on c. 2. c. and on Judas m.) To which it is most consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here should signify, without wavering; and so it will be a very fit Epithet of the supernal wisdom, the true Christian piety, that he which hath it adheres firmly and constantly to Christ, whatsoever temptations attempt to drive or invite him from it. And this is most fitly added here where the character of the true Christian is set opposite to that of the Gnostics, whose compliances (so often noted in him) with the Jews or heathens, when the Christian was persecuted by either, were the highest degree of wavering and inconstancy, and especially his doctrine of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was an indifferent thing to forswear Christ in time of persecution. And so this part of the character is fitly prefixed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without hypocrisy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which opposeth the Christian to the false deceitful Professor of Christianity, such as betrayed the sincere Orthodox believers to the Jews and persecuters. If there be any question of this, it must be because of the connexion here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good fruits. For thus indeed the word is sometimes applied, and then it signifies an universal liberality. Thus in Palladius Lausiac. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympias, which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that communicated and ministered to all that wanted, and so dispersed or dissipated an immense wealth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she aided all liberally and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it may possibly signify without any difference; so Gentianus Hervetus reads it indiscriminatim, to all that wanted, whatsoever they were: but it may also signify without doubting, or wavering, and so cohere with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (immediately precedent) dispersing that infinite and unmeasurable wealth which she had, without any doubt, or wavering, or demur, arising from worldly fear of her own want, which this liberality might cause, as when Christ commanded, Luc. 6. 35. to do good and lend, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despairing or doubting nothing. See Note on that place. And so though possibly it may signify here, without making any difference in acts of mercy, which is a kind of partiality, yet it may as fitly also be rendered without doubting, as that is applicable to mercy and good fruit, that is, to liberality also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Fruit of righteousness] Some difficulty there is in this verse, arising from the different notions that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace are capable of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit noting that which is any way (whether naturally or morally) produced, signifies either an effect or reward. As an effect it is used v. 17. immediately precedent, where of the supernal wisdom it is said, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of good fruits, those fruits being the effects or productions of that wisdom. But elsewhere it seems to be taken in that other notion. So Heb. 12. 11. where chastening though at present not joyous, is yet said afterward to yield (by this moral way of production, not as an effect, but a reward) the peaceable fruit of righteousness: and so here the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of righteousness, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of that supernal wisdom, or Christian piety and charity (see Heb. 12. e.) signifies the reward of it; and this is here said to be sown, as there to be yielded or returned (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies retribution,) here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace, as there to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace, that signifies, first, that virtue of charity, peace with men; and so 'tis certainly used in the end of the verse, in opposition to all the uncharitableness and emulations in the former part of this and the beginning of the next Chapter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do or make peace, (proportionable to the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do righteousness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do or commit sin) signifies to use all diligence of endeavour and industry to attain it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pursue peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be emulous, ambitious of quiet, studiously to contend for it; and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peacemakers used, (see Mat. 5. Note d.) But than it doth also signify, according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all happiness and prosperity, as when Peace be to you is the form of salutation, and contains all the blessings in the world, spiritual and temporal, under it; and so by the ordinary figure of sacred Rhetofick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see Note on Mat. 8. k.) it seems to signify here in the former place, in peace, that is, in a most happy, gracious manner, or with a confluence of all felicity attending it.    

CHAP. IU.  
1. FRom whence come wars and 
* comentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fightings among you? come they not hence, even of your 
† pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lusts that war in your members?]  
Paraphrase 1. All the open wars among the Jews at this time, (see note on c. 5. c.) and all the lower strifes and dissensions and emulations wherein the Christian Judaizers are now engaged against others, (see Zonar. in Can. Ap. 65.) are far from any pious or divine supernal principle, c. 3. 17. they proceed visibly from your own carnal hearts, your desires and pursuits of those things that are matter of satisfaction to your lusts within you, those sensual lusts which first war against your reason and upper soul, and then against the directions of God's Spirit; first move a strife within your own breasts, rebelling against the law of the mind, Rom. 7. and then disquiet all others near you.  
2. Ye 
* covet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lust, and have not: ye kill, and 
† envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desire to have, and cannot obtain: 
* ye contend and fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye fight and war, yet ye have not, because ye ask not.]  
Paraphrase 2. All your coveting, and envying, and contending, and fight brings you in no kind of profit, because praying to God, which is the only means of attaining, is neglected.  
3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your own lusts.]  
Paraphrase 3. And for them that do pray to God, 'tis yet among many of you only, or principally, for such things which may be instrumental to your lusts, and therefore God, who hath promised to grant all things that we pray for, if it be for our advantage that he should, doth not grant you such prayers as these.  
4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God.]  
Paraphrase 4. And ye that thus behave yourselves to God as adulterers or adultersses to their mates, that receive other loves into competition with him, that think to love God and the world too, must know that this cannot be done, the loving of the world, the pursuing of worldly ends or advantages, is not the loving but the hating of God; whosoever therefore is a lover of the world, is by that to be presumed to be a professed enemy of God's.  
5. Do ye think that note a the Scripture saith in vain, The spirit 
* which hath sojourned in us defiteth.  that dwelleth in us lusteth to envy?  
Paraphrase 5. This odiousness of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world, Gen. 6. where, as the cause of the threatened deluge, is mentioned, that the spirit that was in the men of that age, v. 3. that is, their souls or minds, were insatiably set upon their own lusts, imagined evil continually.  
6. But he giveth more grace; wherefore he faith, God resisteth note b the proud, and giveth grace to the humble.]  
Paraphrase 6. To those God than gave time of repentance, an hundred and twenty years, and pardon if they would make use of it, and so God doth still; but that still available to men only upon condition of repentance and reformation, according to what is said in another Scripture, Prov. 3. 34. God setteth himself against the stubborn vicious person, but is gracious and merciful to the obedient and penitent.  
7. Submit yourselves therefore to God; resist the devil, and he will fly from you.]  
Paraphrase 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will; and whatever suggestions to envy, strife, emulation, the devil, and that wisdom which is not from above, c. 3. 15. shall offer to you, do you repel them; and it is not in his power without your consent to hurt you, but he will certainly, being repelled, depart from you.  
8. Draw nigh to God, and he will draw nigh to you: cleanse your hands, ye sinners, and purify your hearts, ye double-minded.]  
Paraphrase 8. Make your humble addresses in prayer to God, and faithful obedience to him, and he will be ready to assist you against all temptations mentioned ver. 8. As for all you Gnostics, that are for God and the world too, ver. 4. (see note a. on ch. 1.) which will profess Christ no longer then 'tis safe to do so, ●●constant, cowardly, wavering hypocrites, your hearts must be purified from that profane mixture, and wholly consecrated to God's service.  
9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.]  
Paraphrase 9 Your reformation of such sins as these must be joined with great humiliation, and mourning and lamenting them: And that but seasonably at this time, for there be sad days approaching on this nation, utter excision to the unreformed, to the unbelieving obdurate Jews, and to all the Gnostick heretics among them, see c. 5. 1. and Judas note a.  
10. 
* Be ye humbled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Humble yourselves in the sight of the Lord, and he shall lift you up.]  
Paraphrase 10. The only way to get into the number of those that then shall be delivered, is timely to repent and return unto Christ.  
11. 
† Speak not against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Speak not evil one of another, brethren. He that speaketh 
* against  evil of his brother, and judgeth his brother, speaketh 
† against  evil of the law and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.]  
Paraphrase 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain, nor condemn any man for not observing them, for he that doth so, speaketh in effect against the law by which that Christian rules his actions (that is, the law of Christ, the Gospel) censures that for imperfect, in that it commands not those things; and if thou dost so, then in stead of obeying the law of Christ, thou undertakest to overrule and judge it, and canst not truly be called a Christian.  
12. There is one lawgiver 
* and judge, to the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is able to save and to destroy: who art thou that judgest another?]  
Paraphrase 12. Christ, and none else, hath authority to give laws unto us, and punish the refractory, and it is not for you to impose observances where he hath given liberty.  
13. Go to now, ye that say, note c To day or to morrow we will go into such a city, and continue there a year, and 
† merchandise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  buy and sell, and get gain:]  
Paraphrase 13. And (as now the times are, a sudden destruction approaching the Jews) one admonition will be very seasonable for those that use these or the like arrogant forms of speech, To day, &c, assuming to themselves power over the future:  
14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapour that appeareth for a little time, and then vanisheth away.]  
Paraphrase 14. Whereas (beside the Atheisticalness of it, in taking themselves off from depending on God) it is certain they do not know what they shall be able to do tomorrow: For even your life itself, on which all your designs must necessarily depend, is but a most frail, mortal, transitory thing, short and presently vanisheth.  
15. For that ye ought to say, 
* If the Lord please, and if we shall live, we will even or also do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If the Lord will, we shall live, and do this or that.]  
Paraphrase 15. And therefore your forms of language ought to be of another making, never mentioning any purpose of yours, but with subordination to the good pleasure of God.  
16. But now ye rejoice in your note d boastings: all such rejoicing is 
† wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil.]  
Paraphrase 16. And for you to take pleasure in such insolent speeches as these, is a wicked Atheistical thing.  
17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.]  
Paraphrase 17. And for Christians to be guilty of this, who have received so much light and knowledge to the contrary, this will render you the more inexcusably guilty and punishable.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. The Scripture saith] There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there, is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here. Now whereas 'tis here added of that Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire to envy, first 'tis clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my spirit, there, is the spirit or soul of man, given him by God, and so called God's in respect of the original, (see Note on 1 Pet. 3. f.) but signifies the mind of man as it is in him, and is corrupted by an habit of worldly and wicked desires, which cannot be affirmed of God's holy Spirit, (and for any evil Angel, it will be hard to say, either that such dwell in, or that it is they that lust in us. It is our own corrupt hearts, even when the devils move us, to which the lust and all the sin is to be imputed:) and 2ly, this is parallel to what Gen. 6. 3. is said of that old world, that man is flesh, and the thoughts of his heart always evil, that is, his carnal or worldly desires are insatiable, bend to all manner of wickedness; the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring, and either the wickedness or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which sometimes in Authors is the contrary to liberality, and signifies all manner of covetousness, pining to see any man have what we have not, and elsewhere signifies malice, violence, and the like. As for the addition here ver. 6. But he giveth more grace, that seems to be the Apostles own observation of that place in Genesis, that when the world so provoked God, yet he gave them time of repentance (as it there follows, Nevertheless his days shall be an hundred and twenty years, they shall have that space allowed them to reform and escape punishment) and so God in Christ doth now; and upon repentance there is yet mercy and pardon to be had, upon which is superstructed naturally that which follows, Wherefore he saith, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. The proud] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtiness, but a general disobedience and resistance against the Law of God, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contumeliousnesse, and superbia, pride, in opposition to obedience, as in Virgil, 
— Regum est  
Parcere subj ctis, & debellare superbos,  It is the part of Kings to spare those that submit, and subdue the proud: a place directly parallel to this here out of the Proverbs, and which S. Augustine conceives to be had from thence. The place in the Proverbs reads, God scorneth the scorners (because scorners use to repel with scoffs all good counsels and admonitions.) And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
God is the just and heavy punisher of the proud.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. To day, or to—] It was an old saying of the Hebrews, mentioned by Ben Syra, Let no man say he will do any thing unless he first say, If the Lord will. On which occasion there follows in him a story of a man, who, when he said, Tomorrow I will sit with my spouse in the marriage-chamber, was admonished that he ought to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will, and he answered, Whether God will or not, I will sit there. Of whom, saith he, it followed, that he sat with her all the day, but at night when they were going to bed, before he knew her, they were both dead. Wherefore they said, The spouse went up to her marriagebed, and knew not what would befall her; therefore whosoever desires to do any thing, let him first say, If God will.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Boastings] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting, or assuming to one's self more than belongs to him, and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence, Tit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 7. in this, that that is a great love, or high opinion, of ones self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love, 2 Tim. 3. 2. being puffed up, 1 Cor. 13. 4. being wise in ones own conceit, Rom. 11. 25. and 12. 16. but this is a fastuous speaking: and as this is ordinarily expressed in magnifying ones own abilities or power above other men, so hath it here a notion little different from it; speaking in such a form as if he depended not upon God himself, and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power, but as God is pleased to enable o●●oncur with him. And thus it is used Prov. 27. 1. 〈◊〉 not thyself of to morrow, that is, assume not to thy se●●●arrogantly that thou wilt do this or that to morrow, for, saith Solomon, thou knowest not what a day may bring forth. These kind of speeches than are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boastings, and they that take pleasure in such language, in assuming thus to themselves, speaking thus magnificently of their own purposes, are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rejoice, or glory, in such boasting: and though all sort of rejoicing be not, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all such kind of rejoicing, is evil, v. 16. and that in an high degree.    

CHAP. V.  
1. GO to now, ye rich men, weep and howl for your miseries 
* that come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that shall come upon you.]  
Paraphrase 1. There will now shortly come such days, that all the rich among you, or that place any part of their interest on this world, are likely to have a very mournful time of it, in respect of their great disappointments, and the sad destructions and calamities that are about to fall on the Jews.  
2. Your riches are 
† putrified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  corrupted, and your garments 
* are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  motheaten.]  
Paraphrase 2. You have not employed your wealth, like faithful stewards, as God hath appointed you, to the relief of them that want; but let them not in your hands for want of use: your food, like Manna, is putrified by being kept, Exod. 16. 20. and so the garments which would have covered the needy, being laid up in your wardrobes, are devoured by moths.  
3. Your gold and silver 
† are rustied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is cankered, and the rust of them shall be a witness against you, and shall eat your flesh note a as it were fire. 
* you have treasured it up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye have heaped treasure together for the last days.]  
Paraphrase 3. And that rust which is wont to breed in iron by lying unused, breeds in your coin, your gold & silver (which are not ordinarily capable of rust) and this covetous withholding more than is meet, will not only tend to your want, but is moreover a foul and crying sin, that shall rise in judgement against you, and shall gnaw on and devour your flesh; your treasuring up wealth is as the treasuring up fire, which shall only help to bring more miseries upon you, and so more fearfully to consume you, when the destruction of the Jews, now approaching, cometh, and falls most sharply upon the wealthiest men, (as icon after it fell our.)  
4. Behold, the hire of the labourers which have reaped down your fields, 
† being by you taken away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of 
* nosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sabaoth.]  
Paraphrase 4. These riches of yours have not kept you from being unjust, but rather tempted you to oppression of the poor labourer. And this griping and cruelty of yours is a crying sin, and will bring down severe vengeance upon you from the Lord of hosts.  
5. Ye have 
† revelled● and been luxurious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lived in pleasure on the earth, and been wanton: ye have 
* ●ed your hearts as for the day- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nourished your hearts as in a day of slaughter.]  
Paraphrase 5. You have set your hearts upon the pitiful poor delights and joys of this earth, lived delicately and luxuriously (as Dives.) And what hath all this been, but the pampering yourselves as it were for the shambles?  
6. Ye have condemned and killed the just; and he doth not resist you.]  
Paraphrase 6. Your nation hath condemned Christ to death and crucified him, he making no resistance; and now ye Gnostick Judaizers have dealt in like manner with the pure orthodox Christians.  
7. Be patient therefore, brethren, unto the 
b b●  coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the 
† former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  early and latter rain.]  
Paraphrase 7. As for you that are Christians indeed, and are now persecuted by them, ye may be confident that Christ will shortly come and avenge his and your cause upon them, see ver. 8. and therefore ye may well wait patiently so short a space, till that time come, and then you shall be rescued from the present distresses (see Note on Mat. 24. b.) For thus doth the husbandman give you an example of patience, waiting for the fruit of the earth, and in order to that, for the showers that come in the seedtime to sit the ground, and before harvest or reaping, to plump the corn, and accordingly he defers to do one or other, to sow or reap, with patience, and attendance to the other duties of his calling, till those seasons come.  
8. 
* Do ye endure patiently, and yourselves confirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Be ye also patient, establish your hearts: for the coming of the Lord draweth nigh.]  
Paraphrase 8. And their example ye may very fitly transcribe at this time, and thereby confirm and encourage yourselves in your adherence to Christ, whatever your sufferings are, as being assured that coming of Christ (described Mat. 24.) in vengeance on his enemies, is now very near approaching (see Mat. 24. b. and Heb. 10. 37.)  
9 note c 
† Do not sigh  Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the 
* gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  door.]  
Paraphrase 9 Envy not one another, break not out into those acts of zeal or emulation● or murmuring against one another, lest you bring that vengeance upon you; for behold the coming of Christ to the destruction of the Jews and malicious persecuting Gnostics, is now very nigh at hand, see Mat. 24. b.  
10. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of 
† longanimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patience.]  
Paraphrase 10. And whatsoever the temptations or persecutions are which might tempt you to comply and join with the persecuters, consider what ye read and know of the prophets of God in the old Testament, who when they came to proclaim God's judgements against the sinful Jews, were generally very contumeliously used by them, but yet never sainted or were discouraged thereby: and such examples will fortify you against the like temptations, that they may not have any impression on you, to weary you out of your constancy, and bring you to join with the Judaizers.  
11. Behold, 
* we bless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is pitiful and of tender mercy.]  
Paraphrase 11. There is nothing that, according to the principles of Christianity, is more honourable and blissful, then suffering patiently and constantly. You remember what sufferings Job met with, and upon his patient bearing of them, what in the end the Lord gave him, double to all that he had lost, Job. 42. 10. By which it appears, how far God is from despising us in our afflictions, or leaving us in the hands of the persecuters, how much he loves, and how careful he is of you.  
12. But above all things, my brethren, swear not, neither by heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay nay; lest you fall into note d 
† hypocrisy  condemnation.]  
Paraphrase 12. One special caveat I shall farther give you, that ye permit not yourselves that custom of swearing, by heaven or earth, or any other form of oath. In stead of such unnecessary customs it will be much more for your turn that ye take care that your performances be agreeable to your words (see note on 2 Cor. 1. b.) that you fall not into lying or false speaking.  
13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalms.]  
Paraphrase 13. Again let your care be, that whenever any affliction befalls you, your praying to God be the constant effect of it, as on the other side, singing thanksgivings of your prosperity.  
14. Is any sick among you? let him call for the note e elder of the Church, and let them pray over him, note f anointing him with oil in the name of the Lord:]  
Paraphrase 14. When any man falls into any disease, he is to look on it as that which comes from God for some special end of his, very ordinarily for some sin of ours committed either against God or man, not yet repent of, as it ought: and because the man so visited may not be so well able to judge of himself, but that he may stand in need of spiritual directions and counsel, to discern his own guilts, and because whatsoever his condition be, he may receive much benefit thereby, let him call to his assistance some spiritual person, the Bishop in every city (see note on Act. 11. b.) or whosoever is by or under him ordained for such offices; and when he hath afforded the sick man his best directions and assistance, let him also pray to God with and for him, that God will pardon his sins, assuage his pains, remove the disease, and restore him to his former health, withal using that ceremony of unction, so ordinarily used by Christ in curing diseases, and doing it in the name of Christ.  
15. And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, note g 
* absolution shall be given him  they shall be forgiven him.]  
Paraphrase 15. And the prayer of the Bishop, etc. and of the sick, if it come from faith in Christ in the one, praying to God in Christ for his recovery, and in the sick person from a true Christain, penitent heart, shall be of force (save where God is pleased otherwise to dispose of it, for the good of the patient and his own glory) to heal and recover the sick, (see note on Mat. 10. g. and Luc. 13. b.) and God shall restore him to his former health: To which purpose also it is useful that, if upon examination he be found to have committed any wasting sin or sins, which probably have brought this disease on him, the sick person first fit himself for, and then receive absolution from the Bishop.  
16. note h Confess 
† or therefore, for the Kings MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  your faults one to another, and pray one for another, that ye may be healed: The 
* inspired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  effectual fervent prayer of a righteous man availeth much.]  
Paraphrase 16. Upon these considerations therefore, it will be very proper for all that are in this estate, to make acknowledgement of their sins to such as are thus called to visit them, and that, besides other respects, in order to their cure from such diseases as are then upon them, by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance, see Gen. 20. 7. For this is certainly known, that the prayer of a man of God, to which he is incited by the Spirit (as the prophets were when they prayed, and as they were under the Gospel who had the gift of miracles, see note on Gal. 5. b.) will be very effectual, even work miraculous cures.  
17. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it reigned not on the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth by the space of three years and six months.]  
Paraphrase 17. Elias was a prophet, and a righteous man, but a man for all that, and subject to the same afflictions and frailties that we are; and yet by earnest prayer he brought drought and famine upon the land, for the punishment of the sins of the people, that ran idolatrously after Baal, and so upon the land of the ten tribes it reigned not for three years and an half, Luk. 4. 25. and Rev. 11. 6.  
18. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.]  
Paraphrase 18. And upon some reformation he again prayed, 1 Kin. 18. 45. and he was heard in abundance of rain and fruits.  
19 Brethren, If any of you do err from the truth, and one convert him,]  
Paraphrase 19 To conclude this discourse, begun v. 14. let this be remembered and considered by all, If any Christian transgress the Evangelical rule of life, fall into sin, and any man take him off from that vicious course,  
20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall note i hide a multitude of sins.]  
Paraphrase 20. It is a most excellent glorious work of mercy, which he hath wrought, the effect of which is, that God will free him on whom this change is wrought from death eternal, and perhaps from temporal present death through sickness fallen on him for that sin, ver. 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty, but hath now repent of.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. As it were fire] That the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as fire, are to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye have treasured up, and not with the former, the sense doth much enforce, and the ancient manner of writing without points doth well permit; and it hath a special significancy in this place, agreeable to the times wherein this Epistle was written. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the last days, being the time of the Jews destruction, (see Note on Act. 2. b.) and to treasure up wealth as fire, being no more than to lay up their wealth so as it should mischief, and devour, and consume, in stead of advantaging them, this is here most truly said of the uncharitable and unchristian Judaizers at that time, in respect of the destruction of that people approaching, where the rich misers were the most miserably harassed of any. See Note on Rev. 9 c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Coming of the Lord] The coming of the Lord is here expressly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romans, to which he there applies the words of Christ concerning John, If I will that he tarry till I come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the time of this life was to him extended until the taking of Jerusalem, and a little beyond it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Grudge not] The practices of the Zelots among the Jews, a little before the great miserable destruction of that people, are often mentioned in Josephus, and referred to in this Epistle especially, and in those of S. Peter, written about the same time and to the same persons that this of S. James was, viz. to the dispersed of the Jews. And although those to whom the Epistles were directed immediately were the Jewish Christians, yet of these there were so many that did stand for the continuance of the Mosaical Law, and so were Judaizing Christians, and these lived so intermixtly with the unconverted Jew's themselves, and so maliciously acted with them to the persecuting of the Orthodox Christians, that as some passages of this Epistle seem to belong only to the Jews unconverted, as the former part of this Chapter till ver. 7. so many more pertain to those that went on with them in their sins, those that reconciled Christianity and the world, and all the most enormous sensual sins, c. 4. 4. and particularly the outrageous practices of the Zelots. For so it appears by Act. 21. 20. that many myriads of converted, or believing, Christian Jews were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the number of the Zelots, that were very vehement persecutors of all that stood not for the Law of Moses. To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter, made such combustions among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting into a flame the whole wheel, or course, of affairs, v. 5, 6. untameable, v. 8. full of cursing and bitterness, v. 10, 11. and in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal, v. 14. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or envy, v. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sedition, or tumultuousness, and every evil deed, the very character of the Zelots in Josephus: so again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wars and quarrels among them, ver. 1. which, as it is observed, were first intestine among themselves, begun by those of the Zelots, and so prepared them to their wretched desolation when the Roman Eagles came: and more punctually v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye kill and envy. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And to this purpose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here most properly belongs, which though it signify sighing, or groaning, or murmuring, yet because that is an effect of envy and emulation, which sighs at other men's prosperity, and because envy proceeds wholly from uncontentednesse, (as in the story of Cain it appears, first his countenance was sad, and then he maligns and slays his brother;) therefore by a figure it is set to signify the same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envy and bitter zeal had before so often done.  
V. 12. Condemnation] The ancient Copies generally (and, beside those produced by others, the forementioned in Magdalene College Library in Oxford) read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hypocrisy. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking; for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which vulgarly signifies to be an hypocrite, to dissemble, signifies also to lie, to deceive, to deal fraudulently (as near in signification as in sound to our Knave, as it is now used among us:) and so one of these is taken for the other, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false speaking. And then the exhortation of this place will be parallel to that of Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is best not to swear at all, but to take such care of speaking truth with every man that our words may be thought to be oaths. And that of the Arabians, Let thy speech be I and No, that thou mayst be a true speaker among all men; and Joseph. de Bell. Jud. l. 2. c. 12. of a sort of Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All that is said by them is stronger than an oath. Swearing is forbidden by them, counting it worse than perjury, and affirming that that man is already condemned as unfit. to be trusted, which is not believed without calling God to witness.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Elders of the Church] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders of the Church, is not easy to be determined. If there were at the time of the writing this Epistle, beside the several Bishops in each Church, a second order, of Presbyters under the Bishops, and above the Deacons, and of them more than one in each Church, it would then be most reasonable to interpret this place of those. But because there is no evidence whereby these may appear to have been so early brought into the Church, (see Act. 11. b.) and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural doth no way conclude that there were more of these Elders than one in each particular Church (any more than that the sick man was bound to call for more than one) and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders of the Church, was both in the Scripture-style (see Note on Act. 11. b.) and in the first writers, the title of Bishops, and because when there were secondary Presbyters more than one in every city, the sick man cannot be thought obliged by this Text to call for the whole college, or one sick man for more than one; and lastly, because the visiting of the sick is anciently mentioned as one branch of the office of Bishops; therefore it may very reasonably be resolved, that the Bishops of the Church, (not the Elders of the Jewish Synagogue, but the Bishops of the Christian Church, Seniores Christianae congregationis, as Erasmus paraphraseth it, the Elders, or Governors, of the Christian congregation) one in each particular Church, but many in the universal Church, and so also many in the Church of the dispersion, to which this Epistle is addressed, are here meant by S. James. Thus in Polycarp's Epistle to the Philippians, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being the highest order mentioned, and those to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature belongs, may (as in Papias, and Irenaeus, and Clemens Alexandrinus, and Tertullian they do) most reasonably be conceived to denote Bishops. One part of their office is set down, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that visit all the sick. And accordingly so it most probably must in this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Anointing him with oil] That anointing with oil was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures, healing diseases, and casting out devils, appears Mar. 6. 13. where at the Apostles going out, it is said, that they cast out devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and anointed many sick persons with oil, and cured them. Another ceremony there was used to the same purpose, imposition of hands, Mar. 16. 18. and Act. 9 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance, of which Unction and Imposition of hands were only the ceremonies; and this prayer commenced in the name of Christ, or else the name of Christ, in prayer, called over the sick. And by these means, together with the sick man's examining, and confessing, and sincerely forsaking whatsoever sin he stood guilty of, either toward God or man, it was ordinary, while those extraordinary gifts remained in the Church, for diseases to be cured, and health restored to the sick, without the use of any other means, of physic, etc. where as the prayer of faith, or calling the name of Christ over the sick, was the means of curing the disease, v. 15. and so Act. 3. 16. Christ's name hath made this man strong, and the faith which is by him hath given him this perfect soundness; so the ceremony, whether of Oil or Imposition of hands, was indifferently either used or not used by them. In the Gospels many such cures are wrought without either; and so in the Acts by taking by the hand, by embracing, c. 3. 7. c. 20. 10. and by his bare word, ch. 9 34. and so again ver. 40. and c. 14. 10. and c. 16. 18. and 19 12. From whence it appears, First, to what end this Unction was used, precisely to that of miraculous healing, or recovering the sick to health; and that not through any efficacy or virtue in the oil, but directly the contrary, as touching the eyes, laying on the hands, and saying the word, were used, none of which have any natural force in them, nor were used on other design then to demonstrate the miraculousness of the work, which was wrought without any contribution of means. Secondly, that this usage, as a bare ceremony, was not instituted by Christ, or any way commanded to be continued by the Apostles or their successors in the Church, even while the gifts of healing did continue among them, but was by the Apostles themselves very frequently omitted in their working of cures. Thirdly, for that use of unction or enoiling, as a viand to those that depart out of the world, there being nothing said of it here (but on the contrary the whole use of it in order to the recovering of the sick,) there is no colour of ground for asserting it, nor obligation to the use of it, to be met with in the New Testament; and therefore allowing it to be a bare ceremony, or a sign of our spiritual cure, it is strange how it should come to be esteemed a Sacrament, and that distinguished from Absolution on the sick bed, and as such, be deemed necessary to all that depart out of this world, and used to them only when it is thought certain that they will die, and all this merely on the authority of this one place, where it is designed on purpose to the recovering of the sick person. Fourthly, that even, in order to the recovering of the sick, it is not now a ceremony of any propriety or fitness for use, the gift of miraculous healing being not now pretended to in the Church, and therefore this ceremony which was then sometimes attendant on that gift, and was adjoined to the exercise of it, on purpose to show that it was clearly a gift, operating without natural means (to which end the unefficaciousnesse of unction was very proper) must long since cease to have any propriety. Mean while the other parts of S. James' direction here to the sick are very worthy observing in order to our present practice; that they should call for the Elders of the Church; that those Elders should pray over, or for them, and that in the name of our Lord Jesus; that if the sick have upon examination been found guilty of any sin or sins, which may probably have brought that admonition from heaven (that sickness) upon him, he confess them to God, and if they be trespasses against a brother, confess them to the injured person, and desire his reconciliation also, and in either case approve the sincerity of his resolution, contrition and change of mind to the Elder or spiritual person, who may be deemed in many respects more likely to pass a right judgement on it then he can on himself, and by his office is rendered most fit to be thus entrusted and employed; and then lastly, that upon a due performance of all this, and upon a due preparation of the patient, and expression of his sincere desire of it, the Absolution of the Church should be afforded him. And as this may be a very proper method to be used for the obtaining the peace of God, and of real comfort to the true penitent soul; so may it now by the blessing of God, in case the disease was sent for such correction, be a most probable means, together with the skilful directions and applications of the Physician, and a patient submission to them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to recover the diseased: and to qualify him to receive benefit by the Physician, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to partake of the promise here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord shall raise him up, when he in wisdom and mercy shall see that fittest for him; and the like may be said of all other afflictions. For as certainly as God hath the disposing of the world, every particular disease that befalls any is sent by him, and from him comes with some commission, whether to remove out of this world, or to exercise patience, or to mortify sin, or to call to reformation; and if the latter be it (as I think I may truly say most commonly it is, and it is most safe to suspect and examine always whether it be not so) than nothing can more contribute to the remove of this evil then to take away the cause of it, and to perform that work for which it was sent, according to what we find in the cures wrought by Christ, that the forgiving of the patient's sins, Son, thy sins are forgiven thee, is the ordinary preface to his recovery. And so Ecclus 2. 11. before God's releasing, or delivering, in time of tribulation, there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins, as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprise, and the high priest offered sacrifice for his recovery, v. 32. the Priest is said to have made an atonement, and God thereupon to have granted him life, v. 33. And so in Hezekiah's sickness, when the Prophet is sent unto him, this is the method of his recovery. And accordingly the son of Syrach counsels, Ecclus 38. 9 My son, in thy sickness be not negligent: but pray unto the Lord, and he will make thee whole. Leave off from sin, and order thy hands aright, and cleanse thy heart from all wickedness. Give a sweet savour, and a memorial of fine flower; and make a fat offering, as one that is to die. Then give place to the Physician, for the Lord hath created him.— There is a time when in their hands there is good success. And why may not this be that time which I now mention? The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the days of Henry the Eighth, in their book set out by the King, and entitled, A necessary Doctrine and Erudition for any Christian man, upon the head of Extreme Unction. It is agreeably the grave and sober conclusion of Cuthbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis, p. 53. speaking of these very words of S. James, Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam, nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat, sine cujus prius obtenta gratia non convalescet aeger, The Catholic Church following this wholesome admonition advises, before men use any humane medicines to the body, that their souls be reconciled to God, lest the Physician labour in vain to cure them whom God chastiseth for sin, without whose pardon first obtained, the sick will not recover. This indeed is a proper use of, and conclusion from this Text: and it will hardly without wresting yield any other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. They shall be forgiven him] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally, and so rendered, absolution, or remission, shall be given him, may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins, which being the Plural number cannot be joined with this which is in the Singular, nor is there any other Noun that can belong to it: For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it, it must have been in the Active voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them. And thus in all probability it would have been, if it had been a promise of God's pardon or remission; for then, as it was said, the Lord shall raise him up, so would it commodiously have been added, and if he have committed sins, he, that is, the Lord, will remit them. By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission, and then that, from the precedent mention of the Elders of the Church, will be concluded to be the absolution of the Church in the hands of the Rulers thereof, the Bishops, of which see Note on John 20. 23. This is of two sorts, first a release of the offender from the public Censures of the Church, Excommunication, etc. (inflicted on scandalous offenders upon public cognizance of their faults) upon repentance restoring such to their communion again: secondly, more private, in case of any wasting sin more privately committed, and in confession revealed to the spiritual person; in which case, upon faithful promise of reformation and obedience to spiritual advice and direction (upon recovery to health) the Elder may and aught to give the sick person the peace of the Church, and the benefit of Absolution. And that being by h●m done Ministerially, and pro officio, and clavae non errante, as it brings the blessing and prayers of the Church along with it, so it may reasonably tend to the quieting of the Conscience, and avoiding all scruple and doubtfulness (as our Church affirms in the exhortation before the Communion) and be a means of obtaining a release from the disease, if God see fit, or a pawn and pledge of remission in heaven.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Confess your faults.] What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here, is matter of some doubt: For as, according to the notation of the word, it may signify some lapses or lighter sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having committed sins, in the former verse; so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another, adjoining, it may seem to be restrained to trespasses, offences against the brethren, that is, other men, or Christians, and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God. In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more than confessing those lighter sins to any inferior fellow-Christian, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or to the wronged brother, the addition of whose prayers may be very useful to the obtaining any mercy from God, particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing, that here follows; and the seeking his reconciliation in case of trespass will be a duty, if not of this, of another Text, Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers, for the removing that punishment which his injuring his brother hath cried to heaven for and fetched down upon him. But it is to be observed, that the King's MS. reads this place with some variation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confess therefore your sins to one another, and so the Latin also. And then as that distinction of the two sorts of sins, heavier and lighter, against God and against the brother, is superseded here; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore, connecting it to what went before, the prayer and absolution of the Elders, and indeed the Elders being the only persons who are supposed to be present there, and whose prayers ex officio will be most fit to be compared with Elias' praying, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 17. it must follow, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies, 1 Pet. 5. 5. Be ye all subject to one another, must signify, as it is defined by the matter, subjection which is not mutual, nor of superiors to inferiors, nor of equals to equals, but only of inferiors to superiors) and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution. To which purpose it is certain, that as Repentance, if it be sincere, comprehends confession to God, and if the penitent desire to approve the sincerity of it to the spiritual person, and obtain Absolution from him, it is necessary that he make at least a general confession, and such as shall not hide any sort of his guilts from him, (as we read at John Baptists' Baptism, Mat. 3. 6. and in the story Mat. 19 18. where the Greek Fathers and Scholiasts agree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Every faithful man ought to tell his offences, and to renounce and disclaim them,) and very useful and expedient that he descend to particulars also, that his prayers may be more particularly adapted to his wants, and probably prove more efficacious by this means; so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins, in order to his fortifying himself against them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  20. Hide a multitude of sins] What is the meaning of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall cover a multitude of sins, is a matter of some difficulty to determine. It seems to be a proverbial speech, and very near that of Prov. 10. 12. Love covereth all sins: and if by analogy to that it be interpreted, it must signify to cover other means sins from our own eyes, to cause us to look favourably on others faults, to see few faults in them, in order to peaceable and friendly living with them: for thus in that place of the Proverbs the opposition enforceth, Hatred stirreth up strifes, but love covereth all sins; where hatred being opposed to love or charity covering all sins, must also be opposite to stirring up strife, and so must be the composing of our minds, breeding kindness and charity to others, which is done by seeing as few faults in them as may be. And thus the saying of Pythagoras (who is thought to have had some knowledge of the Scriptures of the Old Testament) seems to be interpretable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body, but good will, or charity, hides sin. But it will be very unreasonable to affix this sense to this place, which speaks of him that converts another from the evil of his ways, and so shall save that other's soul from death, but cannot fitly be said in the future to breed in himself charity to that other, or to look upon his sins with favour and indulgence. It must therefore first be remembered, what hath oft elsewhere been noted, that the writers of the New Testament do make use of phrases or places in the Old, in other senses then what in the fountain belonged to them, not by way of testimony, but by way of accommodation, affixing to the words some sense which they will fitly bear, though not that which had originally belonged to them. And then secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hide sin, is a known phrase for pardoning or forgiving of sins. So Psal. 32. 1. Blessed is the man whose iniquity is forgiven, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose sins are thus covered; and so it may most reasonably signify here. And then the only question will be, whose sins they are which he that converts another to righteousness shall cover, his own or that other man's. That they are not his own, is thought reasonable; because then a man shall be said (or his charity shall be said) to cover, that is, to forgive his sins, which is the work of God only. But that objection is of no force, or if it were of any, it would equally hold against a man's covering fewer sins: for neither he nor his charity can forgive another's sins, in propriety of speaking. And therefore there being a necessity to acknowledge some figure in the expression, it will be as easy by that figure to interpret it of a man's own sins, That, as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever, and as Dan. 4. 27. Nabuchadnezzar is exhorted to break off his iniquities by showing mercy to the poor, and as they that had fallen under the Censures of the Church by sin were, in the ancient Church, according to the Apostolic rules, to fit themselves for Absolution, not only by repenting and reforming their sins, but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, works of charity and mercy; so this great charity of converting any from the error of his way, which is a means of saving the soul of the converted alive, should be very acceptable in the sight of God, and being added to his sincere repentance for his sins, how many soever he hath committed, should be effectual to the obtaining his pardon, through the mercies of Christ under the Gospel. And as this sense seems most agreeable to this place, where there is a double encouragement offered to excite that charity; first, the intuition of the advantage to the receiver, saving his soul alive (which includes, and cannot well be improved with the addition of covering, or forgiving, his sins) and secondly of the advantage that devolves to himself; so it will be found perfectly concordant with the doctrines and interpretations of the ancient Church, and no way unreconcilable with the merits and satisfaction of Christ (by which only it is that God becomes propitious to our best performances) or the doctrine of Justification by faith, which doth not exclude, but suppose, the rewarding of our charity. If this be the meaning of this place, there will then be little reason to doubt but it is the importance also of the same words, 1 Pet. 4. 8. for charity shall cover a multitude of sins, which are used as an argument to the believing Jews to impress on them the practice of Christian charity then, at that time of the approach of God's judgements on the obstinate persecuting Jews and Gnostics, whose impurities, and hating and pursuing of the Orthodox Christians, were sure to bring vengeance suddenly upon them, and sobriety, and vigilance in prayer, and fervent charity, were the likeliest means to avert it from any; the latter of which, saith the Apostle, hath that force in it, as to propitiate God to those that have been formerly guilty of many sins, supposing now they have repent and forsaken them.     

THE note a FIRST EPISTLE GENERAL OF 
† the Apostle Peter, for the Copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  PETER.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44th. year of Christ, at which time he is supposed to have planted a Church at Rome, and from thence to have wrote this Epistle to the Jewish Christians, which either before their Christianity dwelled out of their own country (see Act. 2. 10.) or, because they were Christians, were driven out of it, Act. 11. 19 That it was written from Rome, seems evident by the salutation in the close, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ch. 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellow-chosen, questionless signifies their fellow-Church of Jewish Christians; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Babylon, denotes Rome, see Note on Revel. 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is, in the second of Claudius' Empire. That Peter came to Rome in that second of Claudius, is affirmed by Eusebius in Chronico, and in like manner by S. Hierome De script. Eccles. Secundo Claudii anno Simon Petrus Romam pergit, In the second. year of Claudius Simon Peter goes to Rome: and so saith Orosius, l. 7. c. 6. that at the beginning of Claudius, Peter came to Rome, and converted many there to the faith of Christ, according to that of Epiphanius, that the Church of Rome was founded by Peter and Paul. And so saith 
* ap. Euse●. Eccl. Hist. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gaius and Dionysius Bishop of Corinth; the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trophies of those that built that Church, and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the plantation made by Peter and Paul. All which as they are evidences of Peter's having been at Rome, so is that the prime thing doubted of by those later writers which question this date of this Epistle. Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes, Acts 8. and from Judaea and Samaria, where at first they were scattered, v. 1. driven farther off at length by the malice and persecutions of the obdurate Jews, to Phoenicia and Cyprus and Antioch, Act. 11. 19 and here to Pontus, Galatia and Cappadocia, Asia and Bythinia. Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them, c. 1. 6. and so again, c. 4. 13. mixing withal many precepts agreeable to their present condition, especially that of abstaining from carnal lusts, c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects, c. 2. 13. of wives, c. 3. 1. of husbands, v. 7. of Bishops in the Church, c. 5. 1.  

CHAP. I.  
1. PETER an Apostle of Jesus Christ to 
* the elect strangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the strangers 
† of the dispersion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia,]  
Paraphrase 1. Simon an Apostle of Jesus Christ, and by him surnamed Peter, to the Jews that have received the faith of Christ, and are dispersed and sojourn in Pontus, etc. (called the Asian dispersion, see note on Joh. 7. d.)  
2. 
* According to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and note a 
† to sprinkling  sprinkling of the blood of Jesus Christ: Grace unto you, and peace be multiplied.]  
Paraphrase 2. Who according to the good pleasure and purpose and decree of God, to rescue a remnant of the Jews out of the common deluge of sin and destruction, are by the word preached, and miracles wrought by the Apostles (the means used by the holy Ghost to convert men to Christianity) brought to this blessed state, to obey Christ, and to be in covenant with him, who signed it with the effusion of his blood, and thereby enabled and obliged us to perform the condition of it: I salute you all in the Lord, and wish you all increase of all Evangelical blessings, and of all prosperity.  
3. Blessed be the God and father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a 
* living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lively hope, by the resurrection of Jesus Christ from the dead,]  
Paraphrase 3. Blessed be the name of that eternal God, the God and Father of Jesus Christ, who is our Lord, who out of his infinite mercy to frail sinful mortal men, hath, by raising Christ from the dead, and setting him at his right hand, and by the blessed consequents of that, given us grounds and matter of hope and cheerful assurance,  
4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you,]  
Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate, designed to you believers as to his sons, begun here, and to be completed to you in heaven, now reserved for you, and when it is bestowed, sure to remain to you to all eternity;  
5. Who are kept by the power of God through faith unto 
* the deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  salvation, ready to be revealed in the last time;  
Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ, which he hath promised to show forth in defending of believers, that we may be partakers of that famous deliverance so oft spoken of in the Gospel (see note on Mat. 10. h. & 24. g. Luk. 13. b. Rom. 13. c. & 2 Thess. 1. b.) which is now within few years ready to appear, v. 7.  
6. Wherein ye greatly rejoice, 
† being yet a little while (perhaps) grieved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though now for a season (if need be) ye are in heaviness through manifold temptations:]  
Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions, or though for the present ye are permitted by his divine wisdom to be exercised and saddened with variety of afflictions,  
7. That the trial of your faith, being much more precious then of gold that perisheth, 
* but is tried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though it be tried with fire, 
† may be ●●ound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  might be found unto praise and honour and glory 
* at the revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at the appearing of Jesus Christ:]  
Paraphrase 7. That the trial of your faith by sufferings, being a thing that ten●s much more to your advantage then the trial of gold doth to the advantage of gold, (because gold is apt to be worn out and perish (see v. 18.) even after it is tried in the fire and found to be good, whereas your faith, approving itself to God, shall ●●t perish, and so hath the advantage) may prove successful to the obtaining for you approbation, and honour, and glory at the final day o●●oom, and the like here at this other day of Christ's coming to destroy your persecuters, and to give you an honourable, ●●cerni●●e deliverance, ver. 5. see ver. 13. and ch. 4. 13. and note on 2 Thess. 1. b.  
8. 
† Whom having not known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Whom having not seen▪ ye love; in whom, though now you see him not, yet believing ye rejoice with joy unspeakable and full of glory;]  
Paraphrase 8. Whom though you do not know by face, you yet love; on whom though you see him not, you yet believe, and so doing, rejoice with that joy that cannot be expressed by you, nor valued sufficiently by others,  
9 Receiving the end of your faith even the 
* or preservation of your lives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Rom. 13 c.  salvation of your souls.]  
Paraphrase 9 And shall suddenly receive the crown and reward of your faith, an eminent deliverance here (when they that have fallen off shall perish by that means by which they meant to preserve themselves) and eternal salvation hereafter.  
10. Of which 
† deliverance v. 9  salvation the prophets have enquired and searched diligently, who prophesied of the grace 
* toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that should come unto you:]  
Paraphrase 10. Of which deliverance (see note on Rom. 13. c.) many of the ancient prophets (that prophesied of the remnant of the Jews that should be saved, or escape out of the common infidelity, that is, embrace the Gospel) covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus, which were types of what is now approaching:  
11. Searching 
† to what, or what sort of season ●he Spirit of Christ 〈◊〉 them pointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what, or what manner of time the Spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the 
* g●o●ies after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glory that should follow.]  
Paraphrase 11. Not knowing perfectly to what point of time it was, or what age it should be, of which their prophecies were ultimately to be understood, concerning the sufferings and afflictions which should befal●●●●st, and the Church or the body of Christ, that is, Christians, and after them the resurrection both of him and them, and the visible deliverances out of them, and destructions on their enemies: see Dan. 9 22, etc.  
12. Unto whom it was revealed, that not unto themselves, but unto us they did minister 
† the ●a●e things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the things 
* which have now been declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are now reported unto you by them that have preached the Gospel unto you, 
† through or by 〈◊〉  with the holy Ghost sent down from heaven, which things the Angels desire to look into.]  
Paraphrase 12. Which prophets received revelations also, that the things which they spoke of were to be eminently fulfilled not in their own but aftertimes, even the times of the Gospel (called by them the later times) and that they were things of so strange and weighty an importance, that the Angels were desirous to find them out, but could not.  
13. Wherefore 
* having gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gird up the loins of your mind be sober and hope 
† perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the end, for the grace 
* brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is to be brought unto you 
† by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at the revelation of Jesus Christ;]  
Paraphrase 13. Wherefore as servant● waiting for your Lord, continu● vigilant, and hop●●●tedfastly and perseveringly, without any doubting or anxiety, for the deliverance and mercy which is or shall be wrought for you by this coming of Christ in so discernible a manner: see note on 2 Thess. 1. b.  
14. 
* As children of obedience, not conformed to the desires which were formerly— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As obedient children, not fashioning yourselves according to the former lusts in your ignorance;]  
Paraphrase 14. As new reformed persons, not ●elapsing into the sins of your former unregenerate life;  
15. 
† But according to the holy one that hath called you, be ye also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But as he which hath called you is holy, so be ye holy in all manner of conversation:]  
Paraphrase 15. But after the example of the divine purity of God, who hath thus favoured you as to acknowledge you his children, do you live like such;  
16. Because it is written, Be ye holy, 
* because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for I am holy.]  
Paraphrase 16. According to Levit. 11. 44. & 19 2. which requires all those who are called by the name of God, that receive or hope for mercies from him, to imitate his holiness, to live pure and pious lives.  
17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning 
† this word is not in the Greek.  here in fear:]  
Paraphrase 17. And if you profess to be the children of that father, that is, of God, who is not partial to Jews above Gentiles, but judgeth both according to their actions, you will be concerned to walk reverendly, strictly and watchfully (see Phil. 2. c.) all your time, and being strangers among other nations, v. 1. to behave yourselves like strangers (see c. 2. 11.)  
18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;]  
Paraphrase 18. Considering that Christ by his death hath taken away the legal rites of mere external obedience, which wanted that inward purity which Christ came to teach us, wherein the Sages of the Jews placed all their religion, and that therefore the falling back to that is the forfeiting a greater privilege than a redemption out of the power of temporal enemies, such as is wont to be purchased with gold;  
19 But with the precious blood of Christ, as a lamb without blemish, without spot;]  
Paraphrase 19 The blood of Christ the Paschal, and consequently immaculate, Lamb (see note on Act. 7. c.) being much more precious than any coin or money, and the deliverance more valuable than that from the destroyer there, Exod. 12. 13.  
20. Who verily was 
* foreknown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fore-ordained before the foundation of the world, but was manifest in these last times for you,]  
Paraphrase 20. In order to whom was the disposition and economy of all the former times as visibly as if God had set Christ, and what he hath done and suffered, always before his eyes, as an idea, or image, according to which he form all things from the beginning of the world, and agreeably he hath now at last sent him into the world on purpose for our sakes,  
21. Who by him do believe in God that raised him up from the dead, and gave him glory that your faith and hope might be in God.]  
Paraphrase 21. Who by believing on him are far from departing from the God of Israel, but do indeed the more firmly believe and depend on him, as that omnipotent God who hath raised Christ from the dead.  
22. 
† Having purged your minds through obedience of the truth by the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren; see that ye love one another with a pure heart 
* or durably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fervently,]  
Paraphrase 22. Having therefore by yielding obedience to the Gospel (preached to you) brought your minds, without all mixture of hypocrisy, to the sincerity and purity of Christian charity, be careful that ye continually persevere in the exercise and practice of that virtue one toward another;  
23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever.]  
Paraphrase 23. Considering that ye are regenerate to a new life, not by any humane mortal, but supernatural immortal means, even by the word of Christ, who liveth for ever, and whose will is now immutably revealed in the Gospel, and consequently must be answered with the constancy and perseverance of your obedience.  
24. For all flesh is as grass, and all the glory of man as the flower of grass: the grass 
† is withered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  withereth and the flower thereof 
* is fallen away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  falleth away;]  
Paraphrase 24. For whereas all humane things perish and fade away (see Jam. 1. 10.) and come suddenly to nothing from the greatest beauty and glory, and accordingly the Jewish carnal external ordinances are now abrogated,  
25. But the word of the Lord endureth for ever: and this is the word 
† which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which by the Gospel is preached unto you.]  
Paraphrase 25. The word of God now revealed to us by Christ shall never be abrogated, but continue and last for ever; and this is that Gospel which hath been preached to and received by you, from which therefore you must not fall off to Judaisme again, whatever your temptations or allurements are from the Jews or Gnostics.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Sprinkling of the blood] What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Jesus Christ, will be discernible by observing that it is in the same case, and so in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience preceding. By this it appears that it must be taken in a Passive sense, so as they are susceptible of it who are here said to obey, that is, so as the believers here, through the sanctification of the Spirit, shall be sprinkled with that blood. The only question is, what notion of our being sprinkled with Christ's blood is here referred to. For more possible notions there are of which the matter is capable. The principal, that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood, by way of obsignation of the Covenant between God and them: for upon reading of the Covenant in the audience of the people, and upon their professing, All that the Lord hath said we will do, and be obedient, v. 7. it follows, v. 8. Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Were it not for that last clause, concerning all these words, it might still be uncertain what part of the Covenant it was, (whether only that on God's, or that also on the people's part) which was thus signed, and consequently signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling of blood: but by the use of the phrase, all the words, v. 3. viz. all the words which the Lord hath said, 'tis evident that the people's part, which is obedience, and not only God's part in making good his promises to them, was it that was sealed, and so signified by their being sprinkled with blood by Moses, and to it is immediately annexed, All that the Lord hath said will we do, and be obedient, v. 7. And Moses took the blood and sprinkled it, etc. ver. 8. And to this it is very agreeable that here it is (in the same case) joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience and the sprinkling of the blood of Jesus, noting this of Evangelical obedience to be the condition required on our part in this new Covenant, which Christ sealed with his blood, in like manner as that Mosaical Covenant was there sealed with sprinkling of blood, and to which he hath both enabled and obliged us by his death, having given himself for us, that he might redeem us from all iniquity, and purify to himself (which is the effect of sprinkling) a peculiar people, etc. Tit, 2. 14. and so we read of this blood of sprinkling (by which Christ's death is typified) that it was the blood of the Covenant which the Lord commanded to you, Heb. 9 20. a rite to engage our obedience to God. And this seems to be the most proper notation of the words, and is fully parallel to that of Ephes. 1. 4. where God is said to have chosen us in Christ that we should be holy, etc. Some other notions the phrase might be capable of, either to signify God's pardon and acceptance, Heb. 9 22. Rom. 3. 25. (but that will not so well agree with the Passive acception of the word, looking rather on God, who is the Agent in it, and the blood of Christ the meritorious cause of it, whereas this being joined with obedience, seems to be somewhat in us, to which we are enabled and engaged by the blood of Christ) or else to denote our imitating Christ's constancy and perseverance, shedding our blood in his cause, as he hath given us an example. And thus indeed to be sprinkled by Christ's blood may be a phrase, figuratively to signify our transcribing this bloody copy of his, but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus, from which this rather seems to be transcribed.    

CHAP. II.  
1. WHerefore laying aside all 
* naughtiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  malice and all guile and hypocrisies and envies and all evil speakings,]  
Paraphrase 1. Wherefore arming yourselves against the erroneous doctrines and practices of the Gnostick heretics that insinuate themselves among you, to infuse villainy, and all kind of deceitfulness and hypocrisy, as also of malice, and calumniating of others the purest Christians,  
2. As newborn babes 
† So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered, but it may be perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then it must be read, drink or suck in,  desire 
* the rational pure milk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the note a sincere milk of the word, that ye may grow thereby: 
† Here the Kings MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto salvation, and so the Syriack and Latin. ]  
Paraphrase 2. Behave yourselves with that simplicity which becometh newborn children, suck in that pure nourishment which by your rulers is afforded you (see Rom. 12. a) viz. instruction, or Christian doctrine, and that pure from all Jewish or heretical mixtures, which may increase your Christian stature, advance you to an higher pitch of Christianity, and at last bring you to salvation.  
3. If so be ye have tasted that the Lord is gracious:]  
Paraphrase 3. Which sure you will do, if you have but once (as David saith of God's Law, Psal. 34. 9) tasted how sweet, how much for our advantage it is, which is designed us in the Gospel of Christ;  
4. To whom coming, as unto a living stone, 
* rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  disallowed indeed of men, but 
† with God elect precious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chosen of God, and precious,]  
Paraphrase 4. To whom associating or conjoining yourselves (by obedience and worship) as to a living, not dead foundation, or cornerstone, rejected indeed by the Jewish Sanhedrim, but in God's account most choice and esteemed, and meant for the foundation of a visible Church,  
5. 
* Be ye also built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or built on him for an holy priesthood, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ye also as lively stones are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.]  
Paraphrase 5. Do you accordingly● not as dead but living members, join together, not only in inward piety, but in continual assemblies or Church-meetings, of which every Christian is to be a part, and so all together make up a spiritual temple, that is, congregation, to pray unto, and praise God, to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God, and which being now offered to God in the name of Christ, or through what he hath suffered and done for us, will be sure to be acceptable to God, without the bodily sacrifices of the Jews, or observation of their Law.  
6. Wherefore note b it is contained in the Scripture, Behold, I lay in Zion a chief cornerstone, note c elect, precious: and he that believeth on him shall not be 
† put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confounded.]  
Paraphrase 6. According to that which the Scripture tells us, that in the erecting the new Church under the Gospel, Jesus Christ and his doctrine, in opposition to all other, is appointed by God to be the foundation of the foundation, so that all that is in the Church must be founded and built on him: and whosoever doth sincerely believe, and is truly built on him, shall never fail of his expectation, he shall never miscarry that lays his weight on that foundation: see note on Rom. 9 m.  
7. Unto you therefore which believe 
* is the preciousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,]  
Paraphrase 7. To you therefore that are believers this is matter of infinite advantage, but for those that stand out in unbelief, to them belongs the reproach of that prophecy, that he that is refused by the Jews is honoured by God, and made the sole total foundation of his Church, on which nothing must be built which he hath not taught, no Judaical old or heretical new doctrine must be mingled with it.  
8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were note d appointed.]  
Paraphrase 8. But this foundation-stone such an one as should be apt to hurt and mischief many, who shall apostatise and fall off from the faith of Christ through fear of persecution, and by that means be destroyed among the persecuters. And this is no strange thing, but the very same that is prophesied of, and so appears to be part of God's decree, that they that obey not the Gospel of Christ should be destroyed by him, or that the seed sown in stony ground should at the scorching of the Sun whither away, that all carnal professors should be thus tried and discovered by persecution, and so that this cornerstone should be the bruising and ruining of many, who stumble and fall from Christ because Christianity brings sufferings along with it.  
9 But ye are a 
† an elect kindred, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chosen generation, a royal priesthood, an holy nation note e, a 
* a people for a possession,  peculiar people, that ye should show forth the 
† virtue's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praises of him who hath called you out of darkness into his marvellous light:]  
Paraphrase 9 But you are, and so must approve yourselves to be, a special sort of men, a kingdom or multitude of priests, set apart and consecrated for the continual serving and daily waiting upon God, a people that being delivered from the dominion of other your former masters, sin, and Satan, and persecuters, and set free to be lords of yourselves, with liberty to what Christ commands you, and so kings, must now behave yourselves also like so many priests, (those who spent all their time in sacrificing, etc. and so should you) in the performing constant service unto God in the public assemblies, which God requires of you, as he did the sacrifices of the Levitical priests (see note on Rev. 1. d.) and so a sacred holy nation, (as the whole people of the Jews were an holy people in one respect, Leu. 25. 23. and as the Levites were in another) a peculiar treasure of Christ's for him to preserve first, Mal. 3. 17. then to possess as his own, that so by this means, by this constant public serving of him, you may set forth and illustrate Christ's powerful and gracious workings (see note on 2 Pet. 1. a.) who hath wrought so glorious and blessed a change in you:  
10. Which in time past were not 
* the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.]  
Paraphrase 10. Who at first continued in unbelief among your brethren the Jews, and so were become a kind of heathen people, were not at all within the obedience of Christ, the pale of his Church, but now are received into it; you that a long time, while Christ lived here on the earth, had not the happiness to believe in him, but have found place of repentance since, and are now received into the Church and the favour of God.  
11. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;]  
Paraphrase 11. To you therefore that are at this time dispersed among the nations, c. 1. 1. (see c. 1. 17.) as to so many scattered, travelling persons, who ought of all others to be most wary to avoid dangers, and to behave yourselves tenderly as in the sight of strangers, my present exhortation becomes seasonable, to avoid the doctrines and practices of the Gnostics, and to that end to remember that you are not at home, but in a journey, and so that it is most unseasonable for you at such a time to indulge yourselves to the excesses and jollities which men in their own houses or countries do sometimes indulge to, but do not use them in a strange place, or before those they know not; remembering farther the dangerous malignant nature of such lusts, that they were most pernicious to the soul.  
12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may 
* revering you by your good works glorify  by your good works which they shall note f behold, glorify God in the note g day of visitation.]  
Paraphrase 12. But that you on the contrary live so as may be of good report among the Gentiles, that they that look on Jews, not only as persons of another Religion, but also as rebels and malefactors, may see the Christians to be quite otherwise, and by your actions reverence you, and so entertain a good opinion of Christian Religion, which hath such an influence upon you, in making the Christian Jew's so much more regular and meek than the other Jews are, more quiet under the heathen government which is now over them, and so more capable of good usage under the Emperors, when they send their Proconsul's to suppress the seditions, than the unbelieving Jews have appeared to be.  
13. 
† Be subject therefore to every humane creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Submit yourselves to every ordinance of man for the Lords sake: whether it be to the King, as supreme;]  
Paraphrase 13. Be obedient therefore to every heathen governor (see note on Rom. 8. c.) upon obligation of conscience, because he is instituted by God: and this whether to Cesar the Emperor in the first place, as the Supreme;  
14. Or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.]  
Paraphrase 14. Or in the next place, and in subordination to him, to Proconsul's and Procurators', by Commission appointed by him, for the keeping of Courts, punishing of malefactors, and rewarding and encouraging the obedient.  
15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:]  
Paraphrase 15. For to this doth Christian Religion oblige all, that by subjection to our heathen superiors, and by all other Christian performances (see note on c. 4. f.) we should leave the hea●●ens unable to object any thing against us:  
16. As free, and not 
* having liberty lot a covering of wickedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  using your liberty for a cloak of maliciousness, but as the servants of God.]  
Paraphrase 16. As men that are freed by Christ from many yokes, but not from that of subjection to God or to superiors, and therefore not pretending to any such liberty, nor covering sedition, etc. under colour of Christianity, as the Gnostics did, 1 Tim. 6.  
17. Honour all men. Love the brotherhood. Fear God. Honour the King.]  
Paraphrase 17. Give every man the honour and obedience due to him. Love all your fellow-Christians. Fear God; and, in subordination to him, pay all obedience to the Emperor.  
18. Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward.]  
Paraphrase 18. Let all servants approve their obedience to their masters to be sincere, by performing it not only when they use them kindly and favourably, but even when by unjust usage they provoke them to some impatience and resistance, for this is the season for them to show forth the influence of Christianity upon their hearts.  
19 For this 
† is or shall be a reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.]  
Paraphrase 19 And this will be accepted graciously and rewarded by God (see Luk. 6. 32. and Luk. 1. note k.) if upon sight of our duty to God we bear with all patience those pressures which most unjustly light upon us.  
20. For what glory is it, 
* if having offended & being buffeted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or perhaps punished for it may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is 
† a reward v. 19  acceptable with God.]  
Paraphrase 20. For what great matter is it, worth considering or rewarding, what heroical action is it to which honour is thought to be due, if men endure submissly those punishments which fall justly on them for their demerits? But on the other side, if when ye have done no ill, and are then by your superiors abused and used contumeliously, if this be born patiently and humbly by you, and do not provoke you to any resistance or return of violence, this is that Christian virtue of meekness, which God will certainly reward in you.  
21. For even hereunto were ye called: because Christ also suffered 
* for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for us, leaving 
† you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  us an example that ye should follow his steps:]  
Paraphrase 21. For unto this your Christianity directs and leads you, and Christ himself hath given you an eminent example to be transcribed and imitated by you:  
22. Who did no sin, neither was guile found in his mouth;]  
Paraphrase 22. Who though he were perfectly innocent, Isa. 53. 9 was yet adjudged to all the contumelies that the most shameful death could bring along with it;  
23. Who when he was reviled, reviled not again; when he suffered, he threatened not; but committed 
* it  himself to him that judgeth righteously:]  
Paraphrase 23. And when he was reviled by them, Mat. 26. 67. he was far from reviling them again; when he was crucified, he gave them not so much as an ill word, but prayed his father to forgive them, as many as had any excuse of ignorance to plead for them, and for all others he remitted them, and all the injuries done him by them, to God's tribunal.  
24. Who his own self note h 
† carried out sins to the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bare our sins in his own body on the tree, that we being dead to sin should live unto righteousness: by whose 
* blueness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stripes ye were healed.]  
Paraphrase 24. Who bore on the cross the punishment of our sins, that we might never think fit to go on in that course which brought such sufferings on Christ, but live piously by way of gratitude to him, and kindness to ourselves, for ever after, having been cured by these sufferings of his.  
25. Forve were as sheep going astray, but are now returned unto the shepherd and Bishop of your souls.]  
Paraphrase 25. For ye were formerly in false erroneous ways, ready to bring destruction upon you, but now are converted and come home to Christ's fold, and so obliged never to go astray so again.  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Sincere milk] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk, or food, which men, that is, rational creatures, feed on, and which men, rational creatures again, the Apostles of Christ, afford them for their spiritual nourishment or instruction. Such figurative speeches as these are very ordinary, and have no more strangeness in them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intellectual or spiritual food, that is, food to the understanding or to the spirit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the understanding, and reason, and spirit being in effect all one, and milk being every where used for that instruction that is fit for those of younger years, Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato, when he calls Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feeders and pastors of the humane herd, this flock of reasonable creatures which are fed with this rational milk. And so in Eustathius on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that exercise this trade of feeding men, (as shepherds feed their flocks,) which have therefore so ordinarily that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. It is contained] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author. So in Erotian's Medicinal Lexicon, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which is to be met with in the author and place which he there citys. Here it is used Impersonally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see Mar. 14. Note. d.) and so 1 Mac. 15. 2. & 2 Mac. 9 18. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any place cited out of the Scripture, Act. 8. 32.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Elect] By occasion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect, in this place, it will not be amiss to give an account, once for all, of the use of that and the like words generally in the Scripture. To begin with the Old Testament first; the Hebrew word which must especially be taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probavit, examinavit, elegit, to approve, examine, choose. From whence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, directly answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect here, taken Adjectively: And therefore Prov. 7. 3. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our English render rightly from thence, The Lord trieth the hearts, the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hearts elect before the Lord. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from hence taken by them to signify, 1 any choice person fit for employment, especially for war, and from thence is used 1 Mac. 4. 1. for a choice party, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thousand of the choice, that is, best horsemen, and Exod. 14. 7. chosen chariots; and so the lefthanded men, that were such excellent archers, Jud. 20. 16. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen men; and Psal. 78. 31. the chosen men, that is, the soldiers, or military men; and accordingly the word doth signify a young man, who is fittest for military and such other employments. Thus 1 Sam. 8. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render your goodliest young men, (which the Septuagint mistaking, and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your herds) and Deut. 32. 25. it is clearly taken for young men in opposition to maidens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum. But the notation which is most primitive and literal to it, is that of choice, or chosen, as that notes the best, and those that are upon trial found fit to be preferred before others, as every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen man in Israel, 2 Sam. 6. 1. And David gathered together all the chosen men in Israel, all that were fit for the militia: and indeed by a Metalepsis it was that it came to signify a young man, because the age was determined, after which (and not before) a man was thought fit for that employment; and so the choice men, or those of the militia, were consequently those of such an age; and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his young men) the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a choice person about him. Thus again from men is the word brought to be applied to things, as Gen. 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the choice of our sepulchers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Targum, in the fairness, that is in the fairest and best of them. So Deut. 12. 11. your choice vows, or the choice of your vows, and Esey 22. 7. the choicest valleys, and so Ecclus 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the choicest, or best myrrh; and (to add no more) Isa. 28. 16. from whence the words in S. Peter are cited, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, choice stone, here, is there justly rendered a tried stone, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying this trying and fitting it for the place where it was to be set, viz. for the corner, to which, being the principal place of the whole building, that stone that was truly fit upon trial, is truly said to be a precious cornerstone, in the words following both there and here. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is also another word very near it, which is oft used in this sense: the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifying to make pure and clean, signifies also elegit to choose, and then the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure, clean, elect promiscuously, and elect as that signifies the best of the kind. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a crammed fowl, saith Buxtorf, and 2 Sam. 22. 27, with the pure thou shalt be pure, which the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the elect thou shalt be elect. As the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to clarify and purge, signifies also to choose, to set apart, to design to an office, as of David, Psal. 78. 70. and of the Disciples, Act. 1. 2. In the New Testament we have the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Verb signifies to prefer one before another, either in the bestowing of undeserved favours, or designing to an office. In the first sense, Mar. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they whom God had chosen, that is favoured before others, to wit, the believing Jews, who should be delivered out of that destruction which lay so heavy upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh, that is, the whole Jewish nation: And that the Christians of them were designed to this favour, see Mat. 24. Note g. out of Josephus, by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised, by which means all the Christians in the city got out of it to some other place, so that when Titus came some months after to the fatal siege, there was not one Christian remaining in it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Joh. 15. 16. You have not chosen me, but I have chosen you, that is, 'Tis not you that have begun to me, that were first in your expressions of kindness and favour to me, but I to you. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so v. 19 I have chosen you out of the world, that is, allowed you this favour of taking you out, discriminating you from the rest of the world, by taking you nearer to myself than I have done other men. So Act. 13. 17. speaking of God's favour to the Israelites beyond all other people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he chose our fathers, and exalted the people, etc. according as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chosen, Ecclus 46. 1. and Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chosen city, c. 49. 7. So 1 Cor. 1. 27, 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and in the parallel place, James 2. 5. God hath chosen the foolish, weak, despised things, that is, persons of the world, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of this world, that is, revealed the mysteries of the Gospel unto them, allowed them that favour above learned, proud Grecians; and so Ephes. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath chosen us in him, is God's bestowing upon us that favour of being Christians, of revealing his Gospel to us, making known the mystery in Jesus Christ, v. 9; a favour much beyond any vouchsafed to the former ages. For the second sense of designing, or choosing, to some office, so it is Lu. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the number of Disciples sequestering twelve for Apostles. So Joh. 6. 70. and 13. 18. Act. 1. 2, and 24. And so the Apostles designing Stephen to the office of Deacon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chose him, Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem, Act. 15. 22, and 25. These are all the places in the New Testament wherein the Verb is used (unless those two to another matter, Mary's choosing the better part, and the guests choosing the uppermost places) and in all these the Context shows the meaning and use of it, when it is spoken of God, that it belongs either to some special undeserved favour of God, peculiarly that of revealing the Gospel, or to his designation to some peculiar office, especially that of Apostleship. Proportionable to these two notions of the Verb, is that of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in respect of the undeserved favours, freely afforded one before another, so as we are said to choose when no obligation lies upon us, and to be obliged, when we cannot choose. So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to election, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 9 11. where it signifies the free unobliged preferring of the younger before the elder, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's purpose in that respect, his free determination to prefer the Jews, that should come from Jacob, before all other people, particularly before Esau's progeny, the Edumaeans. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Rom. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remnant according to the election of grace, that is, the remnant that should have the favour to be left or reserved, according to the rule observed in the Gospel, the humble, pious Jews, that believed the Gospel, when the rest stood out and were destroyed; which, though a reward of their repentance and faith, was yet an act of free mercy in God, thus to accept of their repentance. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so v. 7. the election hath obtained, that is the believing Jews, the remnant which had that free undeserved favour from God above the rest. And v. 28. of the Jews again, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beloved according to the election, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, beloved in respect of the undeserved promises of peculiar favour made to that people for Abraham's sake. So 1 Thess. 1. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your election from God, that is the great favour of God, so unexpected to the Gentiles, to have Christ and the Gospel made known unto them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 2 Pet. 1. 10. where they are advised to all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm or ascertain to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their calling and election, that is, that special favour vouchsafed unto them, to retain to Christ, to be Christians first, and then to be that peculiar remnant to whom those special promises were made, and in whom they should be fulfilled, when all the rest of that people should be destroyed. One only place more there is wherein this word is used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Act. 9 15. where God saith of Saul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is to me a vessel of election, which seems to refer to the second notion of choosing, viz. to that office of the Apostleship. Lastly for the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is proportionable to the use of the word in the Old Testament, for the choicer sort of men approved of by God, preferred before others in that respect; as Mat. 20. 16, and 22. 14. Many are called, but few are chosen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are many that retain unto Christ, many Christian professors, but few special labourers in the former place; few fit to be received at his table, few penitent sincere believers, in the latter, see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jews to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the chosen of God, one that had exactly approved himself to God and that in an eminent manner, and so should in any reason be delivered by him. Thus in this place, where Christ is compared to a cornerstone, he is called (however he be rejected by men) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  elect with God, v. 4, and 6. a choice approved special stone in the estimation of God, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious also in both places. And so perhaps when the Christians, to whom he writes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice sort of people, v. 9 And so all the other phrases joined with it do import. Thus it is frequently used, as in the Old Testament for a soldier, so in the New in an Evangelical sense for one of Christ's militia, a believer, a Christian, a faithful servant of his, as they that are such differ from all others, unbelievers and crucifiers of Christ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 24. 22, 24, 31. and Mar. 13. 20, 22, 27. Luc. 18. 7. all in the same notion, to signify believers or Christian Jew's that had that promise, that they should escape out of those calamities that fell on that whole nation, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved, Luc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. (though O Ecolampadius leave it out in his Translation, yet extant in the Roman Edition) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God calls many, or rather all, but there are few elect: for there are few that escape, or are fit to be chosen or approved by God: so that it is God's part to call, but ours to be elect or not: which supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved and the elect to be all one, and both those the Christians that Mat. 24. 22. are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect, viz. those that in that great tribulation that overwhelmed the Jews did yet escape and survive. Thus again in that general notion for believers and Christians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 8. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who shall lay any thing to the charge of Gods elect? bring any charge against the faithful servants of Christ, the lovers of God, v. 28. So Rufus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  elect in the Lord, Rom. 16. 13. a special believer, certainly without any relation to any particular decree of God's concerning him, which could not appear concerning his person, (Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect Lady, 2 Joh. 1. and her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect sister, v. 14. see Note on 2 Joh. a.) and therefore must be so interpreted as to denote that which was discernible in him, viz. his faith and Christian behaviour. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the elect of God, Col. 3. 12. that is, as faithful, approved disciples and servants of his; and 2 Tim. 2. 10. I suffer all for the elect, that is, the Christian believers, for the advancement of the Gospel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Tit. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the faith of the elect of God, that is, of the sincere, converted Christians, or believers, in opposition to all the rest of the unbelieving world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 1 Tim. 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the elect Angels, are those that did not apostatise, but continued faithful and obedient to God; and 1 Pet. 1. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect strangers, that is, the believing Jews that sojourned in that country. And this seems the more clear by Apocal. 17. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the called and elect and faithful, are joined together as words of the same importance; and if there be any difference, then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to be looked on as an higher degree than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect, as that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called. For that they should be so called to denote the order of time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful, as Election from the beginning before Faith in time, will not be agreeable to the place, because then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being called, must be in order before Election, which cannot be affirmed. The short is, that the word notes generally somewhat of eminence above other men, of difference from them, as the believer or Christian excels and differs from all that are not such, and so the sincere from the formal professor or hypocrite; and that is all the notation of it. Agreeable to which is that of Phavorixus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies one that differs from other men, or is preferred before them, because he hath some choice works above those others. And in Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for which the ordinary Copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it notes famous, honourable, a person of approved excellence, value and esteem.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Appointed] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put or set, is ordinarily used for appointing or ordaining, and being applied to God, or spoken indefinitely, doth oft signify his Decree or destination. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus Joh. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have appointed you, as harvesters to go abroad in all the world, and bring in converts to heaven. So of Christ, Act. 13. 47. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have set, that is appointed or decreed, thee a light for the Gentiles. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  So 1 Thess. 5. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath not set us, that is, decreed, determined us, to wrath or destruction, (as he doth those whom for their obstinate course in sin he forsakes, and no farther calls them to repentance) but for the obtaining of salvation; that is, hath decreed to call us to the knowledge of the truth by the preaching of the Gospel, and so to repentance and reformation here, the means to attain eternal salvation hereafter, if we do not resist and evacuate his gracious calls and admonitions. And so without question it is to be understood here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of them that disobey the word, or Gospel, of Christ, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall or bruise themselves, or (if the comma, as it is in the ordinary Copies, be placed after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not before it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall and bruise themselves at the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobeying and rejecting it when it is preached to them, it may truly be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were ordained thereunto. And of that there are two possible interpretations, both agreeable to analogy of faith; first, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that disobey the Gospel, that stand out obstinately against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were decreed and appointed by God to stumble and fall at that stone, that is, to be bruised and ruined by this means, to be destroyed among the crucifiers, and condemned with them hereafter, it being most just with God, that they that will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should be for their obstinacy condemned; and so much the worse for it, as the Gospel is said to be the savour of death to them that perish, or go on still in their destructive courses, and as Christ is said by Simeon Luc. 2. 34. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be set, that is, decreed by God (the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be set or ordained here) for the falling of many in Israel, that is, of those that believe not on him. This is the most obvious sense of the words by referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stumble, or fall, at the word, & interpreting the fall of the mischief, not the sin, (which is noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobeying) that they incur by this means. But if (as others conceive) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience be that to which they are said to be ordained, yet may that be taken in a commodious sense also, That the Gospel was designed by God to be of such a temper, and the profession of it mixed with so many persecutions, that none of the proud, wordly-minded men (represented by the stony and thorny ground in the Parable) none but the humble and honest heart could lay hold on it. But the former sense is most agreeable to the Context, v. 7. where Christ is said to be a stone of offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the disobedient; which must needs signify the fall and mischief of the disobedient, not their disobedience simply, to be the thing here spoken of, and to which they are said to be appointed, ver. 8. However it is clear that here can be no proof or testimony of any absolute, irrespective decree of God either for sin, or without sin for punishment: for if sin, disobedience, should be decreed or ordained by God, then disobeying would be a compliance with his ordination or will, and thereby cease to be sin (which is a resisting of his will:) and for punishment, that cannot here be supposed to be without sin, the sin of disobedience, or infidelity, being here named, upon which they are ordained to that punishment, and not without respect unto it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 A peculiar people] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, must be discerned from Exod. 19 6. whence it is taken (though the words are removed out of their place, and these, which are there before the royal priesthood, here placed after it.) The Hebrew reads there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is literally, you shall be to me a treasure, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any thing that is laid up and preserved most carefully. The Greek render it there more according to the sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye shall be unto me a special, or peculiar, people, as that phrase is used and rendered Tit. 2. 14. And though the Apostle here doth not use that whole phrase, yet he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people from thence, and for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he renders it from Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an acquisition, or possession; for so there that speech of God's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I make a treasure, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is lay up tenderly and carefully, and, as it follows, spare as one spareth his son that serveth him) is rendered in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I make for an acquisition, or treasure. What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hath been showed on Heb. 10. d. viz. the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving or preserving; and so it perfectly agrees with the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a jewel to be preserved, or kept, most safely: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those whom God means to keep most charily, as his dearest children or most valued treasure: and so that is the meaning of the whole place here, that whereas other temporary believers, according to the purport of the seed on the stony ground in the parable, do fall off from Christ in time of persecution, and so by complying with the persecuters, bring certain destruction on themselves, even in this world, take part in that ruin of the Jews; the faithful persevering Christians are most carefully preserved by God, and rescued out of the common destruction of Jews and Gnostics, and eternally crowned afterward. And the consequent of this their preservation is the exaltation of the glory of God by this means, who hath thus powerfully rescued them out of that unbelief, (wherein the generality of the Jews lie immersed) and then magnified his providence in securing them; as it follows here, that ye may set forth, etc. See Note on Ephes. 2. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Behold] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may probably signify more than looking on; because first, that will not so well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your good works, and the supplying it by which they shall behold, supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your good works to belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorify following, whereas it is evidently joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behold is c. 3. 2. put with an Accusative case after it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beholding your conversation. Hesychius hath a word near unto this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revere; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proportionable to the Latin suspicere (looking on the ground, to note modesty and reverence) is ordinarily taken in that sense: And that which seems most probable is, that either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have that sense also, or else be by the scribe mistaken for one of those, and so be best rendered revering you or looking with reverence upon you.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Day of visitation] What the day of visitation signifies here, may be a matter of some question, but that in part resolved by the use of the same phrase, Isa. 10. 3. What will ye do in the day of visitation, and the desolation which shall come from far? where it is evident that the day of visitation, and the coming of desolation, or destruction, are all one. So to visit signifies to punish, to avenge, very frequently in the Prophets, Shall I not visit for this? shall I not be avenged, etc. and, I will visit their offences with a rod. And so the Bishop's title, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visitor, may fitly be given him in respect of the rod or censures, the Ecclesiastical punishments entrusted to him, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for destruction of the flesh, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision. This then being premised the only difficulty will be, what day of vengeance this was that here is meant. And the Context seems sufficient to answer that. For having admonished the Christian ●●wes to behave themselves honestly among the Gentiles, that they may not speak against them as evil doers, and presently specifying wherein this honest conversation consisted, in submitting to, and obeying their heathen Governors, ver. 13. this evidently refers to the frequent seditions that were stirred up among the Jews against the Roman yoke, which made them looked on by their Procurators and the Emperors as unquiet, turbulent people, and brought the Roman armies and destructions upon them. And so against this it is that he warns the Jews Christians, that they meddle not with them that are given to changes▪ join not with the seditious, and that upon this motive, that by so doing, by being found quiet, obedient subjects, when this vengeance comes upon the seditious, the heathens may observe the difference betwixt believing and unbelieving Jews, the first very good, the second very ill subjects, and so have a good opinion of that religion that hath wrought so much good upon them, (and perhaps be attracted to Christianity, when they come to destroy the Jews.) And thus indeed it happened, that presently after Titus' destroying of the Jews, the Christians had favour from the Emperors, liberty for their assemblies, haltionian days bestowed on them. The Syriack here read in the day of temptation, that is, of affliction coming on the Nation, the falling of which upon the obdurate unbelieving Jews, and the escaping of the Christians (as most remarkably they did by Gallus' raising the siege, and the Christians going out, and flying to Pella,) could not but be taken notice of by the heathens, and so be means of their acknowledging of God's good providence and mercy toward the Christians, and glorifying God for this work of his. And so this is the full importance of this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Bore our sins] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up, to bear to an higher place: and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such, it therefore signifies to offer up a victim there Heb. 7. 27. Jam. 2. 21. but here being joined (not, as there, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices, but) with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, or upon, the cross, (which was an high place also, and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted) it must therefore here signify to bear, or carry up, our sins thither, which is a phrase for suffering the punishments of sin, making expiation for them; as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear, or carry, your fornications, the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & suscipient, and they shall undergo, that is, literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the most learned P. Fagius renders, luent poenas peccatorum vestrorum, they shall bear the punishments of your sins. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. 10. to bear the judgement, is to be punished for sin, and Ezek. 18. The son shall not bear the iniquity of the father, that is, be punished for it.    

CHAP. III.  
1. Likewise, ye wives, be in subjection to your own husbands, that if any obey not the word, they also without the word may be 
* gained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  won by the conversation of the wives,]  
Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters, c. 2. 13, 18. so there is another due from wives to their husbands, which ought to be with so winning an humility and kindness, that the husbands that are not converted to Christianity by the Gospel preached to them, may by the enamouring behaviour of their wives, which they are taught by Christianity, be, without any more preaching, wrought on, and converted to the faith,  
2. While they behold your chaste conversation 
† which is in or with fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  coupled with fear.]  
Paraphrase 2. When they observe your modesty and chastity, joined also with all due respect and reverence to your husbands, v. 5, 6. or, Beholding that modesty in you, which the fear of God, Christian religion doth infuse into you.  
3. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of 
* gold chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gold, or of putting on of apparel:]  
Paraphrase 3. And for your attire, that which is likely to become you best, is not that external bravery of jewels and gay clothes;  
4. But let it be the note a hidden man of the heart, 
† in the sincerity of a meek  in that which is note b not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.]  
Paraphrase 4. But the inward secret invisible beauty of the heart, made up of incorruptible materials, meekness, etc. whereas all those external are fading and corruptible; or consisting in the truth and sincerity and constancy of the meek and quiet spirit; meek, in a lowly opinion of yourselves, and quiet, in a contented enjoying of what God sends, without disquieting or disturbing the peace of the family (as in greater societies, emulation, ambition, covetousness, are the disturbing and shaking of whole Kingdoms:) and this, as it is the greatest ornament in the eyes of men, so is it most highly valued and rewarded in the sight of God.  
5. For after this manner in the old time the holy women also who trusted in God adorned themselves, being in subjection to their own husbands.]  
Paraphrase 5. For after this manner of external simplicity of attire and inward meekness, the Saintly women of ancient times, that were taken notice of for their piety, did beautify and set out themselves, viz. living in obedience to their husbands.  
6. Even as Sarah obeyed Abraham, and called him lord: whose daughters ye are, as long as ye do well, and are not afraid 
* of any terror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with any amazement.]  
Paraphrase 6. Thus did Sarah live in obedience to her husband, calling him by a title of honour, not equality: to whom you shall be like, as children to a mother, if you discharge a good conscience in all the duties of life, and be not by any fear (to which your sex is subject) driven out of your duty.  
7. Likewise ye husbands, dwell with them note c according to knowledge, giving note d honour unto the wife as to the weaker vessel, and as being heirs together of the note e grace of life, that your prayers be not hindered.]  
Paraphrase 7. Let the husbands in like manner live conjugally with their wives, and behave themselves toward them as Christianity requires of them, or as the mystical understanding of the story of their creation directs, providing for them that they want nothing, because they are not so able to provide for themselves, and considering that they are by God designed to be copartners with them of all the good things of this life, which God bestows in common on them, that so they may also join efficaciously in prayers to God; first, as having this perfect union and community of every thing, the want of which would be some hindrance to the joint performance of that duty of prayer; and secondly, that being provided for by the husband, the wise may have no distractions and solicitudes for the world, which are most apt to disturb her prayers also.  
8. Finally, be ye all of one mind, having compassion one of another; 
† lovers of the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  love as brethren, be pitiful, be 
* or humble, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some Latin Copies humiles  courteous:]  
Paraphrase 8. In brief, or to sum up all, Let this union of minds be not only between husbands and wives, but among all Christians whatsoever, and let that express itself in a fellow-feeling of one another's afflictions, in love to all the brethren, c. 2. 17. in tenderness of kindness, to do good to all that stand in any need of it, in humble, courteous, friendly behaviour toward all:  
9 Not rendering evil for evil, or railing for railing; but chose blessing, knowing that ye are thereunto called, that ye 
† may inherit blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should inherit a blessing.]  
Paraphrase 9 Never permitting yourselves in the least degree to act or meditate revenge on any that hath been most in jurious to you, remembering and considering the example given you by Christ, and the obligation that lies on you as Christians, Mat. 5. 44. that so by doing good and blessing others, you may receive a blessing from God in this and in another life.  
10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.]  
Paraphrase 10. According to that of the Psalmist, Psalm 34. 12. That the only way to obtain the blessings of this life, and so now under the Gospel, of another, is observing strict rules of charity and justice,  
11. Let him eschew evil, and do good; let him seek peace and ensue it.]  
Paraphrase 11. Abstaining from all sin, abounding in works of mercy, seeking and pursuing of all peaceableness with all men.  
12. For the eyes of the Lord are 
* upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  over the righteous, and his ears 
† are to their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are open unto their prayers: but the face of the Lord is against them that do evil.]  
Paraphrase 12. For God looks propitiously upon all his obedient servants, but for all wicked men he sets himself as an enemy against them.  
13. And who is he that will harm you, if ye be 
* or, Zelo●s, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  followers of that which is good?]  
Paraphrase 13. And so sure are these promises of his to be made good unto you, that if you perform your part, live blamelessly in a ready discharge of your duty, this will be the most probable course to keep you safe from all evil.  
14. But and if ye suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be troubled.]  
Paraphrase 14. But if (as sometimes it will fall out) you do suffer for this very thing, for doing good, count this no other than a blessing; and therefore whatsoever danger you are theatned with by the power of your persecuters, be not afraid, or disturbed with it.  
15. But sanctify the Lord God in your hearts: and be ready always to give 
* an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear:]  
Paraphrase 15. But be thankful to God for all, or set up God in your hearts as your God and Lord, and whensoever there is occasion, confess him before men, and when you are asked, give an account of the hope and ●aith you profess, with all meekness to their authority, if they be your superiors, the Kings and Magistrates which are set over you, and with all care to approve yourselves to God, see Phil. 2. c.  
16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ.]  
Paraphrase 16. Keeping yourselves blameless before all men (particularly in this of maintaining that duty of meekness and reverence toward the heathen rulers, v. 15. and c. 2. 12. see note on c. 4. f.) that they that accuse you as malefactors, or seditious persons, may be convinced and put to shame, and confess that the lives of Christians are very honest and inoffensive, and that they have most foully calumniated you in saying otherwise of you.  
17. For it is better, if the will of God be so, that ye suffer for well doing then for evil doing.]  
Paraphrase 17. For if it please God that a man suffer innocently, there is no matter of sorrow in that: there is much more danger, that a man by desiring to avoid that, should fall into some evil, and then suffer justly for that, and then that will be a sad thing indeed, without any allay or matter of comfort in it.  
18. For Christ also 
† or hath died for us once for sins, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath once suffered for sins, the just for the unjust, (that he might bring us to God) being put to death 
* through the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the flesh, but quickened by the Spirit:]  
Paraphrase 18. For Christ is an example of the former in his dying for sins, not his own but ours, he being righteous died for us who are unrighteous (that when we were aliens and enemies to God, he might reconcile us to him, and give us authority to approach him;) wherein yet for our example and comfort it must be observed, that though as a man clothed in our flesh, he was put to death, and that innocently, to purchase redemption for us, yet by the power of God in him he was most gloriously raised from the dead (see c. 1. 11.) and shall consequently, by raising and rescuing us out of the present sufferings, and destroying all obdurate sinners, show forth wonderful evidences of power and life.  
19 By which also he went and preached unto the note f spirits in prison,]  
Paraphrase 19 The very same in effect that of old he did at the time in which, beyond all others, he showed himself in power and majesty against his enemies, but withal in great mercy and deliverance to his obedient servants that adhered to him: I mean in the days of the old world, when by Noa●, that preacher of righteousness, he gave those treatable warnings to them that made no use of the light of nature in their hearts, to the spirits or souls of those that were then alive before the Flood, which God had given them with impressions of good and evil, but through their customs of sin were as a sword put up in a sheath▪ laid up (as God complains Gen. 6. 3.) in their bodies unprofitably:  
20. Which 
* of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sometime were note g disobedient, 
† or, when the long-suffering, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when once the long-suffering of God waited in the days of Noah, while the Ark was a preparing; wherein few, that is, eight 
* souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  persons, were 
† delivered in the midst of, or through the water: see note on Luk. 13. b. and on 2 Pet. 3. d.  saved by water.]  
Paraphrase 20. Those men, I say, at that time, which living in all uncleanness, believed not the preaching of Noah, nor heeded his building the Ark, (by which yet 'twas clear there should be a deluge, and very few escape or be saved in it) when God gave them that fair and merciful warning and call to repentance.  
21. 
* The antitype of which, baptism, now●  note h The like figure whereunto, even Baptism, doth also save us, (
† not of the flesh, the putting away of fi●th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not the putting away of the filth of the flesh, but the 
* enquiring▪ to God) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  answer of a good conscience towards God) by the resurrection of Jesus Christ,]  
Paraphrase 21. To all which we have now the direct parallel, as in the violence, such as Gen. 6. 11. (the wicked devouring and persecuting the righteous) and in the Gnostick pollutions, answerable to the corrupting themselves before God, v. 12. (an effect of what was done v. 2.) so in God's warning and denouncing of judgements, and showing a way to the righteous that stick close to him to escape, to wit, the renouncing of those heathen sins noted by Baptism, that antitype to the Ark in the water, keeping men safe from being drowned (I mean not that outward part of baptism alone, which is but the cleansing of the body, but (that which is signified by it, as it is the Sacrament of initiation) the seeking to God as to the oracle for the direction of the whole future life (see note on Rom. 10. f.) and the undertaking faithfully to perform those directions) delivering first out of the deluge of sin, and then of destruction attending it; and this, I say, as an eminent effect of the resurrection of Christ, who rose on purpose to turn all that will be wrought on, from their iniquities, Act. 3. 26. and so bring destruction and vengeance on all others:  
22. 
† Who is at the right hand of God being gone to heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who is gone into heaven, and is on the right hand of God, Angels and Authorities and Powers being made subject unto him.]  
Paraphrase 22. Who since that resurrection is now ascended to heaven, to undertake the ruling of all things (all power both of Angels and men being given unto him) and to subdue and bring down the disobedient of both sorts, the very devils and the heathen persecuters (as the villainy and violence of the old world was brought dòwn by God in the deluge) so far at least, that whatever befalls us from them, shall be rather to our advantage then otherwise, (which was the thing the Apostle had to prove by the example of Christ, v. 17. and is now resumed and proceeded in, c. 4. 1.)  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Hidden man of the heart] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraisms. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hidden, or secret, of the heart, is an Hebrew form of speech; as when Psal. 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso, secretly thou hast made wisdom known to me, the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart, that is, in the heart which is hidden. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man, that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature, as they signify continuing in sin and renovation of life, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inner man, that is the mind of man, opposite to the carnal or sensitive appetite; & so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more than its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward, etc. v. 3. will enforce, viz. the inward invisible accomplishments or beauty of the heart, according to that of the Poet,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   
behaviour, not golden ornaments, are the setting out of a woman.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Not corruptible] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signify as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptibleness, Eph. 6. 24. the durableness and constancy of the virtue spoken of, that will not be corrupted or debauched by any temptations to the contrary, and this proceeding from the sincerity and simplicity of the affection at the present, which is likely to make it durable; as in nature the more simple and uncompounded things are, the less they are corruptible, whereas the double principle renders every thing the more liable to corruption: and therefore the Scholiast on Homer gives the reason why the plague coming in the army  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—   
seized first upon the mules, which are a mixed species, made up of the horse and the ass; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for such creatures, saith he, are most subject to corruption and infection of all others. But another notion there is of which the phrase is capable, in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gold chains and ornaments v. 3. for those, though precious, are corruptible, and therefore ch. 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things. And in opposition to those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible, etc. will here signify that incorruptible ornament of a meek and quiet spirit, so much more valuable than gold.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. According to knowledge] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to knowledge, doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed, is the opinion of Hugo Grotius, who applies to this sense those other places, Rom. 15. 14. filled with all knowledge, able to instruct others, and 1 Cor. 1. 5. enriched in all knowledge, and 2 Cor. 6. b. in purity and in knowledge. To this it may perhaps be sit to add (what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books, for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit, 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture. And that may be thus appliable to this place; The duty of the husband toward the wife is best to be learned from the mystical explication of the words, and story of the creation of the man and woman, Gen. 1. 27. God created them male and female, and blessed them, and said unto them, Be fruitful and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed, to you it shall be for meat. And c. 2. 22. God took out one of Adam's ribs, and made it a woman; And Adam said, This is now bone of my bone, and flesh of my flesh,— Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated, appears Ma 19 4. where to that question about Divorces Christ answers, Have ye not read that he which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, etc. What therefore God hath joined together, let no man put asunder. And so Mar. 10. 6. So 1 Cor. 6. 16. What▪ know you not (making this a special piece of knowledge) that he which is joined to an harlot is one body with the harlot? for they two, saith he, shall be one flesh. And Ephes. 5. 31. having said, For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh, he adds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 32. This is a great mystery— collecting mysteriously (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to knowledge, that is, by the skill of interpreting mysteries of Scriptures) all the conjugal love and union, as between husband and wife, so between Christ and his Church, from that one passage in the Creation. So 1 Cor. 11. 8, to prove that the wife is to be covered, as a token of her subjection to her husband, he saith, For the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man. All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication, from those passages in the creation of man and woman. And so it may be very fitly affirmed here of the several parts of the husband's duty to the wife, they are all evidently conclusible (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge, or by explication of the hidden sense) from the words in the Creation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting (contrary to the infusions of the Heretics falsely called Gnostics) is the interpretation of the first part of God's blessing, Gen. 1. 28. in these words, Be fruitful and multiply, and again of their two being one flesh. And this Plato himself appears to have learned from the story of the Creation, writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that anciently male and female were put together in one body, and were after by Jupiter cut asunder; concluding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one of us is the share of a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ut asunder, like the sole-fish, made two of one: and this is the reason, saith he, that every one seeks out and desires a wife, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one the other part of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts, to make one of two, and so to cure the dismembered nature. To which fable S. chrysostom refers, 
* Tom▪ 4 p. 157. li. 23.  when he saith of man and woman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are as two halves cut asunder. Secondly, The woman's being taken out of the man's side, doth, not only with the Jews in theirs, but with Christ and his Apostles in their Christian Cabala, signify that the woman is dependent of the man, unable to subsist without him; from whence it follows here, that he must provide for her honour or maintenance, as being the weaker vessel (see Noted▪) Thirdly, The woman's being joined with the man in the dominion over the creatures, Gods having given the fruit of the earth for food to them both in common or equally, Gen. 1. 28, 29. is a direct foundation of what is here added, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life, of which therefore the wife is in all reason to partake with him: or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life itself, than it belongs to the Creation, male and female created he them; which is again a mystical proof or argument of conviction, that they that partake of life equally, should also partake of the necessaries of life. To which we shall not need to add a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life, which seems not to be looked on here. See Note e.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Honour] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance: so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour, that is, maintain, relieve, the widows; and so when the ruling elder is said to be worthy of double honour, 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family. So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they honoured us with many honours, that is, made us many entertainments when we were there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when we went away, they brought us in all things for our use. So in Cicero, Medico honos debetur, honour is due to a Physician, that is, a reward or see. And so Aristotle, Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour, reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts, honorary donatives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a gift is the giving a possession, and a sign of honour. So Num. 22. 37. Am not I able to honour thee? that is, to give thee mercedem a reward, saith S. Hierome: for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward, and also the necessaries or provisions in an army (opes, pecudes, supellectilem omnem, wealth, cattle, all kind of provision, saith Schindler) Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise, and to take no care of; so to take care of, to provide for any, is expressed by honouring. So Mat. 15. 6. and shall not honour his father, etc. that is, shall afford him no maintenance or relief, see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife, as being the weaker vessel, taken out of, and depending on him for the necessities of life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Grace of life] The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of. See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. ●. All of them springing from that primary notion of it for charity and liberality. Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your charity or liberality to the poor Christians. So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the charity of a man, and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools; for so it follows v. 14. The gift of a fool, etc. and chap. 40. 17. it is rendered bountifulness. Thus in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rhet. l. 2. c. 7. when any man relieves him that wants, not that he himself may gain any thing by it, but only that the other may. Where the Anonymous Scholiast expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace, that is, gift; and so Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So in Callimachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
I wish you may suffer no ill for this mercy to me, but that you may be rewarded for your Charity: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by alms or mercy. So 2 Cor. 8. 1, & 4. 'tis clearly used for a gift or liberal beneficence to the poor. Thus in this Epistle, c. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold grace of God, is God's liberality of divers kinds, particularly the wealth that he hath given to men, as to stewards, to distribute to them that stand in need of it; and at the beginning of the verse it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every man as he hath received wealth, or any other such gift of God, So the grace of God, so often mentioned, is the mercy and gift of God; as in the Benedictions, The grace of our Lord Jesus Christ, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's love, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication after it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Joh. 1. 16 we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace, mercy, liberal effusion of goodness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of (and in proportion to) his great goodness, and mercy, and abundant charity to us, mentioned before, v. 14. and after, v. 17▪ where the grace of Christ is set opposite to the strictness of the Law, which hath nothing of mercy in it. Agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it signifies an act of this mercy in God, that is, a gift, is the use of it in this place, where the husbands are commanded todistribute to their wives all things that they stand in need of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as copartners of the gift of life: that is, the wife and the husband are joined together in receiving from God that largesse of his, whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that signifies life itself, as we know it was in the Creation, God equally distributed this gift of life to them; or as it notes the comforts and necessaries of life, the wife as well as the husband hath right of inheritance from God to all the good things of this life, as having equally dominion given to them both over the fish, and fowl, and beasts, and herbs, and trees, Gen. 1. 28. all which are given them for meat, v. 29.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Spirits in prison] For the explicating of this very obscure place, the best rise will be that which S. Hierome on Isaiah hath suggested to us, by looking on the words of God to Noah concerning the sins of the old world, and his judgements designed against them, Gen. 6. 3. where considering Noah as a prophet (and preacher of repentance to the old world) it will not be strange if the expression be prophetical and figurative. The Hebrew hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the ordinary English render, My spirit shall not always strive with man, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Spirit shall not abide in these men, perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge, or abide. The English render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ disceptavit, judicio contendit, to contend, or go to law; but the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a sheath, 1 Chron. 21. 27. and is used for a body, Dan. 7. 15. my spirit in the midst of my body, as being the sheath or receptacle of the soul: and so the writers of the Talmud ordinarily use it, and Tertullian De resurrect. Caro vagina afflatûs Dei, Flesh is the sheath of the breath of God, no doubt referring to this place: and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendered, shall not abide as a sword, etc. in a sheath. For the removing all improbablenesse of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit) and taking it in the notion of abiding, or continuing, in flesh, and not of striving, as the Interlinear and our English render it, and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendered, I shall only add two things; first, That the ancient Interpreters with one accord agree in the sense of abiding or inhabiting. The Chaldee read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This evil generation shall not always remain before me: the Syriack and Arabic, My spirit shall not dwell in man for ever: the LXXII. as we said▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall not abide; and so the Latin, non permanebit, shall not abide. This is a strong argument, that they who, when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uniformly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. by words of judging, yet rendering this in so distant a manner, did not read that word, or in that sense, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Copies have it, in a notion of abiding, or being in another. And although the Scripture of the Old Testament give us no farther insight into this word then that once we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword, once for a body of a men; yet by these so distant notions of it, we have reason to suppose that there was some original comprehensive notion of it belonging to more, or else it could not have been applied, in the Chronicles and in Daniel, to these two so distant particulars. A sheath and a body differ much the one from the other, yet agree in this, that as one is the repository or abiding-place of the sword, into which it is put, so the other is of the soul; and from this agreement no doubt it is, that they are expressed by the same word. And then it would be very strange, if that word, thus common to them, should not natively signify that wherein they thus agree, viz. abiding, or being put in, or kept in, or confined to such a place, or some such thing. 'Tis evident that many Hebrew words are of a far greater latitude of signification and comprehensiveness than we can by the use of them in the Bible (which is but a volume of a narrow compass) discern or conjecture, as appears especially by the use of them in Arabic books, which language is certainly but a dialect derived from the Hebrew. And therefore it is not unreasonable on the grounds premised, and those more than obscure indications in the Bible which we have of it, that this should be the native meaning of the Verb, though in other places of the Bible we do not exactly meet with it. The second thing is, that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading, nor by the LXXII▪ and the other interpreters believed to be so, yet 'tis so ordinary for words of affinity in sound or writing to have a nearness of signification, that these Interpreters, which did not always render literally, but oft by way of Paraphrase, might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain, or abide, for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourn, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or abide, as in an Inn, for a night, Jam. 4. 5. for after this manner of liberty it is, that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge, their Paraphrase thus begins, Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni, vastationi aut deletioni universali, The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition, vastation, or blotting out. A truth indeed secured by God's promises at large, chap. 8. 21. and 9 11. but no way pertinent to this place, where the Deluge itself is threatened. Only on occasion of the affi●●ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging, here, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this part of the Paraphrase, though alien to the place, seems to be begotten. But then for the former, as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the Paraphrase proceeds in relation to them, Anon spiritum meum filiis hominum indidi? Have I not put my spirit into the sons of men? an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another, which consequently may be resolved to be the general acception of the active Verb, and then that which is so put doth abide in it, as in a repository of some sort or other; such is a sheath to a sword, a prison to him that is put into it, a cabinet to that which is laid up in it, the body to the soul, as long as the man lives. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath, that sure is that breath breathed by God into man, Gen. 2. 7. by which he became a living soul (see Jam. 4. a.) Spiritum meum filiis hominum indidi, I have given my breath, or spirit, (afflatus Dei in Tertullian) to the sons of men, saith the Jerusalem Targum there, according to that of Seneca, Ep. 66. Ratio nihil aliud est quam in corpus humanum pars Divini spiritûs mersa, Reason is nothing else but a particle of the Divine spirit immersed in a man's body; and so in the Poet is a man's soul called  

— divinae particula aurae,   
a particle of the divine breath, or spirit. From hence the meaning of those words is clear, My spirit shall no longer be sheathed in man, that is, the souls which I have breathed or given to men, the sons of Adam, and which are sheathed in them, imprisoned, detained unprofitably, shall no longer continue or abide in them: so saith S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My spirit shall not always abide among these men, is in stead of, I will not suffer them to live any longer: and this, as a figurative obscure expression, is twice afterward set down more clearly, the Lord said, I will destroy man, whom I have created, from the face of the earth, v. 7. and the end of all flesh is come before me, and I will destroy them from the earth, v. 13. It must here be farther observed, that in the latter part of that third verse is added, first, the reason of that sentence of God; secondly, the space in his long-sufferance designed, before which was past, it should not be executed. The former in these words, For that he also is flesh, that is, extremely given to the satisfying of the flesh, that Age being a most carnal and abominable Age, used ordinarily by the Jews (under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge) for an example of all impiety; and that I suppose here meant also by, the earth was corrupt before God, ver. 11, and 12. the corruption there, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifying all manner of unnatural lust and villainy. And for the latter, it is evident that they were allowed sixscore years to repent in, and avert the judgement, and that Noah was sent to preach repentance to them by denouncing the judgement and building the Ark. Ecce dedi ut resipiscentiam agerent, Behold I have given them that space, that they might repent, saith the Jerusalem Targum. And accordingly this Age is ordinarily, and by way of Proverb, used by the Jews as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his patience and long-suffering to sinner's, before he comes to punish them. And when the judgement came upon that world of ungodly men, yet a remnant was delivered, Noah and his family in the Ark, from perishing in the waters. By this explication of that verse in Genesis, as it already appears how perfect a parallel that was of God's dealing with the Jews, giving them time to repent, delivering all that did repent, and destroying the whole nation besides; so it is evident that from thence this verse of S. Peter's may be interpreted. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison, or custody, or sheath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle, Rev. 18. 2.) are those souls of men that lay so sheathed, so useless and unprofitable in their bodies, immersed so deep in carnality as not to perform any service to God, who inspired and placed them there (and 'tis elsewhere a figurative speech to express wicked men, who are called prisoners, in prison, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 42. 7. and ch. 49. 9 and bound in prison, Isa. 61. 1.) they, the thoughts of whose hearts were evil continually, v. 5. To these Christ, that is, God eternal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in, or by, that Spirit by which he was now raised from the dead▪ where first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, according to the general opinion of the ancient Fathers of the Church, that he which of old appeared to the Patriarches was (not the first but) the second person in the Trinity, Christ the Son, not God the Father, and that those appearances of his were praeludia incarnationis, prelusory and preparative to his taking our flesh upon him. And accordingly those verses of the Sibylline Oracle, which introduce God speaking to Noah about the Ark, and setting down the speakers names by Numbers,  

(〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

* So Guil. Canterus rightly reads it, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* So again, Guil. Cent. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—)   
are best interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God Saviour, that is, Christ: for to those two words belongs all that is said in those verses; they consist of nine letters, four syllables, the three first of two letters apiece, and the fourth of the remaining three, of five consonants, and four vowels; and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described. See Canter. Novar. Lect. l. 1. c. 3. Secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached, or going preached, is but an idiom of the Sacred style, wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going, and such like words, are frequently used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expletives; so, to omit many more, Ephes. 2. 17. speaking of Christ after his departure from the world (in the same manner as here before his coming into it) and of his preaching by his Apostles, not personally himself, to the heathen world, S. Paul expresses it after the same manner as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and he went and preached peace. Thirdly, by his Spirit is evidently here meant that Divine power by which he was raised from the dead, after his crucifixion, and by which he means now to act revenge on his crucifiers after a while, if they repent not, but in the mean time to preach repentance to them. And that makes the parallel exact betwixt the matter here in hand and the story of the old world. Here men are divided into two sorts, v. 17. those that suffer for well doing, the pious, constant, yet persecuted Christians, and those that shall suffer for evil doing, the contumacious obdurate persecuting Jews and Gnostics; as there the violent and corrupt on one side, which were, after the hundred and twenty years, swept away with the Deluge, and Noah (and his family) on the other side, who by being set forth as an example of the godly, delivered out of temptations, 2 Pet. 2. 5, 9 appear to have been opposed and wronged by them. And therefore to prove (what was undertaken, v. 17.) that even in respect of this world, it is far better to be of the number of the persecuted, who shall be delivered, then of the most prosperous persecuters, which shall after a time be destroyed, as the example of Christ was very pertinent, v. 18. who having suffered a while, was raised in power to destroy the crucifiers; so the example of the old world is fitly made use of also, who are evidently pointed at not only by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirits in the sheath, or custody, or prison, (which so fitly agrees with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheathed in the old prophecy) but by that which here follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were disobedient of old, see Note g. (which clearly takes it off from belonging to the Gentiles of Christ's time, to which some interpreters are willing to apply the place) and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old defined by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when once God's long-sufferance waited (or without once, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the King's MS. reads it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it waited in the days of No, etc. which particular of God's long-sufferance, awaiting their repentance 120 years, and daily admonishing and reproaching them all that time (see Heb. 11. 7.) by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation of the ark, and his saving the remnant (as the son of Syrach calls it Ecclus 44. 17.) by this means, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through, or out of, the water (see 1 Cor. 3. Note b.) are very commodiously applied to S. Peter's present purpose also, Christ's deferring this vengeance on the Jews forty years after his crucifixion, being on purpose designed, first, to bring the crucifiers to repentance, secondly, to make trial of the patience and perseverance of the sincere Christians, and to deliver them peculiarly out of this deluge of destruction, Rev. 2. 7, etc. when all others, Jews and temporising Gnostics, were destroyed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Disobedient] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient is used for a course of great notorious sin, spoken of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperators, provokers, Heb. 3. 16, 18. against whom God's oath was gone out, that they should not enter into his rest, ver. 19 They are here certainly the wicked men of the old world, on whom the flood came, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world of the ungodly, 2 Pet. 2. 5. which are there joined with the wicked of Sodom. From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them, viz. the sin of unnatural uncleanness, or Sodomy, contrary to that breath of God breathed on them, the light of law, and reason, and nature, and the very soul within them. For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men, presently follows the decree of God to send the Deluge upon them. The sons of God, and of men, were certainly the worshippers of the one true, and the many false gods, and the marrying of those Idolaters was the means of ensnaring the godly in the heathen Idol-worships, and all the villainies in their practices, or sacrifices (as after it was Num. 25. 2.) This is there in general expressed, v. 5. by, The wickedness of man was great upon the earth, meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness, villainy (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mat. 23. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness, Luc. 11. 39) and v. 11. by, The earth was corrupt before God, and filled with all violence, by corruption signifying these unnatural lusts, so ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  corruption and being corrupted (see Note on 2 Pet. 1. b. and 2. b.) and by violence either the same again in the most enormous kind, such as was by the Sodomites offered to the Angels (see Note on 1 Cor. 5. h.) or else persecuting all others that would not go on with them in all their riotous courses, and both together expressed v. 12. by one of them, corrupt, And all flesh corrupted his way, and both again by violence, v. 13. The end of all flesh is come before me: for the earth is filled with violence. So that either of these single, or, which in probability is all one, both together, is the notation of the sin for which the flood came, and the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that of old were disobedient in this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. The like figure] The King's MS. reads O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. where O in Capital letters (as that whole book is written) signifies oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in an Inscription of an ancient cup in Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so in an old Copy in Magdalen College in Oxford it is clearly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype of which. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may perhaps be here fit to note that, as it is certainly best rendered Antitype, to reserve the signification of the Greek, whatsoever shall here appear most fitly to belong to it, so the Greek is capable of very distant senses. For first, it signifies (not a like, but) a contrary. So in 
* in Hi●●●n●  Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matters of favour are done by the Prince himself, but the contrary by other men. So saith Hesychius of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifies contrariety or contradiction; and so we know the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ordinarily imports. And this the place would not unfitly bear, that Baptism is quite contrary to the Ark of Noah, but yet saves as that saved. There the destruction was by water, and only they were saved which got into the Ark; but here water is the means of saving from destruction, and they perish which have not this immersion or baptisine here spoken of. Beside this there is a second notation of this word, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra, and so it may here be fitly rendered. For when it is compounded in the notion of pro, it notes in stead of another, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proconsul, is he that supplies the Consul's place, is in his stead. And so it may be here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptism in stead, or supplying the office of the Ark, saves us now. In this sense Antitype is ordinarily taken among us for that which (is not itself a type, or figure, but) supplies the place of some former type; so purity of the heart is the Antitype of Circumcision, that is, that which is now by Christ required in stead of that ceremony among the Jews. But beside both these, there is a third notation of the word, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a copy, differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as the impression in the wax differs from the engraving in the Seal. So the Old Glossary renders both those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by exemplum & exemplar. And thus is the word used, Heb. 9 24. and generally in the Ecclesiastic writers, and is best expressed by parallel, or answerable, and may so here fitly be rendered, parallel whereunto Baptism—    

CHAP. IU.  
1. FOrasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath note a suffered 
* or, to the flesh, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the flesh, hath ceased from sin,]  
Paraphrase 1. Ye must therefore, seeing Christ hath suffered for you, resolve to follow and imitate him in suffering also, or dying with him, viz. dying to sin (see v. 6.) or ceasing from it, as he that is dead, or hath crucified the flesh with affections and lusts, always doth,  
2. That 
† ye should no longer live the rest of your time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.]  
Paraphrase 2. That for the remainder of the life that ye live, this frail mortal life, ye live no one minute longer in obedience to those lusts, or compliance to those appetites that are ordinary among men, but in perfect obedience and compliance to the will of God.  
3. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, note b excess of wine, revel, 
* drink, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  banquet, and abominable idolatries:]  
Paraphrase 3. For ye have sure continued long enough in those heathenish villainies, so ordinary in the Gentile world, ye have sufficiently gratified them by accompanying them in unnatural acts of uncleanness (see note c.) and carnal lusts in drinking of wine, amorous addresses (see Rom. 13. e.) Bacchanals, and those detestable sins of lust used in the idol-worships of the Gentiles, see note on 1 Cor. 5. 1.  
4. Wherein they note c 
† wonder & blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  think it strange that you run not with them to the same 
* confusion  excess of riot, speaking evil of you:]  
Paraphrase 4. Who wonder as at a strange thing, and reproach d and fail at you, if you make any scruple of those unnatural abominable sins which are not to be spoken of, or refuse to run on headlong with them to the commission of them:  
Who shall give account to him that 
† hath in readiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is ready to judge the quick and dead.]  
Paraphrase 5. Who shall be most sadly accountable to God the judge of all the world, who hath all the actions and thoughts of men, dead and living, so ready to him, that he can pass a most just sentence on them whensoever he pleases, and will certainly are long so deal with the provoking sinners, Jews and Gnostics of this age, as he hath dealt formerly with the like through all times, since the beginning of the world.  
6. For, for this cause was the Gospel preached also to them that are dead, that they might be 
* judged to the flesh according to men, but live to the Spirit according to God  judged according to men in the flesh, but live according to God in the spirit.]  
Paraphrase 6. For thus hath he formerly proceeded with the sinners of the old world (see note on c. 3. f.) and all others that are now long ago dead, first preached to them, (when they were alive) as now unto us, and made known his will and commandments on this one design, that they might mortify all sinful lusts, reform their vicious abominable ways, and so suffer to the flesh (see note a.) and for the future live new lives, obey the commandments of God.  
7. But the end of all things is at hand: be ye therefore sober, and watch unto 
† prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prayer.]  
Paraphrase 7. But that great fatal destruction to the obdurate Jews, so oft spoken of by Christ and his Apostles (see note on Mat. 10. g. & 24. c.) is now near at hand, which is an obligation to all care in performing all acts of piety, in praying for the averting of God's wrath, and securing you from being overwhelmed in it: and to that end there is nothing so necessary as sobriety, in opposition to the sins forenamed v. 3, 4. and care and vigilance that the day of visitation come not on you unawares.  
8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.]  
Paraphrase 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians, (the contrary to which, the contentions and factions of the Gnostics, shall concur with their other villainies to involve them in the vengeance that befalls the persecuting Jews.) For this added to repentance from all those other dead works, is the likeliest means to propitiate God and avert his judgements from you: see Jam. 5. 8.  
9 Use hospitality one to another without 
* murmurings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grudging:  
Paraphrase 9 Every one as he hath received wealth or any other good thing, so distributing it to them that want; as counting yourselves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.  
10. As every man hath received the gift, even so minister the same one to another, as good stewards of the 
† various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  manifold grace of God.]  
Paraphrase 10. Every one as he hath received wealth or any other good thing, so distributing it to them that want; as counting yourselves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.  
11. If any man speak, let him speak as the oracles of God; if any man 
* distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for ever and ever. Amen.]  
Paraphrase 11. He that teacheth the people, let him do it with that uprightness as becomes one that is a steward or dispenser of the oracles of God: He that exercises liberality to the poor (see note on Luk. 8. a.) let him do it in proportion to that estate which God hath given him: that so God may be glorified in his gifts, that is, receive honour by that use which is made of them, by your obedience to the Gospel of Christ, who is God blessed for ever. Amen. (See Rom. 9 c.)  
12. 
12 Brethren, be not amazed, or much troubled at the terrible fire of persecution and affliction which is among you at this time; it is that which God sends for your trial, and 'tis no strange or new thing to have such things befall Christians:  Beloved, 
† wonder not, or, be not surprised at this burning, or casting into the fire that is among you, and is befallen you for your trials, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  think it not strange concerning the note e fiery trial which is to try you, as though some strange thing happened unto you:]  
13. But rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.]  
Paraphrase 13. But count it matter of joy to you, that thereby you are made like unto Christ in suffering: and then as there was a resurrection of Christ after his suffering, and that resurrection the more glorious, because of that forerunner; so after these sufferings of yours, there will be a glorious revelation and coming of Christ, that spoken of Mat. 24. (see note on 2 Thess. 1. a.) to the destruction of those crucifiers of Christ, and persecuters of Christianity, after which you shall have a great calm and tranquillity, and that will be matter of exceeding joy to you.  
14. If ye be reproached for the name of Christ, happy are ye; 
* for the state of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the King's Ms. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of power) and the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the spirit of note f glory and of God resteth upon you: on their part lhe is evil spoken of, but on your part he is glorified.]  
Paraphrase 14. In the mean, whatsoever contumely or persecution ye suffer for your Christian profession's sake, it is the happiest thing that could befall you: For by your being reviled for being Christians, it seems the very same condition which was in Christ incarnate, and wherein his power was most evident, and the very spirit and temper of God is in you; which temper of Christ is looked upon with reproach by them of the world, not conceiving how suffering an become a God, but by you, who have imitated it by your own sufferings, it is commended and glorified.  
15. 
15 But I desire not that any of you should be so in love with sufferings from the heathen powers, as to do aught that may justly deserve it from them, as by any act of murder, stealth, assuming or pretending authority to make others, that belong not to your charges, to perform what you term their duties.  But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as note g a busybody in other men's matters.]  
16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.]  
Paraphrase 16. But if keeping himself innocent from these and the like, he yet fall under persecution for the faith of Christ and discharge of his Christian duty, let this be matter of rejoicing to him, and of thanksgiving to God,  
17. 
17 That there being a first and second draught of bitterness, that is, of punishments for men, one by way of chastisement or exercise, the other for utter excision, or one in this world, the far lighter of the two, the latter to come in another world, much more formidable, and the former now sometimes befalling the dearest servants of Christ, this is the time or season for that to fall on you. And if it be so, what is this but a very ominous sign, that it will be very heavy and insupportable to the wicked, the obdurate crucifiers of Christ, and persecuters of Christianity, whose portion is that other far bitterer part of the Cup, which is reserved for them even in this world, a fatal excision now suddenly approaching? after the righteous have been sufficiently tried, than their rod is to be cast into the fire, and so an utter destruction of the obdurate Jews (see Luk. 23. 31.) and that in an heavier manner in another world after this life.  note h 
† That it is the season that judgement should begin  For the time is come that judgement must begin at the house of God: and if 
* the first be from us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it first begin at us, what shall the end be of them that obey not the Gospel of God?]  
18. And if the righteous 
† hardly escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  scarcely be saved, where shall the ungodly and the sinner appear?]  
Paraphrase 18. And if the righteous have a compensation, or portion of misery in this life, Prov. 11. 31. and, though he escape, yet do it through many afflictions, then how fearful is the expectation of ungodly sinful men?  
19 Wherefore let them that suffer according to the will of God, 
* commit their souls or lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  commit the keeping of their souls to him in well-doing as unto a faithful Creator.]  
Paraphrase 19 By all this it appear to be most reasonable, that they that suffer in Christ's cause bear it patiently and quietly, never doing or attempting any unlawful thing to cast the cross off from their own shoulders, but committing their lives and every thing to God, who having created all, and so being able to preserve them as easily, if he please, and being most certain to perform all his promises to every faithful servant of his, will certainly preserve them, if it be best for them, and if he do not, will make their sufferings a passage to and enhaunsment of their glory.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Suffered in the flesh] What is here meant by suffering in the flesh, (or, as the King's MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the flesh) which we are to do by way of correspondence to Christ's crucifixion, doth not only appear by many other phrases elsewhere, as being dead to sin, crucified with Christ, noting thereby mortification and forsaking of worldly sinful courses; but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath ceased from sin, which refer the phrase here to reformation of wicked lives not to suffering of afflictions, as the words might be thought to signify. And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men, but to the will of God. Which verse if it be compared with that harder phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judged to the flesh according to men, v. 6. it may possibly give some light to the explication of it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men, ver. 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the flesh according to men, v. 6. noting thereby the customary sinful lusts of the Gentiles, as on the other side, the will of God, v. 2. is all one with the spirit according to God, the godly spiritual inclinations & dispositions: and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living no longer, that is, dying, be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be judged or condemned, or sentenced to death? For when all the phrases that belong to Christ's sufferings, Crucifixion, Death, Burial, are applied by accommodation from Christ to the Christian, in respect of his dying to the flesh, to the world, to sin, and when the opposite to being judged is living, (and when that opposition is strictly observed in all other parts of the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men) why should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or condemned, which is the thing immediately preparatory to execution, be taken here (though not often elsewhere) for execution, or suffering that sentence; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judged to the flesh, be all one with dead to the world or flesh, that is, mortifying all sinful lusts, opposed to living according to God, to the spirit, an holy and godly life? Another notion these words, v. 6. may be thought capable of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (speaking of penitent sinners involved in a common ruin) that though as far as men can see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men, they be judged in the flesh, swept away in the calamity, in respect of their bodily outward condition, yet they are at rest, and so in their soul or spirit live with God. If suffering in, or to, the flesh, v. 1. did belong to afflictions, this than might probably be the meaning of v. 6. But the former being otherwise determined by the Context, this latter will best be interpreted by analogy therewith.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Excess of wine] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus; the word signifies a drunkard, one impetuously given to wine. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an immoderate desire of wine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Think it strange] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wonder as at a new or strange accident. So in Polybius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to think strange and doubt as at a paradox; all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be surprised with some unexpected event. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Phavorinus, and proportionably in the Passive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be stricken on a sudden, or amazed: so here again, v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he not surprised, amazed, astonished, or vehemently affected with wonder, at that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is among you.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Excess of riot] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying confusion is a general word, and would not much tend to the illustrating of the other, did not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us what kind of confusion it was, viz. a confusion of sexes in committing those base sins; for so saith he of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it notes those filthy abominable pollutions: and accordingly Hesychius having rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interprets the latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollities, the word so commonly used for effeminacy, and particularly for these base sins. Another notion of this word there is (the primitive, I suppose, whence this is by Metaphor derived) for ponds or cavities which are filled with the sea at the time of flore, and will carry boats at such times to the main land, and to cities built there. So saith Strabo 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Ptolemy calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Humber in England is by him expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in all probability for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And this overflowing of the sea is very fit to express this of extravagant enormous lust (See Note on Judas b.) Agreeable to this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here also joined with it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pavorinus; it notes incontinence, and lasciviousness, or filthiness, which what it signifies in that writer, will appear by the account which he gives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. that principally and properly it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sin mentioned Rom. 1. 26. from whence, saith he, there was a city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where such unnatural villainies were ordinarily committed: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness, but that especially of the basest and foulest sort, as may appear by his rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that these two words signifying each of them so unsavourly, are joined together to denote those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable practices of the Gentiles in their idolatries, v. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Fiery trial] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will easily be defined from the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies two things, to persecute, and to set on fire. So Psal. 10. 2. where the Hebrew is rendered by us, the wicked doth persecute the poor, the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor is set on fire. And so again. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to try, (either as gold is by the fire or as men by afflictions) is by the LXXII. Psal. 17. 3. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly will signify in general, any kind of adversity or sharp persecution, which (as fire blown up into flames, to gold or other metals is the means of exploring and purifying them) is in like manner here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, befallen them for their trial. Thus Prov. 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, casting into the fire is the trial for silver and gold, and Psal. 66. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast cast us into the fire, as silver is cast into the fire, unless perhaps that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast tried us as silver is tried, and so in other places of the Old Testament. The word we have again, Rev. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  18. 9 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render the smoke of her burning, or being set on fire. If this be now applied to the Jews in general at that time, it may then be fitly interpreted of the great combustions and seditions caused by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelots and seditious, oft mentioned by Josephus, which raised such stirs among them, and brought such heavy, bloody slaughters upon them before their destruction by the Romans, and not only in, but out of Judaea. And in opposition to these perhaps it is, that they are advised to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots of that which is good, for so the King's MS. reads in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitators or followers, c. 3. 13. and accordingly now, when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction or fatal excision was but approaching, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of as already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen among them, and so may fitly be the forerunner of their destruction, as Josephus observes it was. But if it be more strictly applied to the Christians to whom S. Peter writes, it must then signify the persecutions which, from the Jews and Gnostics, fell on the pure and Orthodox Christians, wherever Christianity was planted in the Provinces, and was particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the exploring and trying them, the malice of the persecuters being such (and no other means of appeasing them, save the denying of the Faith, or, by compliances, seeming to do so) that whosoever was not sincere, was sure to be tempted out of his profession.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Glory] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is answerable to the Hebrew Schechinah the appearing of God by Angels, or any other glorious way, hath been often said, Note on Mar. 1. 2. (see 2 Pet. 1. 3, 17. and Judas 24.) and that that also signifies that eminent way of God's appearance (which is therefore called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Incarnation and being of Christ here on the earth, hath been formerly noted also, on Joh. 1. c. So 2 Cor. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a. the glory of God in the face of Jesus Christ, is the glorious exhibition of God, so visible in Christ here on the earth. And so most probably here it signifies; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the state or condition of Christ when he was here upon the earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with which is here fitly joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the spirit of God (so Christ incarnate was, God blessed for ever) that is, the same way of dispensation and oeconomy which was used on Christ when he was here on earth (see Note on Luk. 9 e.) And that this is the meaning of it here, will be judged by the Context, which pronounces them happy that are reproach for Christ's name; because by that means they are made like Christ, that prime person that suffered for well doing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. A busybody] What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, will best be guest by observing first, that it is here joined with other great and gross sins, Theft, Murder, Evil-doing; secondly, by comparing it with another word of near signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thess. 3. 11. (against which the Apostle exhorts, 1 Thess. 4. 1.) This crime is either of a lower or higher sort; the first is idleness, the second improves it into sedition. Against the former the Apostolic doctrine did proceed by way of censure, that they were not to be acknowledged in the Catalogue of those poor that were to be relieved by the Church out of the public stock, but rather under the title of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorderly persons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  used as thiefs (with whom they are here placed) which were to be sold as slaves, forced to labour, and so taken off from their idleness and meddling with other men's matters. Thus among the Egyptians idleness was a capital crime; among the Lucani, he that lent money to any idle person was to lose it; among the Corinthians the slothful were delivered to the carnifex, saith Diphilus. Another higher than this there was, of undertaking to have the charge of those that do not belong to them; a fault which at this time was very observable among the Jewish Zelots, who pretending to and promising themselves a perpetual immunity from all power of men (as the only children of God, which were not therefore to be under any man, particularly under Heathens, but to enjoy an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immunity) would force all men to join with them against the Romans, that is, against the public peace, calling themselves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and saviours of the nation, and plundering all that would not be as active and seditious as themselves. Such as these were very rife at the time of writing this Epistle, and might justly be here ranked with thiefs and murderers, being most eminently both of these, under pretence of zeal to the Law, and making all men perform their duty.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. For the time—] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will most conveniently be joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 16. as the matter of the Christians joy, and occasion of his glorifying God, that this is the season of judgement's beginning at the house of God. For there being two parts of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgement, the one tolerable, the other intolerable, the one for advantage of the sufferer, the other for the greatest disadvantage, the one here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the beginning, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first part, of the judgement, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end, or tail of it, the one assigned to pious men▪ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God, the other to the impious, obdurate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient (see c. 3. g.) it must needs be looked on as an happy condition, and that which is matter of joy and not of sorrow to any, that they have their part in the former of these, and not in the latter of them. What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end here is, may perhaps be questioned, whether any vengeance in this life, or that greater in another life. But the answer is easy: it belongs primarily to the vengeance that here should light upon the obdurate Jews, their utter excision now approaching, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable; but this not to exclude, but to be the entrance on that sad arrier, the dregs of that bitter cup in another world. What is here addded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the righteous scarcely escaping, is thaken from Prov. 11. 31. where that which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is from thence rightly rendered by our English, behold, the righteous shall be recompensed on the earth, is by the Septuagint (by mistake, as it is probable, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some other word) rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the righteous hardly (that is, not without some difficulties and persecutions) escapes; where, as the recompense on earth, which the righteous meets with, is the punishments and afflictions which befall him in this life, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must be the temporal preservations here, or immunity from afflictions, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly saved, his bearing some sharp pungent part of them, but those not comparable with that other part of God's cup of trembling, which expects the ungodly both here in a remarkable destruction, and in another world.    

CHAP. V.  
1. THE Elders which are among you I exhort, who am 
* a fellow-elder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that 
† is ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be revealed:]  
Paraphrase 1. The Bishops of your several Churches (see note on Act. 11. b.) I exhort, who am myself employed here at Rome to govern the Church, one that attended Christ at his crucifixion, and was also at his Transfiguration present at that discourse concerning the glory that should be consequent to his death (see 2 Pet. 1. 16.) the remarkable destruction of his crucifiers, and deliverance of his faithful disciples (see note on 2 Thess. 1. 6.)  
2. Feed the flock of God which is among you, 
† governing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;]  
Paraphrase 2 Take care of your several Churches, and govern them, not as secular rulers by force, but as pastors do their sheep, by calling and going before them, (Psal. 80. 1.) that so they may follow of their own accord; nor out of consideration of the gain which may be made by receiving the contributions of the Church put into your hands, as secular rulers again make gain of their government, but so ruling them that they may obey your doctrine and example cheerfully;  
3. Neither note a as 
* having dominion over your charges  being lords over God's note b heritage, but 
† becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being ensamples to the flock.]  
Paraphrase 3. Not making those advantages of them that are under you which the Procurators or secular governor's do of their Provinces, but contenting yourselves with the portion belonging to you, and walking Christianly and exemplarily before them.  
4. And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.]  
Paraphrase 4. And when Christ, which is your ruler and governor, as you are rulers of other men, shall come to judgement, you shall assuredly receive from him a crown, which is not made of such fading materials as those in the Olympic games, but one that fadeth not, a crown of glory (see note on 1 Cor. 9 25.) a reward of your good (that is, eminently good) work, or office, 1 Tim. 3. 1. See note a.  
5. Likewise ye younger, submit yourselves unto the elder: yea, 
* or, all of you toward one another put on humility, for the King's MS. leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all of you be subject one to another, and 
† put on as your badge  be note c clothed with humility; for God resisteth the proud, and giveth grace to the humble.]  
Paraphrase 5. And in like manner all inferiors must live obediently under their Bishops, and so must all of you be subject to those that are set over you (see note on Jam. 5. h.) putting on humility as your badge; Or, and so must all of you put on humility as your badge: For God, saith Solomon, setteth himself against the haughty and disobedient, but is very favourable to the meek and obedient.  
6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in 
* or the season of visitation, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  due time:]  
Paraphrase 6. Submit yourselves therefore in all obedience to all those that are placed over you by God, that he may in that great season of retributions, both here in the time of visitation (see note on c. 2. 9) and hereafter in the day of doom, exalt and reward your humility.  
7. Casting all your 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitude  care upon him; for he careth for you.]  
Paraphrase 7. And whatsoever difficulties ye have to wrestle with, be not anxiously solicitous about them, but refer all to God's guidance, either to avert or enable you to support, for he hath a particular care of you, and will not let any thing befall you, which is not really best for you.  
8. Be sober, be vigilant, because your adversary the devil, as a roaring Lion, walketh about seeking whom he may devour:]  
Paraphrase 8. Observe carefully all the rules of sobriety and vigilance, or diligence; for the devil, that upon all occasions indicteth and accuseth you before God, is always watching advantages to get you into his power and reach, and useth all means to that end, as a Lion doth roaring, to fright and amaze, and so catch his prey:  
9 Whom resist 
* firm by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  steadfast in the faith; knowing that the same afflictions 
† bef●ll your brotherhood which is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are accomplished in your brethren that are in the world.]  
Paraphrase 9 Whose temptations can bring you no hurt but by your yielding to them, and therefore it concerns you to resist him with all constancy and fidelity, making use of the shield of faith, Ephes. 6. 26. to repel all his assaults, that being the tried instrument of overcoming the devil as well as the world, 1 Joh. 5. 4. and for your encouragement to constancy, you cannot but know that you are not the only sufferers in the world, but that the Christians at Rome, v. 13. and in other places, suffer in the very same manner that you do.  
10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, 
* himself restore you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, shall himself restore, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make you perfect, establish, strengthen, settle you.]  
Paraphrase 10. But the same God of all mercy and consolation, who, by revealing Christianity to you, hath advanced you to a capacity and (if you be not wanting to yourselves) to the possession of his eternal glory through the sufferings of Christ, by his special providence restore you to a peaceable quiet condition of serving him, after there your dispersions are over (see note on 2 Cor. 13. c.) and by that means confirm you to hold out to the end.  
11. To him be glory and dominion for ever and ever. Amen.]  
Paraphrase 11. And his holy name be for ever blessed and magnified by us all. Amen.  
12. By Silvanus 
† a brother faithful to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a faithful brother unto you, (as I suppose) I have written briefly, exhorting and testifying that this is the true grace of God wherein 
* ye have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye stand.]  
Paraphrase 12. I have written this short Epistle to you by Silvanus, I take it, a worthy and faithful person, persuading you thus to persevere, and assuring you that this which I now preach to you is that faith which was at first received and believed by you, wherein ye have continued so long.  
13 The Church that is at Babylon note d 
† your fellow-chosen  elected together with you, saluteth you, and so doth Marcus my son.]  
Paraphrase 13. The Church which is at Babylon (that is, Rome, parallel to Babylon in many things) which is your partner in the faith, saluteth you, and Marcus one of my first converts, or children in the faith.  
14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.]  
Paraphrase 14. Let that kiss, the token of charity, be from me begun to you all, (see Rom. 16. c.) I salute and wish all prosperity to all the Christians among you. So be it.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. As being lords] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, to have and exercise dominion. What this is, will appear by that place of the Gospel, Mat. 20. 25. where 'tis explained by the practice of the heathen rulers, Kings or Emperors over them, who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (both to the same sense) act as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lords, masters of their people; and that not only by dominion over their persons, but over their estates too, so far as to maintain all their state out of the people's purses by way of tribute and taxes. This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 28. to be served or benefited by their subjects, the same that Xenophon means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Praef. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. being profited by them: and 
* Stob. p. 486.  Callicratides the Pythagorean in his book of the felicity of families, intimates the same by his definition of despotic government, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which respects the rulers own profit, and not the subjects. For this is the manner of the Kings of the nations (and consequently will be so of their King, if they will have one) 1 Sam. 8. 11. to receive tributes and the like from their subjects, and to be maintained by them in all their splendour and greatness that belonged to them, all the pomps and expenses of their families and courts being fetched out of their subjects purses and persons. Which consideration would, saith Samuel, make them think their present estate under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (being governed by God immediately) much better to them, v. 18. And that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to behave themselves after the manner of these, to use their power in order to their own profits and greatness (like those Neh. 5. 5. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used.) And this is here forbidden the governor's of the Church, they may not make this their manner of ruling, to exercise this power over their flock, but to give them examples of all kind of Christian virtue, and so neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strikers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  imperious, masterly persons, ruling roughly and harshly, and in ostentation of their power, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  covetous, griping, making advantage of Ecclesiastical power to squeeze gain out of men. Which two things are so severely interdicted the Ecclesiastical ruler, 1 Tim. 3. 3. & Tit. 1. 17. and perhaps are intended here also, v. 2. the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not forcibly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in an Active sense, not using violence toward the flock, and the latter by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making filthy gain, that is such as the use of their power over the flock brings them in, over and above that proportion which by the Church is allotted for their maintenance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Heritage] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be the several provinces over which each of the Governors (mentioned together in the Plural v. 1.) are placed. So Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lot of ministry and Apostleship, is that charge or portion assigned by lot to Mathias, whither he was to go and officiate and preach the Gospel: From which division then made among the Twelve at their setting out on their travails to plant the Gospel, they and all others ordained by God to be Apostles or Bishops, had afterward their provinces to govern, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule as Pastors and Bishops, v. 2. when they were converted to Christianity: As among the Romans, the Province which such a Proconsul was to administer or govern, was his lot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lordship. In relation to these Provinces among the Romans, over which Procurators, or Praetors, or Proconsul's were set, or to which they were advanced, as to a Magistracy or preferment, and raised great wealth there from their Provinces (as Cicero tells us of Verres and the Praetor of Sicily) it is, that here the Apostle commands the Bishops not to bear rule as they do over their Provinces (that is, by force, and with gripping and squeezing wealth out of them, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Note a.) but to rule them as Pastors do a flock, going before, and so conducting them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming examples of the flock, after the manner of the sheep in those parts, where the Pastor going before, the sheep hear his voice and follow him, and that, as it is here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and cheerfully.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Clothed] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, is particularly set down by Julius Pollux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. c. 18. in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Upon the servants coat is added a little white garment called by this name; by which it appears to be a habit peculiar to servants, and by what Hesychius and Phavorinus say, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies being bound, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band,) it appears to be some kind of girdle or belt; and agreeably Hesychius and Phavorinus explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Egyptian girdle. This as it is a belt, or girdle, is an emblem of obedience, and much more so as that girdle was proper to servants; and so 'tis here used by the Apostle to denote humility to those that are placed over them, as their badge by which they may be known to be servants of Christ. That it is no barbarous word, see Photius Epist. 156. who citys out of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Apollodorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I gird it upon me: which agrees with the notion of a belt which we have given of it.  
V. 13. Elected together] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call or cull out, are in effect all one, and agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church, are so too, noting the society and assembly of Christians, as they are separate from the world, and in that respect said to be called, or picked, or culled out of it. Thus I suppose the word is used in Ignatius' Epistle to the Trallians, or by the interpolator, if that be not the original reading, where speaking of Bishops he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesia non est coetus evocatus, aut peculiaris, that is, in effect the Church is not a Church of such as it ought: And so it must be understood by those words which follow in Videlius' copy; and if they were not written by Ignatius, seem to be a Scholion to explain them, and as such, to be added to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a collection of Saints, not an assembly of pious men. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify that Church which was planted together with them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their sister-Church; see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle, in the second year of Claudius, is collected by Baronius, and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be resolved to signify Rome, (see Euseb. l. 2. c. 14. and Jerom. De Scriptor. Eccl. in Marco) so called, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the great splendour of that city, saith OEcumenius, or else because of the great confusion of Idolatry which S. Peter found there, (see Rev. 18. Note a.) And so the Church in Babylon, the Christians in that heathen city of Rome.     

THE note a SECOND EPISTLE GENERAL 
* of the Apostle: for the copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  OF PETER.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat this second Epistle of S. Peter was not at first received in the Church of Christ with so universal an agreement and consent as the former, may be concluded from Eusebius and others of the Ancients. But that either it was not received into the ancient Canon, or not acknowledged to be written by that Apostle, is the too hasty affirmation of some few later writers. For the confirming of which, because the posthumous Annotations of the most learned and judicious Hugo Grotius (a person which hath deserved so extremely well of this last age) have offered a special argument, it will not be amiss briefly to consider it. It is this; Peter, as all know, died under Nero; but this Epistle, as it is there suggested, at least the third Chapter of it, was written after the destruction of Jerusalem. This is attempted to be thus proved: because no Christian ever believed that the end of the world would come till after the destruction of the Jewish state (but that soon after that it would come, was the opinion of many;) whereas, saith the objection, the writer of this Epistle arms his readers with patience in expectation of the last day, if it came not so soon as they expected. Hereupon the conclusion there is, that Simeon, the Bishop of Jerusalem next after James, is probably to be deemed the writer of this Epistle, who lived after the destruction of Jerusalem, till Trajan's time, and then was crucified. To make this good, these inconveniences are presently foreseen, which this opinion must necessarily fall upon. One from the beginning of the Epistle, where he is styled Simon Peter, (which cannot belong to Simeon Bishop of Jerusalem, who was not called Peter) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ, which as little belongs to Simeon, whose predecessor James in his Epistle styles himself no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus Christ. A second from c. 3. 15. where he calls the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our beloved brother. To these inconveniences the only expedient that is there offered is this conjecture (Puto titulum fuisse, etc.) that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter should be left out in the Title, and so likewise the word Apostle, and so the form be reduced to that of James and Judas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simeon the servant of Jesus Christ; and so likewise that the words rendered, our beloved brother, were not in the ancient Copies. But of this there is not pretended any colour of authority from any ancient Copy, but only, Credo ita comperturum si quis antiquiora quam nos habemus Epistolae hujus exemplaria invenerit I believe that he which shall meet with more ancient copies than those which we now have, will find it thus. Which as it is an acknowledgement that no copy which we now have favours this conjecture, and so that it is deprived of all authority or probable ground, so it is an evidence of the infelicity and great injury done to learned men, whose notes and all their most sudden conjectures, which never passed the Author's review, or second, maturer thoughts, are indifferently put together, and set out by others after their death. For it is not imaginable that that most judicious learned man, who was so great a master of reason, and so seldom or never assumes to put off any opinion of his own upon his own Puto and Credo, thoughts and beliefs, or conjectures, should thus leave out words and expressions upon his own fancy, without any pretence of any one Copy to assist him. This will be yet more strange, if it be remembered first, that ch. 3. 1. this is said to be a second Epistle, written much to the same purpose with the former, which is very agreeable to S. Peter's being the Author of it, the former being wholly bend to fortify the Christian sufferers in their constancy against the baits and seductions of the Gnostics, but can no way be compatible to simeon the Bishop of Jerusalem, of whom no records of those times tell us that he ever wrote any, and of whom it is not by those Annotations pretended that he wrote two Epistles. Secondly, that ch. 1. 16, 17. there is a whole passage which cannot possibly belong to Bishop simeon, but signally doth belong to the Apostle Peter, that of having been on the holy Mount with Christ, and hearing those words, This is my beloved son, etc. which certainly belongs to the Transfiguration, Mat. 17. where only Peter and James and John were present with Christ. And it is as strange, which on those verses is said in those Annotations, first, that these words must not be referred to the Transfiguration on Mount Tabor, but to that other passage, Joh. 12. 28. (whereas H. Grotius in those Annotations (which are known to he his) on Mat. 17. distinctly applies the words to that on Mount Tabor.) And secondly, that when the voice Joh. 12. 28. was in the other words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have glorified, and will glorify again, it is there suggested, that the words, This is my beloved son, etc. were put in by some scribes who took the Epistle for S. Peter's. For which again there is not the least proof offered from any Copy ancient or modern: So unhappy are all those conjectures in this matter, and so injurious to him whose name they have assumed to give them authority. 'Tis true, there is some show of proof offered there, that the phrase, holy mountain, ver. 18. cannot belong to mount Tabor, being used by the Hebr. only for the mount Moriah where the Temple was. But that argument is of small validity, because though Moriah be ordinarily styled the holy mountain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and no other vouchsafed that title by the Jews, because of God's presence peculiar to the Temple, which gave it the title of holiness; yet it is certain that other places, where God hath appeared to be present by his Angels, have by the Jews and God himself been acknowledged and styled holy (as when Moses is commanded Act. 7. 33. to put off his shoes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the place where he stands is holy ground) and it is evident that that glorious appearance, and cloud, and voice at mount Tabor were evidences of this presence, which might therefore, by analogy with the Sacred style, denominate it an holy mountain. To this purpose it is farther evident that S. Judas ver. 18. speaking of the scoffers that should come in the last time, walking after their own lus●●▪ citys that prediction from the Apostles of our Lord Jesus Christ, ver. 17. where it is reasonable to believe that this Epistle ch. 3. 3. is referred to, (as indeed a great part of the argument of this Epistle is there made use of:) for in it those very words are met with, (and are not so in any other Apostolic writing) Knowing this first, that there shall come in the last day's scoffers, walking after their own lusts. From all these premises considered, it is abundantly clear, that if there be truth in this Epistle, (which they that acknowledge it a place in the Canon, and only question its being written by S. Peter, cannot well be allowed to doubt of) or if S. Judas say true, then S. Peter was the Author of it: For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed, the title of Simon Peter, the addition of an Apostle of Jesus Christ, the mention of a former Epistle, the having been with Christ on mount Tabor, the being called an Apostle of Christ by S. Judas; all which in all copies stand unmoved, to secure the authority of this Epistle, and to convince us of the Author of it. As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem, etc. it is void of all force. For, (to grant all the former parts of it, that S. Peter died under Nero, that that was before the destruction of Jerusalem, that all Christians expected that destruction before the end of the world;) First, it doth not follow, that if this Epistle were written by simeon, it shall therefore fall to be after the destruction of Jerusalem: for James the first Bishop was put to death, and so simeon succeeded in that See, 8 years before the destruction of Jerusalem, and 5 years before the death of S. Peter. Secondly, it is not true which is suggested in the argument, and on which one thing all the validity of it depends, that this Epistle was written after the destruction of Jerusalem. And for the only proof of that, taken from hence, that the Author of this Epistle arms his readers with patience in expectation of the last day, that is as far from truth also, there being no word in this Epistle to that matter. One passage there is which refers to the end of the world, chap. 3. ver. 7. but not as approaching or conceived by any to approach: But the other passages of the coming of the day of the Lord as a thief, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the like, belong all to that judgement on the Jews, expressed in like phrases by Christ, Mat. 24. and by the Apostles in their Epistles, and not to the day of universal doom or destruction of the whole world, (see chap. 3. Note d.) Having thus answered the pretensions against the Author of this Epistle, it remains that we inquire of the time of writing it, which by c. 1. 14. may justly be concluded to have been a little before his death, and that in the time of his last danger before his Martyrdom, from the evident approach whereof, or revelation concerning it, he affirms himself to know that the time of his putting off this his tabernacle, that is, his death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is very suddenly to come, very near at hand. That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero, to defend, and comfort, and confirm the Church that was persecuted there, hath been reasonably concluded by Chronologers. And in this year, Anno Chr. 67. about the beginning of October, they are both thought to be cast into prison, and soon after put to death. And then this is the most probable time for the writing this Epistle; which being so near the war, on which followed the destruction of the Jews, it is evident what occasioned the writing of this Epistle (and S. Jude's, which being on the same subject must be dated about the same time) viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with, by the destruction of their persecuters. The certainty of which he declares, as also the reasons of its being thus long delayed, and the undiscerniblenesse when it comes, fortifying them also against the infusions of the Gnostics, who took advantage of the continuing of their persecutions so long, and much solicited and assaulted the constancy of the afflicted Christians; of whom he therefore warns them, and that by foretelling that they should be soon destroyed also, and all that were corrupted by them.  

CHAP. I.  
1. SImon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us, 
* in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the righteousness of God, and our Savour Jesus Christ;]  
Paraphrase 1. Simon, by Christ, whose disciple I was, surnamed Peter, and by him after, with others, sent by commission to preach the Gospel, to all the Jews wherever they are dispersed, (see 1 Pet. 1. 1.) which have received the faith of Christ, (and in that respect are as valuable in God's sight as we the Apostles of Christ) that faith, I say, whose object is the righteousness of Christ our God and Saviour, either as that signifies his way of justifying men now under the Gospel (see note on Rom. 1. b.) or as it may note his fidelity and justice in performing what he hath promised us in the Gospel:  
2. Grace and peace be multiplied unto you through the 
† acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge of God, and of Jesus our Lord,]  
Paraphrase 2. I salute you, and wish you all that felicity, which I promise myself you will enjoy by the receiving of the faith, and by your experience and evidence of God's goodness and faithfulness to you in Jesus Christ:  
3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the 
* acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge of him that hath called us 
† or, by his own glory, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to glory and note a virtue:]  
Paraphrase 3. According as he of his goodness, and by exercise of his controlling omnipotent power, hath afforded us all things that pertain to felicity hereafter, or to piety here, by means of our faith, and profession or acknowledgement of Christ, who hath revealed himself unto us, and called us into his school, by most convincing arguments of his authority and mission from heaven; first by that glorious act of the holy Ghost's descending upon him, and the angel saying from God [This is my beloved son, in whom I am well pleased,] (For that that is the meaning of the word Glory, see note on Mat. 3. k. Rom. 9 c.) secondly, by his miracles which he did among men here, and by his Apostles ever since:  
4. Whereby 
* have been given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are given unto us exceeding great and precious promises; that by these you 
† may  might be partakers of the divine nature, having escaped the note b corruption that is in the world through lust.]  
Paraphrase 4. By which two, as evidences and engagements of the truth of them, huge promises have been made over to us of a most glorious and valuable nature, on purpose to allure and attract you to all divine purity, by receiving the faith of Christ, and forsaking that abominable course of unnatural lusts, and other like sins, which through the sect of the Gnostics is now become so common and ordinary among the professors of Christianity, (see note on c. 2. a.)  
5. 
* And to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, And you therefore, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And besides this, giving all diligence, add to your faith virtue; and to virtue note c knowledge;]  
Paraphrase 5. In respect of whom it i● necessary that you be very careful and diligent, that constancy, courage, perseverance (see note a.) be superstructed on your profession of the Christian faith; that knowledge of mysteries be joined to that courage, and that it supplant it not;  
6. And to knowledge 
† continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  temperance; and to 
* continence  temperance patience; and to patience godliness;]  
Paraphrase 6. That strict continence be one thing that accompanies that knowledge; then to that continence, in avoiding the pollutions of the flesh, to which the Gnostics would seduce you, under pretence of mysterious knowledge; and a cheerful patience, or resolution of bearing whatsoever may fall on you from the enemies of your profession, whether Jews or false heretical Christians; to that patience, piety and frequenting of the public service of God, not giving over the assembly, as some of the Hebrews did, Heb. 10. 15. to avoid persecution;  
7. And to godliness 
* kindness to the brothrens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brotherly kindness; and to brotherly kindness charity.]  
Paraphrase 7. Then to your piety, kindness to all your fellow Christians (contrary to the fiery contentions and factions among them, caused by the Gnostics;) and to that kindness to your fellow-Christian, perfect charity to all men, even your enemies and persecuters.  
8. For if these things be in 
† or present to you, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you and abound, they make you that you shall neither be 
* slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  barren, nor unfruitful 
† unto the acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the knowledge of our Lord Jesus Christ.]  
Paraphrase 8. For the practice of these virtues, especially if they be in you in any eminent degree, will render you good and faithful servants of Christ, and such as becomes your Christian profession.  
9 But he that lacketh these things is blind, and cannot see far off, and hath forgotten 
* the purification of his former sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he was purged from his old sins.]  
Paraphrase 9 And he that falls back into any of those sins, contrary to those virtues, is like a purblind man that cannot see things that are at a distance from him, thinks (through this fault in his eyes, or forgetfulness in his understanding) that Christianity may give him liberty and licence, (as the Gnostics say it doth) whereas it was not long ago that Christianity called him out of these pollutions, and wrought this purification upon him, which is directly contrary thereunto.  
10. Wherefore 
† brethren, be ye the more diligent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the rather, brethren, give● diligence 
* or by your good works to make your consolation and election firm, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to make your note d call and election sure: for if ye do these things, ye shall 
† by no means miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  never fall:]  
Paraphrase 10. This, brethren, must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians, and designing you deliverances, effectual to you. This must be done by your vigilancy over yourselves, that you relapse not into those former sins from which you came out at your conversion to Christ: which if you do, you shall never miscarry, or forfeit that great benefit of being Christians, and of being that remnant that should now be delivered, when the rest of the Jews that believe not shall be destroyed.  
11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.]  
Paraphrase 11. For by this means you shall be capable of being the men of which the kingdom of Christ shall be made up, that kingdom which begins in the vengeance executed on the unbelieving impenitent Jews, and in delivering the believers, and shall last most gloriously for ever in subduing of enemies, and delivering of disciples.  
12. Wherefore 
* or, I will put, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.]  
Paraphrase 12. The vastness of your concernments herein makes me thus solicitous to inculcate these things unto you: not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdom here on earth, viz. by coming in vengeance on the obdurate, and delivering the constant persevering Christians; for I am sure you have been taught it over and over again, and sufficiently instructed and satisfied in the truth of it.  
13. 
† But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance:]  
Paraphrase 13. But I think it not amiss, as long as I live in this world, or in this flesh, to be your remembrancer, and refresh these notions, stir up that knowledge which is already in you:  
14. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me.]  
Paraphrase 14. Knowing that the time of my dissolution now suddenly approacheth, according as Christ, when he foretold of some that should survive this coming of his to the destruction of the Jews, (which now I speak of) gave an intimation to me that I should not, Job. 21. 18, 22. and positively affirmed that I should be crucified, as ere long I expect to be.  
15. 
* But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Moreover I will endeavour that you may be able after my decease to have these things always in remembrance.]  
Paraphrase 15. And therefore I being to die before this comes to pass, but many of you likely to live to see it, it is my duty and purpose by this Epistle to fix it in you, that when I am dead and gone, you may remember this certain truth of Christ's kingdom, and coming to destroy the Jewish unbelievers and crucifiers, and to preserve and rescue the believers among them (see c. 2. 9)  
16. For we have not followed cunningly-devised fables, when we made known unto you the power and note e coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.]  
Paraphrase 16. For they are not fancies or deceivable arguments upon which we have grounded this doctrine concerning Christ's coming in power to the destruction of his enemies, and rescuing of believers, but the very things which we saw adumbrated, and heard discoursed on by Moses and Elias (see note on Mat. 17. a. and Luc. 9 31. note c:) when I and James and John were with Christ on Mount Tabor, and saw the Majesty that was instated on him at his transfiguration, Mat. 17.  
17. For 
† receiving  he note f received from God the Father honour and glory, when there came such a voice to him from the 
* magnificent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  excellent glory, This is my beloved Son in whom I am well pleased.]  
Paraphrase 17. For at the time of his receiving that Majesty from the Father by way of vision, foretelling what should soon be instated on him, there was a voice which came out of that shining cloud, Mat. 17. 5. and with it these words, Thou art my beloved Son, etc. which signified God's design of instating the kingdom on him.  
18. 
† we also heard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this voice which came from heaven we heard, 
* being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when we were with him in the holy mount.]  
Paraphrase 18. And I also with James and John heard this voice which came out of the cloud, Mat. 17. 5. being then with him on that mount, where he was transfigured, and which by the evident presence of God by his Angels there became an holy place: see note on the Title of this Epistle.  
19 
† And we have a more firm prophatick word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the note g 
* morningstar  daystar arise in your hearts:]  
Paraphrase 19 And beside these adumbrations by way of vision in the mount, we have many prophecies in the Old Testament concerning this matter, v. 12. of the destruction of the Jews, and preserving of a remnant, which together with Christ's predictions Mat. 24. are yet a more firm, sure, infallible argument to us then any other. And 'tis well done of you to study and observe these prophecies, which may stay your hearts in this state of affliction and persecution, until that day of your deliverance come, or till the forerunners of it, Luk. 21. 28. begin to show themselves unto you.  
20. Knowing this first, that no prophecy of the Scripture is 
† of their own incitation, motion, letting loose  of any private note h interpretation.]  
Paraphrase 20. This being a principle known to all, that no Scripture-prophecie is without particular mission and appointment from God; that which the prophets there have foretold being not the suggestions of their own spirits, what they thought good, but what God inspired and moved them to, by his Spirit's coming upon them.  
21. 
* For prophecy was not any time brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the prophecy came not in old time by the will of man: but holy men of God spoke 
† being carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as they were moved by the holy Ghost.]  
Paraphrase 21. For none of the prophets of any time have undertaken that office on their own heads, or prophesied their own fancies or persuasions, but all the Scripture-prophets have been men called and sent by God on his messages, and inspired and instructed by the holy Spirit of God, every word which they have delivered. And therefore you cannot run any hazard in depending upon that which they have foretold shall come to pass in these, which they called the last, days, Joel 2. 28, 30, 31, 32. and in many other places.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Virtue] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue, beside the ordinary known notion of it for prubity of manners among men, as the generical word that contains all moral and Christian virtues under it, (in which sense it is used Phil. 4. 8.) doth in this Chapter signify two things, very distant from one another, and both of them differing from this. In this verse it signifies the power of God which he showed in Christ, especially the miracles which he was enabled to work: and so 'tis here joined with the glory; whether the descent of the Holy Ghost on him and on the Apostles (which is ordinarily called Shechina and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see Mat. 3. c.) or whether the glory that shone in his works and doctrine be meant by it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Pet. 2. 9, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the virtues (in the Plural) of him that called us out of darkness into this great light, that is, his miraculous power, divine actions and words together. But then in the 5th verse of this Chapter, the word seems to have yet a third notion, and belonging there evidently to men, not God, as here, it cannot yet be fitly interpreted by that word Virtue, which is the general comprehensive title of all virtues; for many of them are after named, as continence, patience, etc. and required to be superstructed upon this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue, which would not be so proper: but it seems rather to signify (in that notion wherein both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin virtus are often used) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Cor. 16. 13. manhood, courage, or fortitude, in adhering to Christ, Mat. 16. 24. which the Gnostics, against whom he arms them, would so fain rob them of now in time of persecutions; so as in those verses of 
* in Bellerophon  Euripides,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Fortitude is very useful against afflictions, a man may show virtue in his death. For there fortitude and virtue are all one. And so to their virtue or courage they must add knowledge, that is, that true Christian knowledge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to which their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsely so styled was opposed; and to that, continence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  contrary to their uncleanness and filthiness; and to that, perseverance, etc. just as 2 Cor. 6. 6. after patience in afflictions, ver. 4. and purity, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge: which again that it is set opposite to that pretended of the Gnostics, see the Context there, and Note a. on that Chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Corruption] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrumpi signifies sometimes to be debauched to sin, particularly, and in the most eminent manner, to those sins against nature, abominable heathen lusts: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have corrupted no man, seems to relate to those false teachers, the Gnostics among them, who did thus corrupt and seduce their disciples. Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, With whom have I accompanied in adultery, in murder, in drunkenness, in corruption, or pollution? I corrupt, I wrong no man of them all. Thus was Socrates accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a deceiver, a debaucher, corrupter of youth; and this the sum of his accusation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he wrongs and corrupts the young men. So in a narration of Hippolytus in 
* Lausiac in hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Palladius, of a Christian Virgin put by the tyrannical Judge into a brothel-house, the debauched young men straight came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to company with her for corruption, that is, to commit all filthiness with her. And so after he that freed her from that house is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have delivered her from this dishonourable or vile corruption. And so c. 11. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 11. 18. corrupting the earth, see Note c. So Ephes. 4. 22. the old heathen condition is called the old man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  corrupted according to those lusts of deceit, that is, the unnatural lusts of the heathen world, then brought into the Church by the false teachers, the Gnostics. So Judas 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in these they are corrupted, noting their corrupt practices contrary to nature. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius Epist. ad Ephes. is by the Translator rendered Masculorum concubitores, and by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of Barnabas, in this sense, so vulgar in other Authors. And thus it clearly signifies in this place, (and others of this Epistle) having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lust added to it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is in the world, referring to those unnatural Gentile practices. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption c. 2. 12. is all unnatural filthiness; see Note on Rom. 8. 1. and Note on 2 Pet. 2. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Knowledge] The true notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit (see Note on 1 Cor. 1. c. & 1 Pet. 3. c.) and signifies the understanding of the word of God, that is, the Scriptures, in the diviner and more mysterious sublime sense, such as the Judaizing Gnostics pretended to have an abstract of, Rom. 2. 20. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as to which the Jews pretend in their Cabala. So again c. 13. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all knowledge, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know mysteries precedent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all faith, in this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all knowledge, is that more subtle mysterious understanding of the Old Testament, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all faith, is all kind of Christian faith, even that that hath the gift of miracles annexed to it. So again ver. 8. where 'tis mentioned as an extraordinary gift, and joined with tongues and prophesyings; so c. 14. 6. revelation, knowledge, tongues, prophecy: and from thence it comes to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more exquisite knowledge of Christ and the mysteries of the Gospel, as Col. 2. 3. the hidden treasures of knowledge; which is also intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the key of knowledge, Luk. 11. 52. that knowledge which is locked up. So Rom. 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knowledge of God, of which there was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and chap. 15. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of all mysteries. That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puff up, for so knowledge of mysteries is of all things most apt to do. So ver. 10. that knowledge which another looks on in thee with that reverence, and on occasion of which he, being not able to discern so subtly, comes to sin and perish by reason of thy having and using it, v. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ, that is, the understanding of that great mystery wherein God exhibited himself to us in the person of Christ incarnate. So when we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounding, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelling joined with it, Ephes. 3. 19 and Phil. 3. 8. From these notions of the word it is that the Gnostics of those times took their names, pretending to all secret mysterious understanding of the Old Testament, and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted fancies, as may be seen in Epiphanius. This is mentioned by the Apostle under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsely so called, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Tim. 6. 20. by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing persons, but, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very falsely so styled by them, and so 'tis acknowledged by Theophylact. And according to this it is that the Apostle Barnabas in his Epistle (those fragments of it ●hat are come to us) setting himself distinctly against these Gnostics, that out of the mystical interpretation of the Old Testament brought in many damnable doctrines, (not only the necessity of continuing Circumcision, etc. but the lawfulness of all abominable unnatural filthiness, and withal the denying of Christ's coming really in the flesh) sets up another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mystical exposition of the Old Testament, and in that whole Epistle interprets many places of Scripture to the maintaining of Christianity against them. And hence I conceive it is that in this Epistle, which is so wholly designed as an antidote against the Gnostics (as the Epistle of S. Judas also is) and particularly against their abominable filthy practices, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge is used, not for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gift of mysterious knowledge, but for the true saving Christian knowledge, in opposition to that pretended to by the Gnostics, and therefore it is here encompassed with virtue on one side, meaning by it courage and constancy in the Faith (see Note a.) so opposite to their doctrine of compliances, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continence on the other side; and the adding of these one to another, courage to their faith, and continence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, is by him advised to, on purpose to testify and demonstrate their having forsaken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 4. those abominable lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used in the heathen world, and brought into Christianity by the Gnostics.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Calling and election sure] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling, hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians; and so what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Note on 1 Pet. 2. c. that peculiar favour of being the remnant to whom the promises of deliverance belonged, and in whom they should be fulfilled, when the rest of that people, remaining obdurate in their sins, should be destroyed. All the difficulty remaining is to determine what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to make either or both these firm, or sure. And first, that this refers not to the assaring ourselves of either, that is, to our being confident that we are called or elected, to our acquiring any certainty of belief or firmness of hope in our own minds that we are in the favour of God, which is ordinarily styled certitudo subjecti, the certainty of the subject, may appear by this, that there is in this verse no mention of either faith or hope, or any thing in us, but only of calling and election, which are acts of God's favour without and concerning us. The King's MS. reads it indeed with some change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by your good works to make consolation and election firm to you, where consolation doth more sound to that sense then calling could do. But of that reading it is observable, first, That the ancient Latin, that appears to have read the first part of it as it is in the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by goods works, doth not acknowledge the latter, but retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling, with the other ordinary Copies; secondly, That the word Calling is oft in other places joined with Election, but Consolation never, which is a farther prejudice against this reading; thirdly, That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolation were retained, yet it must necessarily signify that consolation as it is afforded by God, not as it is in us, his real goodness to us, not our apprehension of it, so that it may agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election, which we know is God's electing or preferring of us, or the favour done to us by God, without any intimation of our apprehensions. Secondly, this phrase cannot refer to the promises of God, so as to signify our making them sure or firm, for they are certainly and immutably so already, and it is God, not we, that is to make them so, by performing them to us. It remains then that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm, must be meant that which through the grace of God is in the Christians power by care and diligence to do, viz. to qualify themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ, to remove the hindrances which will keep them from being actually beneficial to us, and so to render them firm, that is, effectual to the good of our souls. And all the promises of God being conditional, and our performance of that condition being from us required, that the favours of God bestowed on us, his calling and election, may be effectually such to us, really for our advantage, not our woe, the only way to make them effectual to us is our discharging our parts, performing the condition; and to this it is that our diligence is here required, which cannot be available in any thing else. That this is the meaning of the words may appear by the like phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the promise may be firm to all the people, which no way refers or looks to their confidence or persuasion of it, nor to the firmness of the promise only, but to the benefit and fruit and effectualness of it to them: so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God, that is, to make good God's promises to the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make the promises of the father's firm, that is, effectual, to exhibit and perform them to them. So Heb. 2. 2. If the word which was spoken by Angels, that is, the Law given to Moses be firm, that is, were performed, failed not of the effect, (without any reference to their persuasion of it,) for so 'tis expressed by what follows, and every trangression and disobedience received a just reward, that is, the breaches of that Law were actually punished. And accordingly here their diligence in making their calling and election firm, is taking care that the mercies of God toward them in calling, and choosing, or preferring them before others, may prove effectual to them, that is, that they may obtain that benefit which was designed them by God in these mercies, and which they certainly shall obtain if they perform what is required of them. Thus in a like phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to apprehend, or lay hold on, eternal life, 1 Tim. 6. 12. is but the interpretation of, fight the good fight, going before, the only way to the obtaining of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward (like that in the Olympic games) which is given to none but conquerors, being the contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the laws of the agones, fight and overcoming, which is expressed Phil. 3. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I pursue, or run, if so be I may obtain.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Coming of our Lord] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of Christ signifies the remarkable destruction of the impenitent Jews, and deliverance of the believers among them, hath been often showed (see Note on Mat. 24. b.) and particularly that 'tis called his coming with power, Mat. 24. 30. that is, as a King or mighty person. Agreeably to that is here the power and coming of our Lord Jesus Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this sense of his coming to discriminate between the persecuters and disciples, so that one should be taken, and the other left, Mat. 24. 40. the obstinate obdurate Jews to be utterly destroyed by the Roman Eagles as by Christ's executioners, and the faithful among them delivered out of that ruin. And to that doth the Context here, and almost all the rest of this Epistle, direct those words; see ch. 3. 1, and 4. All the difficulty will be, how that which here immediately follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but were eye-witnesses of his majesty, can belong to this particularly. To which I answer, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there set to express that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor, at which Peter was present as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eyewitness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This is clear from v. 17. by the voice that came out unto him from the magnificent glory (that is, from that splendid cloud, Mat. 17. 5. Mar. 9 7. and Luc. 9 35. and that glorious appearance of angels, called his glory, Luc. 9 31, 32.) This is my beloved son, &c the very passage that is there mentioned. Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of (a kind of parable to express) this coming of Christ in this glorious manner against his crucifiers, and for the rescue of all persevering disciples. This appears by these two circumstances; first, by the passage immediately precedent (with which the story of the Transfiguration connects in all the three Gospels where 'tis mentioned,) viz. that he that will save his life, that is, forsake Christianity, to avoid the present pressures, shall lose it, that is, shall be destroyed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that will lose his life for Christ's sake, that is, venture the utmost danger rather than fall off from Christ, shall find, or save, it, that is, be thus delivered, at Christ's coming to execute vengeance on those persecuters: which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews, Luc. 17. 33. And farther, that he that shall be ashamed of Christ, of him shall Christ be ashamed, when he shall come in his own glory, and his Fathers, and the holy Angels, that is, when he comes in this kingdom of his (not only at the day of doom but) peculiarly within the space of the life of some bystanders, as all the Gospels agree in that place, and as at another time Job. 21. Christ saith particularly of S. John, who lived to see it. Of which that he might give them some essay, he had three of them up to the mountain, and was transfigured before them, gave them some glimpse of that future glorious coming of his. The second circumstance to make this appear reasonable, is the business of the discourse which was betwixt Moses and Elias and Christ at that time, which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord, from that question of the disciples Mat. 17. 10. and Mar. 9 11. Why then say the scribes, that Elias must first come? who, saith Malachi, was to come before that great and dreadful day. This S. Luke more particularly mentions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c. 9 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they spoke of his exodus, which he was ready to perform at Jerusalem. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hath there been said, see Note on Luc. 9 b. viz. Christ's going out of this world, as Moses went out of Egypt, Heb. 11. 22. (which one story gives that title of Exodus to that second Book of Moses so called) and to this is that great day of the Lord resembled Judas 5. being attended first, with the destruction (as of the Egyptians there, the oppressors of him and the people of God, and after of the Israelites themselves that believed not, Judas 5. so) of the Jews here, the crucifiers of Christ, and persecuters of Christians, and withal of all vicious abominable Christian professors, that turn the Gospel into licentiousness; and secondly, with the deliverance of God's people, as there of the children of Israel, so here of all the true Israelites, the faithful disciples of Christ, that stick close to him in despite of persecuters and seducers. In respect of which as Moses was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saviour or deliverer, and a God of vengeance to Pharaoh, etc. and as saviours are said to Judge, Obad. 21. so is this coming of Christ, the coming both of a King and of a Saviour, to destroy enemies and deliver friends. Which being the matter of Elias and Moses' discourse with Christ, at which S. Peter himself was present (& by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume, and Moses he that thus delivered the Israelites cut of Egypt) S. Peter here may very well mention it, as a demonstrative evidence, by which he was able to make known unto them this power and coming, v. 16. that is, this powerful regal coming of Christ that now we speak of.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Received—] What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receiving from God the Father honour and glory, will easily be guessed both by what hath been said Note e. and especially by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, majesty of Christ, of which they are said to have been eye-witnesses. For this verse being by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, annexed as a proof to the former, it must follow that the honour and glory which Christ received here, v. 17. is that majesty which they saw, v. 16. That surely signified the dignity royal that there, by way of vision or prophecy, he was instated in, this Commission sent him from heaven, as it were, by the hands of two great men, Moses and Elias, who also talked with him on this subject and told him what should befall him, first in his passage to this kingdom, and then how it should be exercised by him upon his crucifiers. And then this must be the meaning of his receiving honour and glory here, that is, this kingdom being thus (in vision) instated on him; a solemnity of which is that which follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this, or such a, voice being brought to him, or delivered out of the magnificent glory, (that is, out of the bright shining cloud (see Note on Mat. 3. c.) that appeared in that vision) This is my beloved son, etc. signifying God's purpose of ruling the world by him, devolving the government of all upon him. Some place of mistake here may be, by confounding together this solemnity and this majesty, from thence imagining that this voice from heaven was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory which he received. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But this is a mistake, it being first evident, that there were two things here mentioned of this vision, one the object of their sight, of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses, the other, of their hearing, or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard. And the former of these was in several phrases, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory, that was vested on him; the latter the proclamation, as it were, before him, when in vision he enters on this office: And of this it it said, ver. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This voice also we heard, as before they had seen the majesty or honour and glory, making these, two disparate things, as the lightning and the thunder, the one to the eye, the other to the ear, but both proofs of the same matter (the argument or subject here in hand) the kingdom which Christ had at his resurrection entered on, and should now shortly actually exercise it in the destroying of his crucifiers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Nominative hath no Verb following to govern it, is after the manner of these Hebraizing writers, and in the construction must be set as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Genitive taken absolutely.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Daystar] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day, for Christ's coming in vengeance on his crucifiers, hath been interpreted formerly. See Note on Heb. 10. a. Rom. 13. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so most particularly here it signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shining forth of that day that had been before but obscurely prophesied of. Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a known star, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which, as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or harbinger to the day or Sun, ushers him into our Hemisphere. Proportionable to this are the particular remarkable passages which Christ foretold, as the immediate harbingers before this coming of his, such as are mentioned Luc. 21. 28. which when they begin to appear, then, saith he, lift up your heads, take comfort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or because, your redemption draweth near. And so the Lucifer or morningstar shall signify the immediate forerunners of this day, which till it come, they must content themselves with the darker prophecies, and sustain themselves by that means. And if the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts, wherein the Phosphorus is said to arise, be thought to resist this interpretation, the account of that is ready; First, that the rising of the Phosphorus here not being literally to be understood, was by this addition very fitly confined to the Metaphorical notation, in our hearts being opposed to in the heavens: Secondly, that our hearts being the seat of practical judgement, by which we ponder and consider, this morningstar, signifying the forerunners of that eminent famous day, will then be said to arise in our hearts, when we by consideration of the predictions come to take notice of them as such. As the faithful are in story said to have done, when seeing the Roman armies to have begirt Jerusalem, they from thence concluded, according to Christ's words, that the destruction thereof was nigh, and thereupon, as soon as they had the advantage of the siege being raised, they fled out of the city to Pella, and there continued.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Interpretation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be an Agonistical word, to signify the starting, or watchword, or sign, upon which the racers set out or begin their course. The place from whence they set out is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where when they set out, they are said to be let loose, and this is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this is the sending of Prophets here compared, who are said to run, Jer. 23. 21. Ezech. 13. 6, 7. They run, and I sent them not, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave them no watchword to run, as in the Psalmist, God gave the word, great was the company of preachers. When any undertakes to prophesy without Gods sending, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his own starting, and this is here denied of the Prophets of the Old Testament; for, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was never brought by the will of man, that is, 'twas never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their own incitation, but holy men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried by the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired and carried by God, did prophesy, etc.    

CHAP. II.  
1. BUt there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, 
* and that denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even denying the Lord that bought them, and bring upon themselves swift destruction.]  
Paraphrase 1. But as among those prophets sent and incited by the holy Ghost, c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you, viz. the Gnostick Christians, bringing into the true faith, under pretence of greater perfection, most destructive doctrines of liberty and licentiousness, and that count it an indifferent thing to deny Christ in time of persecution, (see 1 Pet. 2. 21. and note on Rev. 2. b.) and forswear him who redeemed them, that are thus unlike him, as not to venture any danger for him who died for them, and do also by this means most imprudently incur the dangers which they desite (and pay so dear) to avoid, by complying with the Jews, come to speedy destruction with them, according to that of Christ, Mat. 16. 25.  
2. And many shall follow 
† or filthiness, for so many ancient Copies, the King's MS. and that in Magdalen Coll. Oxon. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their pernicious ways, by reason of whom 
* or the glory of the truth, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the way of truth shall be evil spoken of.]  
Paraphrase 2. And these carnal doctrines of theirs shall have many followers, Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed, when Christian professors shall live such filthy lives.  
3. And 
† with ●e●gned speeches they will gain you to inordinate lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through covetousness shall they with feigned words make merchandise of you: whose judgement now of a long time lingreth not, and their damnation slumbreth not.]  
Paraphrase 3. And with cunning discourses shall they circumvent you, and gain you to all filthiness, (see note on Rom. 1. i) which shall within a while be most signally punished with utter destruction here, and damnation attending it.  
4. For if God spared not the Angels that sinned, but ca●'t them down to hell, and delivered them into chains of darkness 
* or to keep them punished unto judgement, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be reserved unto judgement,]  
Paraphrase 4. For if God, when the Angels rebelled against him, punished them severely, and having decreed them to eternal hell, cast them presently out of heaven into the abyf●e, a kind of dungeon or dark prison, there to be reserved, as condemned malefactors, to the day of judgement, the time of their execution,  
5. And spared not the old world, but 
† kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saved Noah note a the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly,]  
Paraphrase 5. And if he punished the whole world of sinners in Noah's time, bringing a deluge on them, and only preserved Noah (with seven more) who warned them to amend their abominable lives, or else that vengeance would befall them,  
6. 
* And condemned the cities to subversion, and burned them to ashes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And turning the cities of Sodom and Gomortha into ashes, condemned them with an overthrow, making them an ensample unto them that after should live ungodly,]  
Paraphrase 6. And if he adjudged the cities and suburbs of Sodom and Gomorrha to utter destruction by fire from heaven, and made them an exemplary spectacle and document to all that should ever live in their sins,  
7. And delivered just Lot vexed with the 
† conversation of those which broke all laws in their uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  filthy conversation of the wicked:]  
Paraphrase 7. At that time delivering Lot (and his family) who was a person so far from being guilty of that lewdness and unnatural filthiness, that he was extremely vexed and molested by dwelling among those that lived in those villainies:  
8. (For that righteous man dwelling among them, in seeing and hearing, 
* to●mentedwith their unlawful works) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vexed his righteous soul from day to day with their unlawful deeds)]  
Paraphrase 8. (For he being a very pure and chaste person, yet inhabiting among them that were so impure, was from day to day continually afflicted and tormented, to see them do as they did.)  
9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the 
† unrighteous being punished unto the day of judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unjust unto the day of judgement to be punished;]  
Paraphrase 9 If, I say, all these examples of vengeance on wicked obdurate rebels and carnal persons, (the patterns of the crucifying Jews and lewd Gnostics) and withal the deliverances afforded to the righteous in these passages of story, be considered, we may then sure learn from hence, how ready and able God now is to rescue the persecuted constant Christian out of the persecuters hand, and to reserve the persecuters themselves, and all wicked livers that join or comply with them, by cutting them off here, to eternal perdition in another world: see note on Rom. 13. b.  
10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. 
* dating men, contumacious or arrogant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Presumptuous are they, selfwilled, they 
† tremble not when they rai●e at glories, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are not afraid to speak evil of dignities:]  
Paraphrase 10. Of this sort especially are the Gnostics, whose character it is to commit all filthiness, and to despise all kind of authority of magistrates or masters (1 Tim. 3. 6.) a bold insolent sort of men, that can without any trembling or fear speak contumeliously of the Apostles themselves, see note on Judas b.  
11. 
11 Whereas the Angels of light, being sure in a condition of greater power and height than any Christians or men on earth, do not deal so with the rulers of darkness (Judas 9 note e.) when upon any occasion they accuse or implead them before God, or wage any dispute with them, Judas 9  Whereas Angels, which are greater in power and might, bring not 
* a contumelious indictment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  railing accusation against them before the lord]  
12. But these, as 
† irrational natural living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  natural brute beasts, note b made 
* to raven and to corrupt  to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption;]  
Paraphrase 12. But these men, like beasts ruled only by their natural or brutish appetites, without any reason to restrain and temper them, which are good for nothing but (as vultures to tear and pollute, so these) to spoil and debauch all they come near, venturing to speak reproachfully of all that they do not understand, and so consequently of the mysteries of Christianity, taught by Apostles, but despised by them, (see Judas note d.) shall be destroyed in their bestial sins,  
13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime: spots they are and blemishes, 
† rioting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sporting themselves in their own note c 
* perhaps, love feasts  deceive, while they feast with you,]  
Paraphrase 13. And receive that vengeance that is due to them; those I mean that in the daytime take pleasure in those villainies which are wont to need the night to cover the shame of them, that are become the reproaches of Christianity, committing all villainy in their sacred assemblies and festivities, and making use of their false doctrines to turn your Christ●●● feasts into unclean lascivious meetings.  
14. Having eyes note d full 
† of the adulteress  of adultery, and that 
* cease not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cannot cease from sin, 
† ensnaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beguiling unstable souls: an heart they have exercised with 
* inordinate lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Rom. 1. h.  covetous practices, cursed children,]  
Paraphrase 14. Their eyes are so filled with unlawful objects, that they can receive nothing else, nor ever take them off from beholding them, they corrupt young new-converted Christians, and have their hearts, as their eyes, always busied with base filthy thoughts, persons fit for nothing but a curse;  
15. Which have forsaken the right way, and are gone astray, following the way of Balaam the son of note e Bosor, who loved the wages of unrighteousness,  
Paraphrase 15. Which have forsaken the Christian doctrine, and brought in heathenish, (so did Simon Magus mix Pagan ' sme with Christianity; Carpocrates brought in Hesiods theology to Christ, and adored all equally) after the example of Balaam, who to get a reward (see note on Judas f.) taught Balak to curse the Israelites by enticing them to filthiness and idolatry together, Num. 25. 1. Rev. 2. 14. though this madness of his were miraculously rebuked by the speaking of a dumb creature, an Ass, and so forbidden by God severely.  
16. But was rebuked for his iniquity; the dumb ass speaking with man's voice forbade the madness of the prophet.]  
Paraphrase 16. Which have forsaken the Christian doctrine, and brought in heathenish, (so did Simon Magus mix Pagan ' sme with Christianity; Carpoerates brought in Hesiods theology to Christ, and adored all equally) after the example of Balaam, who to get a reward (see note on Judas f.) taught Balak to curse the Israelites by enticing them to filthiness and idolatry together, Num. 25. 1. Rev. 2. 14. though this madness of his were miraculously rebuked by the speaking of a dumb creature, an Ass, and so forbidden by God severely.  
17. These are 
† springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wells without water, clouds that are 
* driven by a black wind  carried with a note f tempest, to whom the 
† blackness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mist of darkness is reserved for ever.]  
Paraphrase 17. These take upon them to be fountains of all deep knowledge, but have no drop either of truth or good practice among them; they pretend to be sublime above other men, but are only like clouds in the air that darken the sky, but never distil into rain, and those driven impetuously by every wind, be it never so black or dark, from one vicious hellish doctrine and practice to another: and to these black souls is reserved in the just judgement of God eternal darkness and blackness.  
18. For when they speak great swelling words of vanity, they 
* ensnare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  allure through the lusts of the flesh 
† in filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through much wantonness those that 
* had really escaped those— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or had a little, or a little, while ago escaped, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were clean escaped from them who live in error.]  
Paraphrase 18. For attributing divinity to Simon and Helena, and exalting them idolatrously above the God of Israel, (see note on Judas i.) they entice and catch again, bring back to all manner of carnality and filthiness those who had not long since gotten out of the heathen bestiality, (see note on Judas b.) and really given them over.  
19 While they promise them liberty, they themselves are the servants of corruption; for of whom a man 
† hath been overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is overcome, of the same is he brought in bondage.]  
Paraphrase 19 And this upon pretence of giving them liberty, whereas they are themselves the greatest slaves in the wo●● to wit, enslaved to all baseness and filthiness (see note on c. 1. b.) for the title of victory giving dominion, they must needs be slaves of those lusts which have conquered them, to whom they have yielded themselves captives.  
20. For if after they have escaped the 
† abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pollutions of the world, through the 
* acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them then the beginning.]  
Paraphrase 20. And this is so far from being extenuated by the privilege of their being Christians, that it is become the greater and more dangerous guilt by this means; for certainly they that have been converted from all their heathen sins by accepting of the faith of Christ, and then again relapse and return to them, this latter estate of theirs, this Christian heathenism, is worse than their bare heathenism at first.  
21. For it had been better for them not to have known the way of righteousness, then after they have known it to 
† or return backward, or to what was behind, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  turn from the holy commandment delivered unto them.]  
Paraphrase 21. For it had been more for the advantage of such never to have been taught the doctrine of Christ and Christian practice, then when they have undertaken to obey it, to fall back again into their heathen vicious courses.  
22. 
* But that of the true proverb is befallen them, The dog returning— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But it is happened unto them according to the true proverb, The dog is turned to his own vomit again, and, The note g sow that was washed to her wallowing in mire.]  
Paraphrase 22. But now their condition is a most profane unclean state, best signified by a dog and a swine, two most unclean profane creatures, which among the Jews stood interdicted both for sacrifice and food, and are both observed proverbially for this quality, that the dog when any thing lies upon his stomach, which causes him to vomit, when that trouble is over, he presently licks up again what he had before vomited up, (see Prov. 26. 11.) and the swine, when she is washed never so clean, takes pleasure to tumble again in the next mire she comes to  

Annotations on Chap. II.  
V. 5. The eighth person] Why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth is here prefixed to the mention of Noah, might be matter of some inquiry, were it not so ordinary and proverbial among all writers, Jewish as well as Heathens, to express the persons that 〈◊〉 saved in the Deluge, by this style, the eight. Hence the very mountain whereon the Ark rested is found to be expressed and called by this style, Themanim, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain of the eight. So Georgius Elmacinus, Hist. Saracen. lib. 1. cap. 1. Heraclius went thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the town so called the town of the eight, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 octo, which is there rendered Themaninum, and ascending to the hill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should sure be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gordi (so those mountains are called promiscuously Cardiei, Cordjei, Cordueni, Gordi, Cordaei, Curdi) he saw the place of the Ark, the highest of all that region. So 
* C●im. 4. Par. 6.  Geographus Nubiensis, Mons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jemanim (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themanim) idem qui Algode (it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Algordi, that is, Gordieus) in quo requievit navis illa, Navis Noae, cui pax, the hill Themanim, which is also called Algordi, on which the Ark rested, the Ark of Noah— So 
* l. 4. p. 135.  Agathias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the Cardian mountains, at the town called Themanim, that is, the eight.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Made to be taken] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, catching, is here in an Active sense, to pray, or take, or catch, and not to be taken, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made for taking are creatures, beasts or birds of prey, vultures. So Job 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rendered by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to catch) is in the Chaldee Paraphrase expressed by rising up early to their prey. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also here in an Active sense, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, or for the corrupting, or defiling, or polluting of others. In reference to which it is that the creatures which are caught and torn by wild beasts, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are by the Law counted unclean or polluted, Leu. 17. 15. (see Excerpta Gemarae tr. Sanhedr. c. 1. §. 7.) and ordinarily by the Rabbins set to signify all forbidden meats, as if the lungs of any thing have a hole in them, they call it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is torn by wild beasts, saith Elias Levita in Thisbi, p. 139. And so these vicious, lustful, filthy Gnostics, that, like the Sodomites, force and corrupt all that come in their way, and by making them their prey, do also defile and pollute them (as those creatures that are torn by wild beasts are accounted polluted) are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like those land-vultures, born to take and pollute, and nothing else, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and I suppose are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcers, snatchers, ravishers, 1 Cor. 5. 10. See Note h. on that Chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Deceive] That which is read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in deceits, may not improbably be mistaken by the scribe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their Christian feasts, instituted in order to maintaining of Charity, but defiled by the luxury of carnal Gospelers. Thus it is read in Judas v. 12. (which in most things is agreeable with this second of Peter) and that verse in the other parts of it is directly parallel to this, there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spots and blemishes; there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feasting together, as here in the same word, and so probably also in this word, which differs so little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it might be easily mistaken for it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Full of adultery] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies distinctly an adulteress (not adultery) and the phrase of, having eyes full of her, is very agreeable to that of the Rhetorician cited by Plutarch De verecund. who discribing an impure unchaste person, (an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one without shame) rhetorically said of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had whores in his eyes in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an equivocal word, and signifies both a maid (or virgin, opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whore) and the pupilla oculi, the apple of the eye also, and is therefore made use of in that Rhetor.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Bosor] The name Bosor here is Beor in the Old Testament; the Hebrew being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Chaldee pronouncing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. and accordingly the Arabic translation reads here the son of Beor, the same that (as here, so Judas 11. Rev. 11. 14.) is made use of, to exemplify the Heretics that were thus easily crept into the Church, the Gnostics so often spoken of. As for the fitness of representing this heresy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the way of Balaam, three things may especially be observed. First, that he being a Prophet of the true God did yet join in Idol-worship with the King of Moab, Num. 22. 41. being taken up with him into the high places of Baal, and 23. 2, 14, 29. building altars, and offering up sacrifices there. And this was remarkable in the Gnostics, (whose whole Divinity was a mixture of Christian and Jewish with Heathen doctrine) they made no scruple, for the saving or gaining any thing to themselves, to join with those who offered sacrifice to Idols. Secondly, that he complied and joined in faction with the Moabites and Midianites, the enemies of God's people, was very willing to assist them to his uttermost, and when God permitted him not to curse Israel, yet he associated with the Midianites, as appears Num. 31. 8. where he is found with them in the battle. And the same was signally observable of the Gnostics, who always complied with the persecuters of Christianity, whether Jews or Heathens, and were the bitterest enemies the Orthodox Christians had. Thirdly, that he gave counsel to the King of Moab how to corrupt and bring a Curse upon the Israelites, by enticing them into uncleanness in the matter of Peor, Num. 25. 1. and 31. 16. And the same did the Gnostics, corrupting all that could be wrought on by their unclean doctrines and practices: see Note on Judas f. And as they were parallel in their sin, so were they in their ruin also. When the Midianites were destroyed by Israel, Num. 31. Balaam also the son of Beor they slew with the sword, v. 8. And so when the Jews were destroyed by the Romans, the Gnostics that complied with them, were found among them, and destroyed also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Tempest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes is by him best expressed elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the violence of a strong wind. To this Phavorinus adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, darkness with a violent wind: And so it is here fitly set to signify that black wind, as it were, of dark heathen error and practices, by which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds, to which Saint Judas adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty, waterless clouds, the Gnostics, are driven and carried about, to which therefore is apportioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blackness of darkness for ever, in the end of the verse.  
V. 22. Sow that was washed] The Hebrew word for a swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rediit, reversus est, returning, to note this quality of the swine taken notice of by this proverb, of returning to the mire again.    

CHAP. III.  
1. THis second Epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:  
Paraphrase 1. I have now written two Epistles to you, both to the same purpose, to be remembrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophesied of in the Old Testament very frequently, 〈◊〉 and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jews, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Saviour or deliverer.  
2. That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandments of 
* your Apostles, for the Kings M S. ●ead● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  us the Apostles of the Lord and Saviour;]  
Paraphrase 2. I have now written two Epistles to you, both to the same purpose, to be remembrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophesied of in the Old Testament very frequently, 〈◊〉 and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jews, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Saviour or deliverer.  
3. Knowing this first, that there shall come in 
* the end of the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the last days note a scoffers, walking after their own lusts,  
Paraphrase 3. But before this come, there is one thing to precede, a very remarkable defection of many from the Christian profession, see 2 Thess. 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ, shall betake themselves to all unclean practices; and therefore this is now to be expected.  
4. And saying, Where is the promise of his coming? for 
† except that  note b since that fathers fell asleep, all things continue as they were from the beginning of the creation.]  
Paraphrase 4. And they that do thus forsake the faith, shall, as a ground of it, pretend that they perceive themselves cheated by those prophecies, which have promised and foretold this coming of his (see c. 1. and Mat. 24. b.) which, say they, is so far from being performed, that all things stand unchanged, in the same constant form, from the beginning of the world till now, save only that all the men that have lived upon the earth (father Adam, Noah, Abraham, etc.) are dead, and others now live in their steads among us. ●ut for any thing else, say they, things have gone in a settled constant course ever since the creation, without any discernible or observable change.  
5. 
* For they that are of this mind, are ignorant.  For this they note c willingly are ignorant of, that 
† there were heavens from of old & the earth consisting of water & in the midst of water by the word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the word of God the heavens were of old, and the note d earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished.]  
Paraphrase 5, 6. To these I answer, and first for the latter of these (see note on Mat. 7. b.) These Atheistical scoffers, that suppose or affirm that there hath been no considerable change since the creation, do not consider what a change there was once in Noah's time, the whole world destroyed with a flood, for the sins of impure impenitent sinners, such as these who now object thus; for the heavens being created at the beginning, and the earth to framed, that there was abundance of waters within the globe thereof, and itself placed in the miast of waters, in the cloud round about, God being pleased in the creation so to dispose of it, in order to the punishing of wicked men, at length the windows of the heavens, that is, the clouds, were opened, and the fountains of the great deep broken up, Gen. 7. 11. and by this means the whole earth was coverred and downed by waters.  
7. But note e the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement and perdition of ungodly men.]  
Paraphrase 7. But the world which now is, by the same appointment of God, is now secured that it shall be drowned no more, (God having given his promise for it, Gen. 9 11.) not suffer any other kind of destruction but by fire, which is the punishment to be expected by abominable men.  
8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.]  
Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. [that all things continue as they were since the creation] I now proceed in the second place, (by way of regressus, ordinary in Scripture, see note on Mar. 7. b.) to answer the former part proposed by way of question, [Where is the promise of his coming? that is, Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnostics, and delivering the pure persevering believers, is not performed.] And my answer is this, That you may be mistaken in reckoning of time, in thinking that what the prophets have foretold of the latter days, the times of the Messias, must be instantly performed, as soon as Christ is gone to heaven, or else 'twill not be performed at all. In this matter it must be considered who it is that makes the promise, v. 2. an infinite God, and then though forty years (for example) is a very great time among us men, whose lives are so short, yet with God, who is infinite, a thousand years is no considerable space, but a very short and small duration, Psal. 90. 4. and therefore though the prophecy be not yet fulfilled, about three or four and thirty years after Christ's departure from us, yet it may, and will most certainly, and that within few years now.  
9 The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering 
† or, 〈◊〉 sake, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to us-ward, not willing that any should perish, but that all should come to repentance.]  
Paraphrase 9 As for any slowness in performing his promise of coming, which they that expect and desire to reap a sudden fruit of it in their deliverance, or that others, which would corrupt them, and make them fall off through despair of it, are apt to charge upon God, it is merely a mistake in them; for it is not thus deferred out of want of kindness to the preserving Christians, but out of abundance of patience and long-suffetance to the worst, and an earnest desire that they may all amend and be delivered, without which amendment, whensover this coming shall be, all are infallibly destroyed: see Act. 3. 19 note a.  
10. But the day of the Lord will come as a thief in the night; in which the heavens shall pass away note f with a great noise, and the elements 
† being on 〈◊〉 shall be 〈◊〉  shall note g melt with servant hear, and the earth also and the works that are therein shall be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  burnt up.]  
Paraphrase 10. But this judgement of Christ so remarkable on the Jews shall now shortly come, and that very indiscernibly, (see Luk. 17. 20 1 Thess. 5. 2.) and the temple shall be suddenly destroyed, the greater part of it burned, and the city and people utterly consumed: see note d. and Mat. 24. 30. & Act. 2. 19, 20.  
11. Seeing then that all 
† these shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?]  
Paraphrase 11. Seeing then this destruction shall thus involve all and now approacheth so near, what an engagement doth this lay upon us to live the most pure strike lives that ever men lived?  
12. Looking for and 
† hastening the coming and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.]  
Paraphrase 12. Looking for the coming of Christ for our deliverance, and by our Christian lives quickening and hastening God to delay it no longer (see v. 9) that coming of his, I say, which as it signifies great mercy to us, so it signifies very sharp destruction to the whole Jewish state, see note d.  
13. 
* ●ut ●  Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth rightsnesse:]  
Paraphrase 13. In stead of which we look for a new, a Christian state, in which all provision is made by Christ for righteousness to inhabit, according to the promise of Christ, concerning the purity that Christ should plant in the Evangelical state, see note d. and Rev. 21. 1. and note a.  
14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless:]  
Paraphrase 14. This therefore being your expectation, you must in reason use all diligence to keep yourselves from all pollution, spot or blemish, from indulging to any of the carnal invitations that are now soliciting you, and so to continue till this coming of his, that you may then be found acceptable before him, and that then you may reap the profit of it, that all may be prosperous with you:  
15. And account that the long-suffering of our Lord is 
† or deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  salvation; ever as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you;]  
Paraphrase 15. And resolve that the end of God's delaying this judgement, this execution so long, hath been (see v. 9) on purpose to bring in and increase the number of convert Jews, those to whom this deliverance is promised, according at S. Paul hath also said, Rom. 2. 4, 5. and especially Rom. 11. to which this place seems to refer, (see the sum of that Chapter at the conclusion of the Paraphrase of it.)  
16. 
* or, in all his Epistles, for the King's Ms. leavuts own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As also in all his Epistles, speaking in them of these things, 
† among which things some are hardi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Kings MS. reads iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to Epistles.  note h in which are some things hard to be understood; note h which they that are unlearned and unstable wrist, as they do also the other scriptures, unto their own destruction.]  
Paraphrase 16. And indeed in most, if not in all his Epistles, hath he said somewhat of his matter, concerning this famous day of vengeance on the obdurate Jews, and deliverance of the faithful, and deterring that day of destruction on the former,, on purpose (v. 15.) to gather in as many of the latter as he could. So Rom. 9 29, 33. Rom. 10. 8, 9, 10, etc. Rom. 11. 5. Rom. 13. 11, 12. 1 Cor. 1. 7, 8. and chap. 3. 13. 1 Thess. 2. 16. and chap. 5. 1, 2, 3, 9 and 2 Thess. 1. 6, 7, 8, 9, 10. and chap. 2 1, 2, 3, 8. and 1 Tim. 4. 1. and chap. 6. 14. in which matter some the things there are concealed by God purposely from the knowledge of men and angels, as the punctual time of the coming of it, etc. from whence some unskilful unsettled Christians have taken occasion to fall off from the faith of Christ, and to ruin themselves by so doing. This they do by deductions from some places of Scripture, wrested by them (as it is ordinary with them to wrest and distort the writings of the prophets, etc.) but it is through their ignorance and ungroundedness on the Christian faith that they do so.  
17. Ye therefore, beloved, seeing ye know these things before, beware left ye also being led away 
* by the seduction of abominable men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the error of the wicked, fall from your own steadfastness.]  
Paraphrase 17. You therefore, my brethren, whom I have thus timely warned and instructed, aught to make this prudent use of my admonitions, to take all care that ye be not ensnared by the filthy unnatural practices of the Gnostics (see note on Judas b.) and so apostatise from the faith.  
18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: To him be glory both now and for ever. Amen.  
Paraphrase 18. But daily increase in the true profession of the Gospel, and in the knowledge and practice of the pure doctrine (in opposition to the Gnostics knowledge falsely so called, I Tim. 6. 20.) delivered to us by Christ out eternal God and blessed Saviour, who must be for ever praised by us. Amen.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Scoffers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and Judas 18. is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very frequent in the Old Testament, which denotes the highest degree of defection from and renouncing of piety: so Psal. I. I. of the three degrees of ungodly men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrisores, scoffers or scorners, are the last. By these therefore are fitly here noted the Christians, which at this time in great numbers fell off to the Gnostick-heresie, and by so doing complied and joined with the persecuting Jews, and fell into all the villainy in the world expressed here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  walking, that is, going on habitually, as in a course, according to their own desires, or, (as when there was no King in Israel) every one doing that which was right in his own eyes, without any restraint of law, of nature, or Christ, etc. Of these S. Judas saith, that the Apostles of our Lord and Saviour Jesus Christ had foretold they should come in the last time; by the last time, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or days, meaning there and here, the time immediately preceding the destruction of the Jews, (as hath been often showed.) And so; as Christ had foretold Mat. 24. 11. that at that point of time many false prophets should arise, and deceive many, and again that many should be scandalised, or fall off from Christ, v. 10. and the love of many, that is, their zeal to the faith of Christ, grow cold, v. 12. so the Apostles of Christ in their preachings and in their Epistles had also frequently foretold this, 2 Thess. 2. 3. that his coming or day of Christ, v. 1, 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless the apostasy first come, this apostasy of the many Christians to the foul Gnostick-heresie, and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do you not remember that when I was with you I told you these things? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 1 Tim. 4. 1. the Spirit saith expressly, that is, Christ, and his Apostles by their prophetic spirit every where, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that in the last times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shall apostatise from the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving ear to impostor-spirits, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the very interpretation of Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that these false teachers should deceive many, and these described in the following words, as those that had cast off all laws, forbidding to marry, etc. and so walking after their own unnatural lusts. And to these he refers again 2 Tim. 3. 1. But know this, etc. By all which it appears, that these that were thus foreseen that they should fall off at this time, and so mentioned here v. 2. were the Gnostick-hereticks, and those that were seduced by them; and so this weight there will be in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first, that as these were to apostatise thus before that coming of Christ to the destruction of the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so now in the discourse of it begun purposely v. 2. this was the first thing to be set down; & that is the full meaning of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowing this first.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Since] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à qua, or à quo, may be taken in respect of time, as an Epocha from whence the writer takes his rise, from such or such a time, excluding what was before, and including all since. But it may also refer to matters as well as to time, and then it notes no more than the excluding or excepting that which is named, and including all that is not named, and will then best be rendered, unless it be, or except that. That this must be the notion of it here, and not the former, is evident by what follows, that all things remain in the same manner from the beginning of the creation, where the creation is an Epocha of a far longer date then that of the death of the Fathers. Besides it would be hard to define what fathers are here meant, if that were the meaning of it: For it cannot be appliable so to Abraham, Isaac and Jacob, the fathers of the people of the Jews; for to confute this speech of these scoffers, the Apostle draws his proof from the times of the Flood, which was long before them, which would not be a good way of arguing against them, if they had dated their observation no farther than the times of Abraham; for they might well acknowledge a change in the Deluge, though none since Abraham. But in the other notion the matter is clear, From the creation of the world, say they, there hath been no change in any material thing, so as to be fit to deter men from complying with the Jews, for the avoiding of persecutions, so as to make men fear that Christ will now come in any eminent manner to destroy the Jews or Gnostics, or to persevere in hope that he will deliver the persecuted Christians out of their hands. One change they acknowledge there hath been in the world, some men have slept with their fathers, and others have lived in their stead, a succession of fathers and sons to replenish the world, men have not been immortal, the fathers have died, and given way to their children: But except this (which is an unconsiderable matter, not pertinent to the point in hand) all things-else, say they, have continued in the ordinary constant course, without any discernible interposing of God's providence to punish one, or to relieve another. This sure is the Atheists objection, occasioned by the delay of Christ's coming to destroy the Jews. And this it is which is punctually confuted in the following verses; and so that must in all reason be the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most reconcileable with this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Willingly] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be taken in a sense not ordinary in other places, for being of opinion or affirming, perhaps with this addition of asserting it magisterially, without any reason rendered for it, but a Sic volo, etc. So I will, I command, my will is my reason. Thus in Latin we are wont to use it, Qui hoc volunt, they that will this, for, they that are of this opinion; and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1. 17. the things that I will, that is, which I teach, or affirm. See Note e. on that Chapter. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that will this, are they that are of this mind, that affirm this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Earth standing out of the water] The meaning of this fifth verse will be best discerned by considering it as preparative to the sixth: For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism, v. 4. that There was no such thing as punishment inflicted on wicked men, or deliverance for the godly, to be expected from any overruling power of heaven, all things going on in a constant course from the beginning of the world to that time, was this, that the whole world was once drowned for the sins of the inhabitants, and that is said v. 6. But to prepare for this, here is, in this verse, a description of the frame of this lower world in the first creation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it was form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the word of God, that word by which he said, Let there be light, and there was light; let there be a firmament, and there was so, and God saw that it was good, that is, all that he did was designed for such uses as he in his wisdom thought agreeable. And that is thus described, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were heavens from of old, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, in the beginning the heavens were created, and so the earth also, Gen. 1. 1. the earth so form that, whensoever God pleased, it might be drowned without creating any new thing. For thus it was framed; The very globe of the earth consisted of a great quantity of waters, called the abyss or deep, Gen. 1. 1. so great as to cover the face of the earth, till God put it into one place, that dry land might appear, Gen. 1. 9 And this is it that now makes the whole body of the Ocean, and all other rivers in the world, and besides great quantities of water in the bowels of the earth, breaking forth in fountains, that flow perpetually, and maintaining with supplies all the rivers and seas in the world. And this may fitly own the expression that is here used of the globe of the earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up of water, hath abundance of water in its compass, which is the water which Gen. 1. 7. is called the water under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expansion, that is, under the body of the air, and so makes up, as the Philosophers say, one globe with the earth. And so this part of the frame of the earth did competently prepare it for drowning, it being evident, that there was so much water in that globe of the earth as, till it was put into receptacles and cavities, it covered the face of the earth, no dry land appeared, Gen. 1. 9 But beside this, there was great store of waters in the clouds, which is called the waters above the expansion, Gen. 1. 7. the lower region of the air being between them and the earth, and when God is pleased to loosen those clouds, which is called opening the windows of heaven, than the rain falls, and adds to that store of waters which was in the globe of the earth already. And these clouds encompassing the earth on every side, the earth is here also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  placed in the midst of the waters, for so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is set to render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst, and so 'tis used by this Author, 1 Pet. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were saved in the midst of water, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall be saved, but so as in the midst of fire, 1 Cor. 3. 15. So in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is among, or in the midst of, Islands. And so this part of the frame being added to the former, the clouds and cataracts encompassing the earth, and impendent over it, the earth was ascertained to be drowned and swallowed up, whensoever God should let loose these cataracts upon it, as in the Deluge he did, Gen. 7. 11. and so there is the foundation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which, v. 6. this frame and disposition of Gods, that the earth should have so much water in its own bosom, and such clouds of water encompassing it, was the means by which the old world being drowned by water perished: and so this is the clear meaning of the place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Heavens and the earth] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavens and the earth, are here set to signify the whole compages of this Sublunary world, and all the creatures that are in it, all that was destroyed by the Flood, and is now secured from perishing so again, and is reserved for fire, by which it is (by perpetual tradition) believed that the world shall finally be destroyed. The Hebrews have no one word to signify this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but ordinarily use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens and earth. And so the heavens, and elements, and earth, v. 10, and 12. which would literally denote the world, signify figuratively the whole city of Jerusalem, Temple and palace, towers and buildings of the city, not one signified by one, another by another, but all by all together, and proportionably to that, the new heavens and new earth are a Christian people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 13. And so 'tis ordinary in other expressions in that language; as, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his body, his flesh, and his bones, Eph. 5. 30. signifies him, and no more: and so in other authors, the body and the soul are set severally, when yet they signify nothing distinct, but the whole man together. See A. Gellius, 1. 3. c. 1. And so the evening and the morning signify the natural day: see Note on Mat. 12. n. So the Elders, high Priests and Scribes every where in the Gospels, signify the Sanhedrim; and so in like manner the phrase Father and mother, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and wives and children, and fields, etc. signifies this one thing, possessions or comforts of life, and must so be rendered in the gross, and not in the retail, or else the true meaning of some places in the New Testament will not be intelligible. As Mar. 10. 30. when 'tis said that he that leaves father and mother, etc. shall receive an hundred-fold more in this life, houses and brethren and sisters and mothers: for 'tis clear enough that he shall not receive an hundred mothers; but as all these severals put together denote the comforts and possessions of this life, so it is to be expected that the promise of God will be performed to those that part with any thing for Christ's sake. See Note on Ephes. 5. h. and Col. 1. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. With a great noise] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus: so that it signifies swiftly as well as with a noise. And that the former is the meaning of it here, is probable, because 'tis added to the coming of that day as a thief, unexpectedly, and in order to that is this of swiftness, not that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with noise; for thiefs in the night do not willingly do so, or if they do, lose the advantage of the night, that is, the secrecy of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Melt with fervent heat] The destruction of Judea is here, ver. 10, and 12. described by dissolution, or consumption, by fire, and so Isa. 9 5. & 66. 15, 16. & Malipiero 4. 1. & Joel 2. 3, 30. where that destruction is described● so 2 Thess. 1. 8. In flaming fire taking vengeance (which that it belongs to that matter, see the Context of that place, and Note b.) so Heb. 10. 27. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning of fire to consume the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that obdurately stand out against Christ, and that belonging to this matter also, as will appear by comparing v. 25. and v. 37. see Note a. on that Chapter; and so perhaps 1 Cor. 3. 13, 15. And this either first, figuratively, after the manner of Prophetic style, wherein fire, and burning, and melting signifies destruction and utter desolation: or else secondly, in relation to the Zelots, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised by them, the fearful combustion and conflagration within the nation and city, the fire of sedition and contention, which was so great an instrument of destruction among them, killing vast multitudes at once, Joseph. de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city (being at that time carried thither) and many other particulars of that kind in that story: or else thirdly, in reference to the exact truth of the fact (of which this is a literal description) the burning of Jerusalem mentioned by Josephus, l. 7. c. 14. where 'tis said of the Romans that they fired all unto Siloa; and again in the same Chapter that the Sicarii, the other faction in the city, contrary to the Zelots, got into vaults, from whence they fired the city more than the Romans, and murdered them that escaping the flames fled into the caves; and again, c. 16. The Romans being entered fired houses, and, saith he, many things that were fired were quenched with the blood of the slain, with which the streets of the city flowed; and again, All the night long the fire increased, and in the morning Sept. 8th. all was on fire, and c. 17. they fired the outward parts of the city. Then for the burning of the Temple particularly, that is set down 1. 3. c. 9 first of the doors, where the silver plate being melted first, the flame quickly fired the wood, and from thence increased to the next porch, and that day and all the next night the fire increased, till Titus caused the army to quench it: But as it follows, the sentence of God had already determined that it should be consumed with fire; and so it was on August 10. of which he pronounceth, Now the fatal day was come after many years, the phrase so usual in the New Testament, the day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the coming of that day. And c. 10. a soldier without command cast a firebrand into the golden gate, and presently it set a flaming; and when Titus came violently in to quench it, no body would hear him, but cried the more to set it on fire, and neither his commands nor entreaties would serve turn, but it was (absolutely against his will) burned down, and no help for it, saith he, because the destinies had so determined, that is, the counsel and decree of God, testified by predictions. What is here thus expressed by S. Peter, is ordinarily conceived to belong to the end of the world, and by others applied to the end of this world, & the beginning of the Millennium or thousand years. And so, as S. Peter here saith v. 16. many other places, in S. Paul's Epistles, and in the Gospel, especially Mat. 24. are mistaken and wrested. That it doth not belong to either of those, but to this fatal day of the Jews, sufficiently appears by the purport of the whole Epistle, (see Note a. on the Title of it, and on ch. 1. Note e. and g.) which is to arm them with constancy and perseverance till that day come, and particularly in this Chapter, to confute them who object against the truth of Christ's predictions, and resolve it should not come at all; against whom he here opposes the certainty, the speediness, and terribleness of its coming. That which hath given occasion to those other common mistakes, is especially the hideousness of those judgements which fell upon that people of the Jews, beyond all that ever before are related to have fallen on them or indeed on any other people; which made it necessary for the Prophets which were to describe it, (and who use tropes and figures, and not plain expressions, to set down their predictions) to express it by these high phrases of the passing away, and dissolving, of heaven, and earth, and elements, etc. which founding very tragically are mistaken for the great, final dissolution of the world. What is first literally, and then figuratively meant by the heavens and earth, hath been said Note d. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the addition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements annexed to the heavens, that is no more than will bear due proportion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works therein, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth. By one is meant all that is in the earth, the creatures that inhabit there; and by the other is meant all that is in the heavens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of them, Gen. 2. 1. for so the Hebrew word, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military word, for standing, or moving, in rank and order, is answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which bears the same sense. And so Wisdom 7. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements are in the Chaldee, cited by 
* Prafat 〈◊〉 Peasche ha● to ah: see Shickard Happeruse●● Bech●noth, p. 44.  Rabbi Moses ben Nachman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Planets, or signs in heaven, which are ordinarily called the host of heaven; and so Justin Martyr, Apol. 1. uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sun, Moon, etc. which are appointed by God for the increase of fruits, and changes of seasons. So in Theophilus ad Autol. the Sun and Moon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. are oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements: Only the word heavens being an equivocal word, used either for the superior heavens, whether Empyreal, or Aethereal, or for the sublunary heavens, the air, (as the word World is either the whole compages of the superior & inferior, or else only of the sublunary lower world) we may here resolve, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavens, and host or elements thereof, are literally the sublunary aereal heavens, and all that is therein, clouds and meteors etc. fowls and flying creatures; and so fit to join with the earth, and the works that are therein, etc. and both together prophetically, or figuratively, to signify the whole people of the Jews, which are sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitable world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Is. 10. 23. (compared with Rom. 9 28) and 13. 5, 9 & 24. 1. and Luc. 21. 26. and Rom. 10. 18. and, which is all one, the heavens and earth, Hagg. 2. 6, 21. Is. 51. 15, 16. and c. 34. 2, 4, 5. See Note d. Or if it be understood of the Aethereal heavens, and the Planets or signs therein, it will then be parallel to the Sun, Moon and Stars, Mat. 24. 29. (agreeable to the Prophetic style Is. 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10, 31. and 3. 15.) and so again will fitly express the city and Temple, the Civil and Ecclesiastical state of the Jews, or the ruling part of both, the Priests and the Sanhedrin, as the people are deciphered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth, and the works therein; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and all these together are the whole nation, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or total final destruction whereof is here described.  

in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. In which] In this place the King's MS. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which in the Feminine gender (which if it be true, than it must refer to the Epistles forementioned) but other Copies, and the printed ones generally reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter, which cannot agree with Epistles, but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these things, it is not certain which reading must be adhered to. That which seems to me most probable is, that the ordinary reading should be retained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and that tendered, among which things some are hard to be understood, etc. If this be the sense, than Saint Peter doth not at all give this character of any parts of S. Paul's Epistles, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood but that among those things (of which S. Peter is nowa treating, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and of which, saith he, S. Paul hath written in all his Epistles, and generally the Prophets of the Old, and the Apostles of the New Testament, v. 2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some are hard to be understood, etc. What the things here spoken of are, hath been cleared by the Paraphraese of this▪ and the former Epistle, viz. in general, the coming of Christ to destroy his crucifiers and deliver the pious Christians out of their persecutions. This is apparently spoken of by the Prophets and by Christ, and by the Apostles, both in their preaching (see Note a. on the Title of the Epistle to the Romans) and in their Epistles, written but a little before it was to come. That it was so long deferred, was matter of some trouble to some, and objection against the truth of these predictions, v. 4. to which this Apostle here answers, v. 9 that the reason why God doth make some stay in this matter, is that men may have time to repent, and reform, and escape this vengeance, which when it comes, will come so suddenly and unexpectedly as to surprise many that look not for it, v. 10. and that he repeats again, v. 15. bidding them count the long-suffering of the Lord (that is, this deferring his judgements) salvation, that is, a means designed by God to bring men to repentance. And for this particular it is that he citys S. Paul, as concurring with him in this account of the reason of Christ's delaying his coming, adding only this of S. Paul, that in all his Epistles he hath spoken of these things, that is, said a great deal concerning this coming of Christ. Having gone thus far, he passeth his observation of the then present temper of men, and behaviour in this matter, that there were some giddy, unsettled Christians, which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ, have fallen into pernicious errors. What things those were which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood, and what dangerous errors drawn from thence, will perhaps be hardly defined by us at this distance. That Cerinthus, by misunderstanding some of these predictions, came to think that Christ should have a temporal kingdom upon earth, where men should enjoy all carnality, see Note on Rev. 2. a. and he and his followers may be thought to be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the unstable Christians that distorted these predictions. Or because it is added of the same men, that they do disstort other scriptures also to their own destruction, it will not so fitly be restrained to Cerinthus, but more generally be spoken of the Gnosricks', who by a strange liberty which they used in expounding the Scriptures of the Old Testament (calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge of mystical senses) brought in most damnable doctrines of uncleanness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. And these sure are the men here spoken of, called unstable, 
, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because they fell off from the truth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) scoffers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. as that notes Apostates (see Note on Judas 18.) And having thus discovered who the men were, it will be more possible by the same clew to discover what the things were which are by S. Peter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hard to be understood. I shall here offer my conjecture. Our Saviour, when he foretells this his coming very particularly, Mat. 24. and defines the time so far, that it shall be certainly within the compass of that generation, V. 34. (and in the life-time of some that were there present, Mat. 16. 28.) yet for the precise time of it, the day and hour, he pronounceth clearly that no man, nor angel, V. 36. (no nor the Son himself, Mar. 13. 32.) knows of that, that is, none but the Father. Accordingly he answers the Apostles Act. 1. 7. demanding whether he would then (after his resurrection) restore the kingdom to Israel, It is not for you to know the times and the seasons which the Father hath kept in his own power; that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the day and hour in Matthew, the punctual time of this kingdom of God, this coming of Christ, God the Father had kept secret, revealed it neither to man nor Angel, neither should it be revealed to any. This I suppose is the meaning of 1 Thess. 5. 1, 2. that of the times and seasons, that is, of the very time which God in his wisdom had chosen for this remarkable coming of Christ upon his crucifiers he needed not write, it being sufficiently known that it was to come as a thief in the night, that is, not to be discerned beforehand. In which place, that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons, V. 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour, Mat. 24. 36. and so in stead of no man's knowing of it Mat. 24. and Gods reserving it in his own power, so that it is not for them to know it, Act. 1. 7. is there, the coming of that day as a thief in the night; ●y which may be concluded, that that phrase of that days coming as a thief in the night▪ is set to signify the uncertainty when that day would be. And so Christ explains that phrase; if the good man of the house knew in what watch the thief would come, etc. intimating that the coming of a thief is supposed to be unknown to him that is to be robbed by him. Now it is apparent that this saying of Christ's, in this sense, is here laid as the foundation of the discourse and words which here we are endeavouring to explicate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But the day of the Lord shall come as a thief in the night, V. 10. that is▪ But the punctual time of this coming is unknown, upon which he builds all watching, and caution, and continual expectance, V. 12. And having added what advantage the faithful Christians shall receive by this means, peaceable days of serving Christ, expressed by new heavens and new earth, that is, a new world, wherein dwelleth righteousness, which therefore he adviseth all to wait for, (for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us (not we do) expect them, and depend on them according to his promise) he then gives them an account why 'tis thus long deferred, and adviseth all to make the right use of it, make it their season of repentance, V. 15. which being confirmed by S. Paul's authority, he hath no more to add on this matter but this, that the objection of the Apostates, V. 3. against the truth of Christ's promise of coming in this manner, was founded only in the obscurity and unknownnesse of some particulars in this matter, which very probably signifies that professed unitelligiblenesse of the punctual time of Christ's coming, which because no body would or could tell them when it would be, therefore they will not wait for it in purity and sobriety, and practice of such Christian virtues as were required to prepare them for it when it should come, but walk after their own lusts, V. 3. follow their own sensual courses, and persuade themselves that it will never come, that no such judgement is likely to come at all upon them, and so that day comes upon them unawares, and they perish in it with the crucifiers; and so are fitly said to detort these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the uncertainty of the punctual time (and some other such particulars) to their own destruction, to perish remarkably by this means. This is no improbable meaning of these words, compared with v. 3. from whence the rise of this discourse was taken. And if it be here objected, that this particular of the day and hour was more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be understood, God having kept it a perfect secret to himself, and so that this cannot be it which is here spoken of; I answer, that words of this nature are not so strictly to be taken as to be thought to signify no more then hard. For which it is said of him that trusts in riches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it is hard for him to enter into the kingdom of God, that which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard, Mar. 10. 24. is presently interpreted to be impossible, not only by the matter which is such, but also by the similitude of the Camel entering through the eye of a needle, v. 25. So when the Disciples complain of an hard saying, Joh. 6. 60. it follows, who can hear it? that is, no man can possibly be supposed to eat the Son of man's flesh, and so hard is impossible there also, that is, morally so, that which cannot be done without great impiety: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the forementioned interpretation are not absolutely impossible to be known, because God my, though he will not, reveal it; but which could not be understood, supposing that God (as Christ had said) would keep it in his own power, and reveal it to no man.     

THE note a FIRST EPISTLE GENERAL OF JOHN. 
† the Apostle John, for the copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
OF the Author of this Epistle, that it was John the beloved disciple, the same that wrote the Gospel and the Revelation, there hath never been any question in the Church of God, which hath from all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any doubt, received it into the Canon. That he begins not, as the other Apostles (all save only the Author to the Hebrews) had done all their Epistles, with his name, and expression of those to whom he wrote by way of salutation, may most fitly be interpreted by his customary practice in his other writings, who in the Gospel scarce ever names himself, but chooses to use some circumlocution, as, he that saw, the disciple whom Jesus loved, he that lay leaning on Jesus bosom, and the like, and begins his discourse without one word of formality, or title, or preface, which all the other Evangelists had used. In what year of Christ this Epistle was written, is no otherwise certain then by what may be collected from some passages in it; as cap. 2. 18. where it seems to have been a little before the great destruction which befell the Jews, called by other Apostles the day of the Lord, and the last day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last hour, or part of that day; and again the true light already shining, c. 2. 8. that is the Christian bright state turning out the Mosaical shadows, or typical services, which was finally to be done at the destruction of the Temple, and now already was done in some part. And the same again appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many counterfeit Christ's and false Prophets, that, in that V. 18. he saith were then among them, such as Christ tells us were to be the immediate forerunners of that destruction, Mat. 24. And accordingly the whole business of the Epistle is to encourage them, chap. 1. 4. to confirm the faith and constancy of the Christian professors, who were now solicited vehemently by these seducers, and the Church torn a sunder in every place by the Gnostics, (the followers of Simon) who now denied the reality of Christ's coming in the flesh, and would no longer confess a crucified Christ, or venture any persecutions for that confession. That it was called anciently the Epistle to the Parthians, is affirmed by S. Augustine, meaning thereby those converted Jews which lived beyond Euphrates, of which there were great multitudes, saith Josephus, Ant. 1. 18. c. 12. And to them it is not improbable it was written.  

CHAP. I.  
1. THat which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled 
* concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the word of life,]  
Paraphrase 1. That which from the beginning of the world was in the decree and purpose of God (and was afterward foretold by him) but by us the Apostles of Christ heard from God speaking from heaven, and really beheld and looked on by us, known and testified by all our senses, concerning Christ and the Gospel of Christ, showing us the way to life eternal,  
2. (
† And Kai  For the life was manifested, and we have 
* seen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us)]  
Paraphrase 2. (Which Christ and which Gospel were revealed unto us visibly and discernibly, of which I can testify as an eyewitness, and do therefore now declare to you Christ the fountain of eternal life, who from all eternity continued with the Father, and at ●ast became man, and was clearly revealed to us)  
3. That which we have seen and heard, declare we unto you, that ye also may 
† partake with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have fellowship with us: 
* and our partnership be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and truly our fellowship is with the Father, and with his Son Jesus Christ.]  
Paraphrase 3. What, I say, we know thus assuredly, that we make known to you, that you may partake with us in it, and that participation be of all others the most blessed desirable participation, (see Act. 2. c.) a participation of knowledge and grace and immortality, and that with God himself through Christ Jesus.  
4. And these things we write unto you, that your joy may be 
† completed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  full.]  
Paraphrase 4. This Epistle and, in it, this testimony do I write unto you, for your encouragement in the profession of the Gospel, which many Gnostics and false Christ's are apt to shake you out of.  
5. This then is the message which we have heard of him, and declare unto you, that God is note a light, and in him is no darkness at all.]  
Paraphrase 5. And this is the sum of the Gospel preached by Christ, which we now testify unto you, that all purity is required of you, that all God's commands are pure, and that there is nothing which hath any degree of impurity in it which God in Christ doth not now abominate, but on the other side, a far greater purity now required then before, which may sufficiently are you against all the deceits of the Gnostics, which under the notion of Christian liberty are apt to lead you into all the impurity in the world.  
6. If we say that we have 
* partnership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellowship with him and walk in darkness, we lie, and do not the truth:]  
Paraphrase 6. If we say we are partakers of his purity, or have any likeness or conformity with him, and live in any impure course, as the Gnostics do, we neither speak nor act according to the Gospel, which prohibits and interdicts all such ways as they daily and avowedly practice:  
7. But if we walk in the light, as he is in the light, 
† or we have partnership with him, for though in the Kings MS. there be here a lacuna, yet the space is not large enough for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but fit for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this is agreeable with v. 6.   
Paraphrase 7. But if we live pure lives, as he is perfectly pure, than we partake with Christ of his graces, and resemble him in his purity, (see v. 3. and v. 6.) and the death of Christ is beneficial (to us, who thus imitate his purity) and cleanse us from all the guilt of past sins, and present infirmities.  
8. If we say that we have 
* not sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no sin, we deceive ourselves, and the truth is not in us.]  
Paraphrase 8. All these men's pretensions to perfection are a perfect cheating of themselves. Whosoever conceive, as the Gnostics do, (calling themselves, The perfect, etc.) that such actions as are done by them are reconcileable with persection or innocence, they most miserably deceive themselves, and must know that they are so far from any state of perfection, that they act quite contrary to the rule which the Gospel gives for the regulating of men's lives.  
9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.]  
Paraphrase 9 The only way is to repent and acknowledge what we have done amiss, and then God, having promised pardon to all humble penitents upon sincere reformation, is obliged in fidelity and justice to make good this promise to you, to free you from all punishment of sin; and no other course but this will render you capable of his mercy.  
10. If we say that we have not sinned, we note b make him a liar, and his word is not in us.]  
Paraphrase 10. Nay they that live such lives as these men, and yet pretend to perfection, do not only lie, v. 6. deceive themselves, v. 8. but proceed farther, and make God a jyar, who having sent Christ into the world to reveal his will, to give certain rules of life, to define what is now sin, and what is not, hath universally defined such actions as are committed by these pretenders to perfection, to be horrible and damning sins; and therefore they that do thus, and yet thus pretend, give God the lie, and manifest how far they are from obeying his commands, living according to Gods will.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Light] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light is a figurative expression to signify the most perfect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  immaculate purity; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness is directly the contrary, mixture of all impurity: The affirming of which concerning God, that he is perfect purity, without any mixture of impurity, is no such strange thing as that the Apostle should introduce it with so much ceremony as here we see made use of, That which we have heard and seen, which we have looked on, and our hands have felt, V. 1. What we have seen, we declare, V. 3. and, This is that message which we declare, V. 5. That which all this solemnity was thought fit to introduce, was certainly somewhat either doubted of and questioned by the doctrines, or opposed and resisted by the lives of those to whom he writes. And that which seems most probable to be the full importance of it, is in the general to denote the great perfection of purity which is now commanded in the Christian law, and more particularly the great obligation that lies upon Christians not to make that profession or pretence or excuse for the favouring themselves in any degree of liberty or impurity. Christ came certainly from God to declare his will unto us; that God a God of all purity, and consequently his commandments which Christ came to reveal (like himself) made up of severe rules of purity: And then how contrary to all piety and Christianity must the Gnostick infusions necessarily be, which allow and practise all impurities, and make them a special part of their religion, and call themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and knowing men, beyond all others, and living in a sink of all uncleanness, say they have not sinned for all this, ver. 10?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Make him a liar] What it is to make God a liar hath no great difficulty in it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is certainly to deny the truth of that which God hath somewhere affirmed; and so 'tis used c. 5. 10. The greater question is, wherein the truth of this affirmation here is founded, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that if we say we have not sinned, we thus deny the truth of what God hath affirmed, or give God the lie. The best way of deciding this, will sure be taken from the Context, where v. 6. the foundation of this speech is laid. There it is, If we say we have fellowship or partnership with God, and walk in darkness, we lie, and do not the truth. There certainly we may discern who are the we that are here spoken of, viz. not the Apostle, and the pious Christians (for the first person doth not always signify so, but is used to personate any other that the Apostle would speak of: see Rom. 7. Note d.) but those that are supposed to walk in darkness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, to go on in unchristian sins, and yet to pretend partnership with God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, to a state of great innocence and perfection. These are certainly the Gnostick-hereticks, whose character that is, to live in all carnality and uncharitableness, etc. and yet to pretend themselves to be the most perfect men: Of those he there saith, that they lie notoriously, their foul actions and pretensions to perfection are very contrary, and they do not the truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they live contrary to that rule of life which as Christians they have received to live by. To these same persons he proceeds, ver. 7. to tell the positive truth, contrary to their lie, that if they walk in the light, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, live Christian lives of purity and charity, than they may truly be said to have partnership with him, (as the King's MS. seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as is most agreeable with v. 6.) that is, to be blameless, pious, perfect men; and then for any frailties, or forsaken sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the blood of Christ is accepted as a sacrifice of expiation for such. This is again said (both in the former and latter part of it, ver. 8, 9) but with some little change of the phrase, which must be interpreted by analogy with the former. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If we say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not that is all one with the precedent, we have partnership with him; for sinlenesse is that property of Gods which they pretended to be communicated to them: and then though there be nothing in that verse answerable to their walking in darkness, ver. 6. Yet the persons being still supposed the same that are spoken of in both verses, the impious carnal Gnostics, this of their wicked lives is supposed in the 8th verse, having been already, ver. 6. sufficiently expressed: and so as of them, whose lives of carnality and pretensions of perfection were so contrary, it had been affirmed, ver. 6. that they lie, and do not the truth; so in that 8th verse, 'tis said with little change, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they deceive themselves, and the truth is not: in them, which only adds to the former the consideration of their danger that they thus brought upon themselves, they flattered themselves to their ruin, whereas v. 9 If they would acknowledge their sins and danger, and forsake them, and fly to God for pardon upon repentance, he having promised it to such, would be faithful and just to forgive them their sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would deal with them according to his promise. And then follows v. 10 If we say that we have not sinned (which is directly all one with, we have not sin, v. 8. see Ntoe on c. 3. a.) that is, if these men that thus live, pretend still that they are the perfect (as of their followers in Irenaeus we read, that they called themselves the spiritual, and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire, or the sun beams by shining on a dunghill) they make God a liar, (which is an addition to their lying first, ver. 6. and then deceiving themselves, v. 8. and so frees these repetitions from tautology) that is, directly give God the lie, who hath every where declared such actions as these men practised confidently, (abominable pollutions, etc.) to be most vile and most punishable sins. And so this appears to be the full meaning of this verse, and being so, leaves no place of disputing from hence, whether of any regenerate man it can be said at any time, that he hath not sinned (in that notion which belongs to that phrase in these Epistles of S. John, and is explained Note a. on ch. 3. to belong to wilful, advised, deliberate sin) for sure these Gnostick soul livers were far from regenerate men. That this is the full meaning of the place will farther appear by the words immediately subsequent, ch. 2. 1. These things I write unto you that ye sin not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are very fitly adapted to this purpose: for there is no such way to persuade men not to fall off into those soul sins that now solicited them, as this of undeceiving them in this point, and assuring them that if they lived Gnostick lives, they should never be deemed perfect men, which as long as they entertained themselves with any hopes of, nothing could convince them of the necessity of so saking them. Whereas any other way of understanding the place would not tend to that end of exhorting and warning them not to sin. For if it were to be understood of all the best men's being guilty of sin, how could that be a way of enforcing on them their duty of not sinning? Many more arguments might be used by refuting all other imaginable interpretations of this place to confirm this, but this one of the Context may be sufficient, which accordingly in the next Chapter pursues the same subject more expressly; Hereby we know that we have known him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that we are true Gnostics indeed, (and not those that falsely assume that name) truly perfect men, such as Christianity was designed to make us, if we keep his commandments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 3. practise those virtues of purity and charity which Christ commandeth: and then v. 4. just as here in this Chapter, but more largely and explicitly then in this verse, He that saith, I have known him, that is, calls himself a Gnostick, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perfect man, and keepeth not his commandments, lives so contrary to the rules of piety and purity, and all Christian virtue, as these pretended Gnostics do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a liar (just as c. 1. 6. we lie) and the truth is not in him, as c. 1. 8. the truth is not in us. But who so keepeth his word v. 5. that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lives according to the strict commands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this man hath the love of God been truly perfected; he may on some grounds of truth pretend to perfection of charity toward God, to which these Gnostics falsely pretended, and so was the occasion of all this discourse of pretended perfection, when men live in vile sins, as after of that perfect love which, if truly such, casteth out fear, ch. 4. ●.    

CHAP. II.  
1. MY little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.]  
Paraphrase 1. My tender Christians, I write this to you which I have last written, v. 6, 7, 8, 9, 10. (see ch. 1. note b.) to deter and forewarn you of this deceit that so many are now fallen into, that you may not be drawn away into the heresy and impurities of the Gnostics, either by following them into unclean, bestial sins, or by depending on and pretending to such a perfection in yourselves, which may secure you in any one act of deliberates sin, but that if you have fallen, or shall fall into any such act, that then persently you confess it, and forsake it freely, and lay hold on Christ, who (for your encouragement, you may know) is on God's right hand, acting as an advocate for those that have sinned, and now reform and amend their lives, and, when the Church prays to him for any lapsed sinner, he is just and faithful to perform his promise, to hear the Church's prayers, and to present them to his Father, and to manage all that belongs to such, to their best advantage.  
2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.]  
Paraphrase 2. And he, having entered by blood into the holy place, that is; having died for us, and gone to heaven, where he is now invested with power, which he exerciseth in our behalf, is a powerful means of reconciling God to us, of obtaining free pardon for our sins (on condition of our giving of ourselves up to new life) and not for ours only, but for all the sins of all the world of men, (on condition of faith in Christ, and new life.)  
3. And hereby we do know 
† that we have known him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  that we know him, if we keep his commandments.]  
Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no, (as the Gnostics call themselves by that name, which signifies knowledge, 1 Tim. 6. 20.) that is, whether we have a right notion of Christ as he is our advocate, v. 1. and propitiation for our sins, v. 2. and of his Gospel, or no, viz. if we do what he commandeth us to do, live obedient to the directions of Christ, (see note on c. 1. b.)  
4. He that saith, 
* I have known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I know him, and keepeth not his commandments, is a liar, and the truth is not in him.]  
Paraphrase 4. He that undertaketh to be a Gnostick, or perfect Christian, that is, one that hath more perfection of divine knowledge, and love of God, v. 5. then all others, if he express not this in a pure and holy life, is the greatest hypocrite in the world, (see c. 1. note b.)  
5. But whoso keepeth his word, 
† in this man hath the love of God been truly perfected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him verily is the love of God perfected: hereby know we that we are in him.]  
Paraphrase 5. But the observing his commands is the only sure argument, that he that doth so is a perfect lover of God, truly so called, (the appellation being falsely assumed by the Gnostics) and an argument of evidence to himself, that he is a branch, a member of Christ, as the Gnostics boast that they are, and that whatsoever they do, it cannot make them cease to be so, (see note on c. 1. b.)  
6. He that saith he abideth in him, ought himself also so to walk even as he walked.]  
Paraphrase 6. He that pretends to be a member of Christ (see Joh. 15. 4.) doth by that engage himself to live as Christ lived, or if he do not, to give over so pretending.  
7. Brethren, I write no new commandment unto you, but an old commandment, which ye had note a from the beginning: 
* or, the word which ye heard from he beginning, is the old commandment  the old commandment is the word which ye have heard from the beginning.]  
Paraphrase 7. 'Tis not any new matter which I now discover or write unto you, but that which you were taught at the first preaching the faith unto you, and that which was taught you so early may deserve to be styled an old commandment.  
8. Again, a new commandment I write unto you, 
† a thing which is true in itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which thing is true in him and 
* or, in us, because the shadow passeth, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in you: because the darkness is past, and the true light 
† already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  now shineth.]  
Paraphrase 8. 'Tis that indeed that Christ called a new commandment, and so it is in comparison with the Mosaical Law, to which Christ hath added some degrees of perfection; but that is no prejudice to it, it is not the less true for being so, nor the less considerable to you, but aught in all reason (as proclaimed by God from heaven, and Christ sent on purpose to preach it) to be looked on as a thing wherein we are at this time concerned most particularly, those dark imperfect shadows of the Mosaical oeconomy being now at an end, and the more perfect Christian precepts which are to take place, and to turn out the Mosaical performances, being already, as the Sun, risen, and shining in our Horizon, in full force obligatory to all Christians.  
9 He that saith he is in the light, and hateth his brother, is in darkness even until now.]  
Paraphrase 9 This consideration obligeth you to all Christian practices, actions of light, particularly that of charity and kindness to all your fellow-Christians, contrary to those emulations, and contentions, and seditions, and persecutings of their fellow-Christians, that are observable in the Gnostics among you.  
10. He that loveth his brother abideth in the light, and there is no 
* scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  occasion of stumbling in him.]  
Paraphrase 10. He that is thus charitably disposed and inclined, is the true Christian, and hath little occasion to ensnare him in any sin, little temptation to any ill, most of the suns that men fall into flowing from this original of uncharitableness, see Mat. 6. 22.  
11. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.]  
Paraphrase 11. For as the dark keeps any man from discerning which way to go, so doth uncharitableness obstruct all Christian practice.  
12. I write unto you, little children, because your sins are forgiven you for his name's sake.]  
Paraphrase 12. A precept I have v 15. which I desire to enforce upon all sorts of you: First, on the tender Christians among you, because God hath been so kind to you, as to forgive your sins for Christ's sake, which will be an engagement to you, v. 15. to take off your love from the world, and place it on God.  
13. I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because you have overcome the wicked one. I write unto you, little children, because ye have known the Father.]  
Paraphrase 13. The same I have for you, the most ancient, for you know Christ, (which is agreeable to those of your age, to know the Ancient of days) and that may be an engagement to you to love whom you know: And so 'tis likewise for young men, to whose age it is agreeable to entertain ambitions and desires of conquering, and have been enabled by God to do so, to overcome the evil one, both the devil, and every other that can mean you any hurt, and (if you adhere fast to Christ) all temptations of the world or devil. Which sure is an engagement to you not to love the world which you have overcome. And for you, little ones, again, your knowing of the Father is an obligation to love him with a most filial love.  
14. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong and the word of God abideth in you, and ye have overcome the wicked one.]  
Paraphrase 14. And again I reiterate and reinforce this exhortation upon you, ancient men, as I did before, to impress it the deeper, and so on you young men also; and the exhortation on which I lay so much weight to you all, is this,  
15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.]  
Paraphrase 15. Love not the world, nor any thing in it; for whosoever doth so, that man hath not that love of God, which is prescribed now under the Gospel, of parting with all, when he calls for it, and following him.  
16. For all that is in the world, the lust of the flesh, the lust of the eyes, and pride of life, is not of the Father; but is of the world.]  
Paraphrase 16. For all that is in estimation in the world, those things that tend to our sensual pleasures, profits, honours, and the like, and the desires that are fastened on those objects, (which are so observable all of them in the Gnostics, first, their filthy abominable lusts, secondly, their love of the world, which makes them deny Christ, rather than incur persecution by professing him, and thirdly, their looking on themselves as men of deepest knowledge, and priding themselves in those perfections) are all from an earthy, not an heavenly principle.  
17. And the world passeth away, and the lust thereof: but he that doth the will of God abideth for ever.]  
Paraphrase 17. And all these, all wherein they so delight themselves, what are they but poor momentany transitory things? whereas obedience to God's will helps us to perpetuity.  
18. Little children, it is note b the last 
* hour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time: and as you have heard that Antichrist 
† cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall come, even now are there note c many Antichrists; whereby we know that it is the last 
* hour  time]  
Paraphrase 18. This disseminating of unchristian doctrines among you, is no more than what Christ foretold should fall out about this time. For now the great day of destruction upon the obdurate Jew's is close at hand, (see note on Mat. 24. b. and Heb. 10. a.) And as Mat. 24. 5, 11, 12. 'tis foretold by Christ that immediately before the destruction of Jerusalem, there must be false Christ's, that is, some that take upon them to be sent from God, as Christ was, and so to be counter-christs', false counterfeits of the true, and again false prophets, bringing in new doctrines, and pretending to do miracles, to get authority to them; so now we see it fulfilled, there having already appeared many who undertake to be the saviours and redeemers of the Jews, to rescue them (which is their notion of a Messias) out of their conquerors hands, etc. and now false teachers, the Gnostics, under Simon the Magician, by whom therefore you ought not to be seduced, but to look on them as the men foretold by Christ, which should, if it were possible, deceive the very elect, and by which we know infallibly that this is that time there prophesied of, which though it bring us some persecutions at present, yet withal it signifies, that if we continue constant in faith, we shall shortly be delivered.  
19 They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us.]  
Paraphrase 19 The Antichrists, or false teachers, that are now abroad, may persuade you, and be conceived by you to be of the same piece with us disciples, and Apostles, and Orthodox Christians, and not to differ from us in any considerable matters, because they lived in the same assembly with us, immediately before they thus went out, and taught these false doctrines among you: But let them not impose upon you thus: the truth is, they were not of us, or of the same faith with us, though they went out from among us, and an argument of that you may have from their leaving us, or going out from us; For if they had been of the same faith with us, what needed they to have separated? they would certainly have continued communion with us; and their not doing so, is a manifestation that, though they did live among us, yet they were none of them of the same faith with us, when they thus forsook us.  
20. 
* And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But ye have an unction from the holy One, and ye know all things.]  
Paraphrase 20. And that testimony of the truth of the Gospel of Christ, which was given to it by the holy Ghost, is imparted to you, and gives you such an assurance of the truth against these impostors, that you cannot in any reason be thus cheated by them: see note on Act. 10. c.  
21. 
† I have written 〈◊〉 to you▪ not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I have not written unto you, because ye know not the truth; but because ye know it, and that no lie is of the truth.]  
Paraphrase 21. And consequently my writing to you now is not out of jealousy or suspicion that you are ignorant of the truth; for than I would write more largely on this matter, and give you the evidences and proofs of all this: but I satisfy myself with these brief admonitions, because you are so firmly rooted in the truth, that you cannot but discern the difference of every such false doctrine from the one revealed truth.  
22. Who is a liar, but he that denieth that Jesus is the Christ? 
* This is the Antichrist denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he is Antichrist that denieth the Father and the Son.]  
Paraphrase 22. There is no such liar, such dangerous false teacher, as he that denies Jesus to be the Messias, and thus do the ringleaders of the Gnostick heresy (see note a.) Whosoever doth so is an Antichrist, denying in effect both the Father and the Son; the Son directly, the Father by consequence, because he hath testified of Christ by miracles, and voice from heaven, which testimony of the Father is not true if Jesus be not the Christ.  
23. Whosoever denieth the Son, the same note d hath not the Father: [but] he that acknowledgeth the Son, hath the Father also.]  
Paraphrase 23. And so whosoever denieth the Son to be the Messias, renounceth the Father also, who hath testified him to be so. And this do the followers of Simon, the Gnostics, who deny Christ to have been born, or lived or died truly, but only in appearance.  
24. Let that therefore abide in you which ye have heard from the beginning: if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.]  
Paraphrase 24. You therefore, whatsoever your temptations be, forsake not the doctrine which from the beginning of your Christianity you have received: To which if you firmly adhere, if you continue in the constant profession of the true faith of Christ at first revealed to you, you shall continue also in the favour and love of God the Father, and of Christ, which is reward sufficient for that constancy.  
25. And this is the promise that he hath promised us, even eternal life.]  
Paraphrase 25. And whatsoever hazard we run by so doing, it matters not, though it be to loss of life itself, because he hath promised eternal life to those that stick fast to him, though with the loss of this.  
26. These things have I written unto you concerning them that seduce you.]  
Paraphrase 26. And this have. I said to arm you against the seducing Gnostics, etc. that are now among you, and are so solicitous to do so.  
27. But the anointing which ye have received of him abideth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, 
* or remain in him even now or still, for the Ks Ms. reads, and points it so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye shall abide in him.]  
Paraphrase 27. And indeed I need give you no other armature against these, than what you have already: for the testimony of the holy Ghost, and so of God himself, given to the truth of that Gospel which hath been preached among you, is sufficient to fortify you, and that is still among you, and you have no farther need of testimonies of that truth against all opposers and deceivers; only hold fast and persevere in that which you have formerly been infallibly taught by that means, see ver. 20. and let not these seducers yet work upon you.  
28. And now, little children, abide in him, that when he shall appear, we may have confidence, & not be 
† ashamed of, or from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ashamed before him at his coming.]  
Paraphrase 28. I beseech you, my tender children, keep fast to Christ, unmoved, that when that great fatal day of visitation comes, that coming of Christ so long expected (see note b. & Mat. 24. b.) wherein the obdurate unbelievers shall be destroyed, and the believers delivered and preserved, we may come with cheerfulness and confidence (see Joh. 7. a.) and not be turned with shame from him, or as inconstant (and so guilty) persons, be ashamed to meet him.  
29. If ye know that he is righteous, 
* or know that also▪ for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye know that every one that doth righteousness is born of him.]  
Paraphrase 29. Resolving of this, that Christ is a most just judge, and consequently that every upright person is a child of his, like unto him, and certainly shall be used by him as a son, have all protection and inheritance from him.  

Annotations on Chap. II.  
\1 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  \2 reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the darkness, or the shadow, passeth, and the true light already shineth. What is the meaning of these phrases is yet a farther difficulty, but by analogy with other the like in these books may be explained. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ is called the true light, Job. 1. 9 Light in respect of his doctrine, which was the direction of every man's life, and true light in respect of the more imperfect shadows that had been before under the Law. Thus, when it is said, Grace and truth came by Jesus Christ, and that the true worshippers shall worship the Father in spirit and in truth, truth denotes the substance in opposition to shadows, the substantial worship in opposition to the rudiments of the Law. And this sense is much favoured here by the King's MS. which reads, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is used of the Law, Col. 2. 17. Heb. 10. 1. and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passeth doth incline; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that is oft applied to a shadow, (my time passeth like a shadow, etc.) but not so to darkness. And indeed as light is opposed to darkness, so true light, which is somewhat more, that in which is no mixture of darkness, is most fi●ly opposed to a shadow, in which there is some of that mixture. 'Tis true indeed ver. 9, and 11. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness, which may make it probable that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness, not shadow, here. But that argument is of little force, because there the opposition being betwixt that and light simply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness was necessarily to be used; and by that is meant the darkness of sin in both places, the hating the brother: but here it being not simply light, but with this addition, the true light, shadow is it to which that is most properly opposed. And it need not seem strange that both these oppositions should here be used so near one to the other it being evident, that the doctrine of Christ, which is opposed to sin, and so to darkness, which denotes that, is opposed also to the Law of Moses, as a more perfect to that which was less perfect, an higher degree of charity now exemplified and required by Christ, to a lower and more imperfect degree of it before required by Moses. As for the passing of the shadow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and shining of the true light, that evidently signifies the abolition of the Mosaical Law, and the Christian law taking place, prevailing over it. Which this Apostle, which knew that to be the last hour, and so the destruction of the Jewish Temple (and consequently service) so suddenly to approach, could not but know that it was now at hand. And indeed the Apostles having received revelations to that purpose, (see Note on Rom. 7. a.) it is here truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this true light already shineth, the Law was already abolished, and only the Christian doctrine in force already. And so this is a most commodious, efficacious reason, to prove and press the matter in hand, that if this were a new commandment, which here he speaks of, and no old Judaical one, yet it was part of the doctrine of Christ, and that was now in full force over the world, the Judaical Law being already abrogated, and the destruction of their whole policy very near at hand, v. 18.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. The last time] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that famous period, the destruction of the Jews, will not only appear by comparing that phrase with many other of that kind in these Books, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummation of the age, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last days, but also by the whole Context in this place: For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (here following) ye have heard, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being a form of citing, must necessarily refer us to some prediction that had before been delivered of the matter here spoken of, viz. the coming of Antichrist. This prediction was certainly that of Christ's Mat. 24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where before this fatal day, in three stages of his discourse, three several times he toucheth on this matter; first v. 5. There shall come many in my name, saying, I am Christ, and shall deceive many; then v. 11. many Pseudo-prophets (that is, that pretend a mission when they have it not) shall arise and deceive many; then v. 23. If any shall say, Lo here is Christ, or there, believe them not: for there shall rise Pseudo-christs' and Pseudo-prophets, and shall show many signs and wonders, so that they shall deceive, if possible, even the elect: behold I have told you before. Of the first sort are those counterfeit Christ's who pretended soon after Christ's ascension; of which it is therefore said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the end is not yet, they were to be some years before this destruction. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of this sort was Theudas, not he which is mentioned Act. 5. 36, 37. as ancienter than Judas Galilaeus; but another mentioned by Josephus, under Claudius' reign, when Fadus was Procurator of Judaea, who, saith Eusebius 1. 2. c. 1. a. out of Joseph. Ant. l. 20. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceived many. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of this sort was the Egyptian, Act. 21. 38. mentioned also by Eusebius, 1. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. out of Josephus. And so also Dositheus, or Dosthes, in Origen cont. Cells. l. 1. and in Hegesippus apud Euseb. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and divers others who undertook to be deliverers of the people, which is in effect to be Christ's, as a Christ is defined by S. Luke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c. 24. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that should redeem Israel. So again in the last place, the false Christ's & false prophets are the like to these, differing from them only in the time wherein they should show themselves, viz. after the besieging of Jerusalem, v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Judaea, v. 16. for then was it an opportunity for false Christ's to attempt to gather followers, and undertake deliverances, if any would be deceived by them. But the deceivers that especially belong to this place are those of the second or middle stage, Mat. 24. 11. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Pseudo-prophets, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  immediately before the standing of the abomination of desolation in the holy place, that is, (as S. Luke interprets it) before Jerusalem was encompassed with armies, that is, besieged, as here the many Antichrists among them is a proof that it was the last hour, Of that point of time five things are there foretold by Christ which are so exactly fulfilled in this time wherein in S. John writes, that the very reciting them is almost the sum of this Epistle. First, that the Jews should be very cruel in persecuting the Christians, Mat. 24. 9 Secondly, that many Christians should be scandalised by this means, that is, renounce the faith to comply with the persecuters, v. 10. Thirdly, that they that did thus renounce the faith to comply with the persecuters, (viz. the Gnostick-hereticks) should persecute those that stuck fast to Christ, and deliver them up to the persecuters, v. 10. Fourthly, that Pseudo-prophets should rise, and, upon this advantage of ridding men from persecution, seduce many, v. 11. Lastly, that upon this increase of persecutions upon the orthodox Christians both from the Jews and Gnostics, called the increasing of iniquity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the orthodox themselves should begin to faint, their love to Christ grow cold, v. 12. After which it soon follows, v. 14. And then shall the end come. By the accordance of all which passages there and here, it is manifest who are these Antichrists here set down as the immediate forerunners of the siege of Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. those false prophets, 2 Pet. 2, 1. who there are said to have denied the Lord that bought them, and here, c. 4. 3. to deny Christ to have come in the flesh, and so were Antichrists properly so called, professed enemies to Christ, and withal the most cruel enemies and persecuters of the Christians, that is, the Gnostics particularly, a sect of unclean abominable Christians, which being followers of Simon Magus, laboured to deceive many by rehearsing the miracles which he did, and by their doctrines of the lawfulness of renouncing Christ in time of persecution gathered many to them, who were first willing to escape persecuting, and then hated and themselves persecuted all others. And to this 'tis clear that this whole chapter belongs; first asserting the doctrine of Christ, which these had perverted and denied, v. 1. then the necessity of Christian practice, v. 3, 4, 5, 6. against these most unchristian livers; then particularly the doctrine of Christian charity, against their hating and persecuting other Christians, v. 9, 10, 11. then the contempt of the world and bearing of the cross, and of all hardship for Christ's sake, v. 15. and then in this v. 18. having told them, that (according to Christ's prediction) this was the season to expect such deceivers, he comes particularly to them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 19 that they went out from the Christians, but were not of them, that is, were not true, but equivocal, and only nominal Christians, and now were separated from them, as a sect that broke off and went out of the Church, and so were no longer to be counted Christians, v. 21. especially when they denied Jesus to be the Christ, as the Gnostics did. And so he concludes that he had written to them of those that deceive them, v. 26. That this place, and peculiarly v. 19 belongs to the Gnostics particularly, see cyril of Jerusalem, Cat. 6. p. 134. where speaking of Simon Magus he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom it is written, They went out from us, but they were not of us; and as the Barocian MS. adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they had been of us, they would have remained with us: which is that whole 19 verse applied to Simon and his followers, whom p. 137. he names, Cerinthus, (and in the Barocian Copy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Menander, Carpocrates, E●ion, and Martion; and again Basilides and Valentinus. Before him see Polycarp in his Epist. to the Philippians, p. 20. in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every one that doth not confess that Jesus Christ came in the flesh, is Antichrist; and whosoever confesseth not the martyrdom, or testimony, of the cross (that is, that doth not confess Christ when danger attends that confession) is of the devil: and whosoever converts the oracles of God to his own lusts, and saith that there is neither resurrection nor judgement, he is the firstborn of Satan, (which is in the ancients generally the title of Simon Magus.) And accordingly in the Epistles of Ignatius the primitive Martyr, especially that to the Smyrneans, he fortifies them against this doctrine of the Gnostics, that Christ did not suffer, nor was born, nor rose again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly in the flesh, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Many Antichrists] Who the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were v. 18. hath been at large deduced, Note b. the whole sect of Gnostick heretics. One mistake only this matter may be farther liable to, by thinking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist here to be some peculiar person, distinct from the many Antichrists there. If there were any convincing reasons to conclude this, it would soon be decided who it was; those first-fruits of Satan, Simon Magus, who may well be supposed alive at the writing of this Epistle, being affirmed by the ancients to have contended with S. Peter and S. Paul at Rome, and that most probably at their coming thither, before their Martyrdom, that is, about the twelfth of Nero▪ very little before the Jewish war, which brought that ruin upon them. See Arnobius l. 2. advers. Gentes, Sulpicius Severus Hist. sacr. l. 2. Cyril. Hierosol. Catech. 6. Isidore Pelusiot. Ep. 13. All relating that contention between those Apostles and him, and that, saith Cyril, after the error of the Gnostics had spread itself over the Church, and so made it necessary for the Apostles to oppose him publicly, Beside him other particular persons there were also capable of this title, Cerinthus, opposed by this Apostle S. John particularly, and Carpocrates and Saturnilus & others. And accordingly 
* Bib. 〈…〉. 2. p. 347. A.  Hippolytus the Martyr in his book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. interprets the place, many shall say, I am Christ, of Simon Magus and others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some rose and said, I am Christ; as Simon Magus and the rest, whose names it is not seasonable to rehearse. So Hegesippus in that eminent passage, set down from him in 
* 1. 4. c. 22.  Eusebius, having named the several heresies that were come into the Church in his time, the followers of Simon, Cleobius, Dositheus, Gorthaeus, Menander, Martion, Carpocrates, Valentinus, Basilides and Saturnilus, concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these were the false Christ's, false Prophets, false Apostles, which divided the unity of the Church with pestilent doctrines against God and his Christ. But there is no reason thus to affix the title, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist here being visibly of the same importance with the same word v. 18. and that there, either all one with, or contained under the many Antichrists that follow. For so the words must import, that the prophecy which had foretold that Antichrist comes in the last hour, was fulfilled in the many Antichrists that were then come; which could not be, if that Antichrist foretold were another from those many Antichrists. And besides it hath already appeared that the coming of that Antichrist foretold, was the arising of false prophets, Mat. 24. 11. and then though the word be here in the Singular number, yet must it be all one with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false prophets, in the Plural. And it is ordinary for a word in the Singular to be a complexum, and so to signify a whole sort or sect of people, as it is apparent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liar here v. 22. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  denotes all those false prophets, that is, heretical false teachers, that deny Jesus to be the Messias, and not some singular person that did so▪ By all which it appears, that what is here said both of the Antichrist, and the many false Christ's, belongs equally to the times before the destruction of Jerusalem, and denotes the Gnostics to be them, and cannot duly be applied to any other. And if it be here objected that there is a difference between false prophets and Antichrists, and so that the Antichrist here will not be the false prophets, Mat. 24. I answer, first, that here appears not the least difference in the importance of the words literally taken, (and accordingly, c. 4. 1. they that are here called many Antichrists, and there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 3. the Antichrist, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many false prophets, as appears also by comparing the characters of them there v. 2. with what is here said of them:) for first, Christ and prophet are all one; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word Christ denoting that divine unction or commission to that great Prophetic office which Christ exercised here on earth; and accordingly we know that Moses foretells his coming in that style, A prophet shall the Lord your God raise up unto you: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so secondly, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition are oft all one, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like; as when we use the word counterpart of one thing made like another, which yet is not it, and so counterfeit, one which pretends, and looks like another which he is not. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be (most literally) rendered a Counter-Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that is a Pseudo-Christ, or false Christ. So 
* Lausi●e. Histor. c. 31. p. 949. D.  Palladius expressly useth the word. For speaking of the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transforming himself into the shape of our Saviour, and so adored by Valens, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fell down and worshipped Antichrist, or this counterfeit Christ, that is, the Devil in this shape of Christ. And such it is certain was Simon Magus, who professed himself to be Christ Jesus, who appeared to converse among the Jews. See Cyrill of Jerusalem in Catech. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If this be not sufficient, than secondly, I answer, that the Gnostics or followers of Simon, as they were false teachers, and so might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that respect, so they were bitter opposers of Christ and all the orthodox Christians, denied Christ to be come in the flesh, and persecuted all that asserted it; and in that respect 'tis as visible that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies opposition, or contrariety, Antichrists beyond all that ever any Christians were, or can be imagined to be. And then though Antichrists are somewhat more than Pseudo prophets, because all false prophets, or false teachers, do not thus deny or oppose Christ, and the fundamental articles of our redemption, yet still the greater contains the less under it; and so that prediction that foretold there should come false prophets before the besieging of Jerusalem, was abundantly fulfilled in these false teachers, which were over and above Antichrists, professed opposers of Christ and Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Hath not the Father] To have the Father is to be expounded by analogy with having grace, Heb. 12. 28. that is, retaining it, holding it fast, or making use of it, as in the parable of the Talents, He that hath is he that makes use of and improves the talents by so doing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus here to have the Father is to retain and hold fast his doctrine, not to forsake or depart from it, which every one must be said to do (and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to have the Father) who denieth Christ to be the Messias, of whom God hath so positively testified that he is so. So again in the end of the verse the phrase is used, and so c. 5. 12. He that hath the Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is he that adheres and continues in the faith of Christ. So 2 Joh. 9 He that abides not in the doctrine of Christ, hath not God, that is, forsakes and apostatizeth from him; but he that continueth in the doctrine of Christ, he hath both the Father and the Son, by adhering to Christ▪ and that doctrine which he hath revealed from his Father, adheres to God also.    

CHAP. III.  
1. BEhold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.]  
Paraphrase 1. As for the persecutions that befall the orthodox professors at this time, and are such discouragements to many, tempting them to fall off from their profession, Mat. 24. 10. these are but effects necessarily consequent to God's loving us: For is not God's love very particularly and remarkably expressed and testified to us, that he acknowledges us to be his sons, and gives us the privileges that belong to such? Certainly it is: And yet this is the very reason that we are so persecuted by the world. They look on us as a people contrary to them, having other relations than they have; for they depend upon the world, and not upon God, have nothing to do with him and therefore no wonder that this befalls us.  
2. Beloved, now are we the sons of God, and it 
|| hath not been yet made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth not yet appear what we shall be: but we know, that 
* if he appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he shall appear, we shall be like him; for we shall see him as he is.]  
Paraphrase 2. My brethren, whatever our persecutions at present are, this state and condition of ours is the state and condition of the sons of God; and what we shall be hereafter, what inheritance shall be made over to those sons, is not yet revealed. But this we know, that when that blessed time shall come, we that are sons of God, shall (as the notion of sons signifies in the scripture) be like unto that Father of ours, like him in holiness, and like him in bliss, and that bliss shall consist in seeing of him as he is, a fountain of all that is desirable to our natures.  
3. And every man that hath this hope 
† on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him, purifieth himself, even as he is pure.]  
Paraphrase 3. And whosoever hopes or depends on God for any such future state, if he expect to receive it from him according to his manner of promising, not absolutely, but conditionally, or indeed whosoever sets his heart on the vision of God, a pure and blissful state, not any sensual paradise, but a spiritual state of bliss, made up of sinlessness and purity, will in all reason set a purifying here, be a practising and aiming after that excellent copy, that he may be capable of that perfect purity hereafter.  
4. Whosoever committeth sin, 
* doth also commit transgression  transgresseth also the Law: for sin is the transgression of the Law.]  
Paraphrase 4. Sin is a contrariety to the Law of God, an act of disloyalty to our King; and he that deliberately committeth any act of sin, doth proportionably commit a rebellon and disloyalty against Christ.  
5. And ye know that he was manifested to take away our sins, and in him is no sin.]  
Paraphrase 5. And Christ both by his example, being sinless, never guilty of any act of sin, and by all that he hath done and suffered for us, hath designed this special end to himself, to purify our lives, and cleanse us from all deliberate acts of sin.  
6. Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him.]  
Paraphrase 6. He that adhereth fast to him, that as a member of his, continueth in him, falleth not indulgently or deliberately into any act of sin; he that doth so, disclaims all true knowledge of God, (is no Gnostick properly called) or conversation with him.  
7. Little children, let no man deceive you: he that doth righteousness is righteous, even as he is righteous.]  
Paraphrase 7. My young tender Christians, let not the Gnostics seduce you to your ruin: he that continues in all righteous actions, that actually performs the will of God, and not only in intention of mind, and that through his whole course of life, and if he fail therein, returns again speedily by repentance, this person, and none but this, is the Christian righteous man, he and none else is accepted by God as righteous under the Gospel, in like manner and proportion as Christ doing righteousness is said to be righteous, upon that and not any other ground of denomination.  
8. He that note a committeth sin, is of the devil; for the devil sinneth from the beginning: for this purpose the Son of God was manifested, that he might 
† dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destroy the works of the devil.]  
Paraphrase 8. He that deliberately committeth any act of known sin, is in that, or so far, an imitator of the devil; for at the beginning, soon after his creation, he acted rebellion against God, and hath done so ever since: And to take off all men from following of him, was the very design of Christ's coming into the world.  
9 Whosoever is note b born of God, doth not commit sin; for his seed remaineth in him: and he note c cannot sin, because he is born of God.]  
Paraphrase 9 Whosoever is a true child of God, keeps himself strictly from all deliberate sin: and the reason is clear, because that principle of sonship, that from whence he is said to be born anew, or of God, to wit, his sincere resolute conversion to God, if that continue to have any energic or life in him, is directly contrary to, and incompatible with the committing any sin, and therefore he cannot thus sin, because he is a child of God, a regenerate person, that is, such sinning is unreconcilable with that state.  
10. 
* By this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In this the children of God are manifested, and the children of the devil: whosoever doth not righteousness note d is not of God, neither he that loveth not his brother.]  
Paraphrase 10. This is the character of difference between pious and wicked, regenerate and unregenerate men; he that lives an impious and uncharitable life is no regenerate child of God's, whatsoever he flatter himself of his state.  
11. For this is the message that ye heard from the beginning, that we should love one another.]  
Paraphrase 11. For this of charity is the grand fundamental doctrine, which was so often and so earnestly commanded by Christ, when he was here on earth.  
12. Not as 
† Cain was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cain, who was of that wicked one, and slew his brother: And wherefore slew he him? because his own works were evil, and his brother's righteous.]  
Paraphrase 12. And how contrary is this to that emulation, and maligning of those that are better than they, which was the affection that put Cain on killing his brother, and doth the like in the Gnostics now abroad, who hate and persecute all the orthodox Christians to death, and can have no other quarrel to them, but that their own works are evil, and the others good?  
13. Marvel not, my brethren, if the world hate you.]  
Paraphrase 13. But this you pure Christians have no reason to wonder at, if it prove to be your lot.  
14. We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death.]  
Paraphrase 14. We know that we are regenerate Christians (see note on Luc. 15. c.) by our charity to other men, which he that hath not is clearly an unregenerate, unchristian person.  
15. Whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.]  
Paraphrase 15. The hating of others is by interpretation the kill of them, because it is so in intention of heart, did not some outward restraint curb it; and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper, the regenerate state, from the having spiritual life abiding in him, which the Gnostics, that are so malicious, do yet so much talk of.  
16. Hereby perceive we the love of God, 
* that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because he laid down his life for us: and we ought to lay down our lives for the brethren.]  
Paraphrase 16. Christ's love to us was expressed in this, that he was willing to incur the utmost hazard, even to venture his life, to reduce us; and agreeably Christian charity obligeth us to venture even our lives for other men, after the manner, and upon so noble a design, as Christ did, that is, to bring unto the Christian faith (as the martyrs did) any one or more enemies of Christ, and so likewise in other cases proportionable to this.  
17. But who so hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?]  
Paraphrase 17. But how contrary to this is the practice of the world, when rich men that have to spare for others, have yet no compassion or charity to them? which he that doth, how can he be said to be merciful as God is merciful, or how to love God, when he doth so contrary to his commands?  
18. My little children, let us not love in word, neither in tongue, but in deed and in truth.]  
Paraphrase 18. My dearly-beloved tender Christians, let our charity to our brethren show itself in actions of sincere kindness and bounty to them.  
19 And hereby we know that we are of the truth, 
† and we shall persuade, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and shall note c assure our hearts before him.]  
Paraphrase 19 And by loving one another thus, we are able to discern or judge of ourselves, that we are such as we profess ourselves to be, v. 18. and by so judging we shall have our hearts secure and confident that God will hear our prayers, v. 22. and Joh. 9 31.  
20. For if our heart condemn us, God is greater than our heart, and knoweth all things.  
Paraphrase 20. And indeed that this discerning ourselves to be such as we pretend ourselves to be, is necessary to the giving us this confidence toward God, appears by this, that on the one side our hearts condemning us is a sure argument that God will do so too, (and then not hearken to our prayers) because he knoweth all things of us that we can know of ourselves; and on the other side, if we have nothing to charge on ourselves, than we may come thus confidently to God, not fearing that he will lay any thing to our charge (see note on Joh. 7. a.) that we are not guilty of, or that he will be wanting to them that walk sincerely before him  
21. Beloved, if our heart condemn us not, then have we 
* boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confidence towards God.]  
Paraphrase 21. And indeed that this discerning ourselves to be such as we pretend ourselves to be, is necessary to the giving us this confidence toward God, appears by this, that on the one side our hearts condemning us is a sure argument that God will do so too, (and then not hearken to our prayers) because he knoweth all things of us that we can know of ourselves; and on the other side, if we have nothing to charge on ourselves, than we may come thus confidently to God, not fearing that he will lay any thing to our charge (see note on Joh. 7. a.) that we are not guilty of, or that he will be wanting to them that walk sincerely before him  
22. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.]  
Paraphrase 22. And he will certainly hear our prayers, supposing them such as to which his promise of hearing doth pertain, because by obeying him we are qualified to have our prayers heard by him: see Jam. 1. 6.  
23. And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.]  
Paraphrase 23. And one prime part of that obedience is to continue constant in the profession of Christ, and perform all the duty owing from us to Christ and our brethren, according as he by special precept hath required of us.  
24. And he that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us.]  
Paraphrase 24. And he that obeyeth him is really one of those which the Gnostics pretend to be, that is, dwelleth or continueth in Christ, and consequently receiveth all gracious influences from him, as the members from the head, as long as that is united to them: and that we are such, that is, that Christ hath not yet forsaken, but still continues united to us, appeareth by the gracious charitable temper and disposition, ver. 10, 17. which we transcribe from him, ch. 4. 13. see note on Luc. 9 c.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Committeth sin] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sin, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do, or commit, sin, which appear to be directly the same by comparing ver. 6, and 8. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chap. 1. 8. to have sin▪ all one with having sinned, v. 10. have a special energy in the writings of this Apostle, to denote a deliberate, presumptuous commission of sin; not every sin of ignorance, incogitance, frailty, but, after deliberation, an advised commission of it. This is here affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the committing transgression, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies opposition, or contrariety, to Christ's law. Justinian renders the word iniquitatem (Institut 4. the injur. Iniquitas & injustitia, quam Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant) and iniquitas is this opposition or irregularity to the will of God, viz. that will of his revealed to us by Christ, to which we now profess obedience. It is here made matter of some question, whether these phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sin, and to commit sin, are to be interpreted only of an habit of such deliberate sin, or belong to one single act of it. But the resolution is easy, that though he that lives impenitently in any habit of known sin, be most eminently said to sin and commit sin, yet he that is guilty of any one deliberate act is here primarily meant by these phrases. This appears by the use of the words in some of the places, where it must necessarily denote an act, and not only an habit; as ch. 2. 1. These things I write unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not sin, where it would be unreasonable to think that the holy Apostle designed his Epistle to keep them from habits only, and not also from each act of deliberate sin. This is again evident in this place: for not only he that lives habitually in sin, but he that commits any one deliberate act of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committeth a transgression of the Law, opposeth and doth contrary to the Law of Christ, which severely forbiddeth such single commissions, and not only the habits of them: and so ver. 5. when it is said that Christ appeared that he might take away our sins, and that there is no sin in him, 'tis evident that he came to take away our acts as well as our habits, and that there was no act as well as no habit of sin in him: and so in all that follows, v. 6, 8, 9, etc. one act of sin is contrary to abiding in Christ, that is, to adhering to him, to seeing and knowing, that is, to obeying him; one act is of, or from, the devil, one act as contrary to that seed, that purity, that principle of filiation, that is in him that is born of God, and not only an habit of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Born of God] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being born of God, signifies, hath been noted Joh. 1. Note b. to have received some special influence from God, and by the help and power of that, to be raised to a pious life. Agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he that hath been born of God, is literally he that hath had such a blessed change wrought in him by the operation of God's Spirit in his heart, as to be translated from the power of darkness into the kingdom of his dear Son, transformed in the spirit of his mind, that is, sincerely changed from all evil to all good, from obedience to the flesh, etc. to an obedience to God. Only it is here to be noted, that the phrase is not so to be taken, as to denote only the act of this change, the first impression of this virtue on the patient, the single transient act of regeneration or reformation, and that, as in the Praetertense, now past, but rather a continued course, a permanent state, so as a regenerate man and a child of God are all one, and signify him that lives a pious and godly life, and continues to do so. For so that phrase of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child or son of any kind of father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies a resemblance or similitude of inclinations and actions, as a child of the devil is one that commits (and so continues to do) Satanical wicked practices, and so sons of Belial are vicious persons; and so our Saviour interprets the phrase, If ye were the children of Abraham, ye would do the works of Abraham, but you are of your father the devil, that is, you do those things which are imitations of him, such things as he doth. And so generally in this Epistle, he that is born of God signifies a man truly pious, an obedient servant of God: and such is the subject of this Proposition here, when of such an one it is said, he cannot sin.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Cannot sin] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot here, will best appear by what S. chrysostom on Rom. 8. saith of the tree in the Gospel, where 'tis said, A corrupt tree cannot bear good fruit, nor a good tree corrupt fruit: he, saith he, that saith a corrupt tree cannot bring forth good fruit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forbids not a change from vice to virtue (denies not that to be possible) but affirms, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continuance in wickedness cannot bring forth good fruit; for, saith he, he said not that an ill tree cannot become good, but that remaining evil it cannot bear good fruit. So when Rom. 8 7. 'tis said that the carnal mind cannot be subject to God, Theophy lact interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it cannot whilst it remains such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that the change is impossible; and so again v. 8. when it is said, they cannot please God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they cannot whilst they are such. And so sure the affirming here of the child of God, the regenerate pious convert, that he cannot sin, is not the affirming that he cannot cease to be what he is, cannot fall off from the performance of his duty (against which the many warnings and exhortations that are given to pious men, ch. 2. 1. 1 Cor. 10. 12. Heb. 3. 12. 2 Pet. 3. 17. are evidences of the possibility of it) but that remaining thus, a pious follower, imitator, and so child of God, that in his actions resembles him, he cannot yield deliberately to any kind of sin. To which purpose saith Tertullian De pudicitia, Haec non admittet omnino qui natus è Deo fuerit, non futurus Deifilius si admiserit, He that is born of God will not at all admit such sins as these, he shall not be the child of God if he do admit or commit them. And Lactantius, Virtus sine ulla intermissione perpetua est, nec discedere ab ea potest qui semel eam cepit: Nam si habeat intervallum, si quande eâ carere possumus, redeunt protinus peccata, quae virtutem semper impugnant, Virtue is that which is perpetual without any intermission: He that hath once undertaken it, cannot depart from it. For if it have any interval (of sin) if we can want, or be without it, sins presently return, which always impugn virtue. And so S. Hierome on Mat. 7. 18. Bona arbor non fert malos fructus quamdiu in bonitatis studio perseverat, A good tree bears not ill fruit as long as it perseveres in the study or love of goodness. And so S. Augustine Serm. 29. de verb. Apost. Talia non facit bonae fidei & spei Christianus, A Christian of a good faith and hope doth not such things as these, that is, Homicide, Adultery, etc. In the same sense as 
* In Stobae● p. 100  Menander saith of the just man,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a just disposition knows not how to be unjust. In this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he cannot, used by Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carnal men cannot do spiritual things. It will not farther be pertinent to inquire, whether the sinning here (so unreconcilable with a regenerate state) be an act only of wilful sin, or an habit, because those Apostate Gnostics, to whom this place is opposed, and all that went over to them, were guilty of more than single acts, even of the foulest habits of impurity and persecuting the Christians, v. 10.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Is not of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be of God, here● (and chap. 4. 6. and 5. 19 and 3 Joh. 11.) is a phrase to signify one that lives as God requires and approves of, a child of God in the beginning of the verse, born of God, v. 9 a sincere acceptable servant of his, that imitates the good, 3 John 11. or in brief, a good Christian; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that not only upon this ground, because all Christian virtue is of God, but especially because it is agreeable to his will, an imitation of that which is most eminently and originally in him. And so on the contrary, Ungodly living is expressed by the phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  to be of the devil, Joh. 8. 44. explained by what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doing, or delighting to do his desires, and his works, v. 41. and so to be of the world. To this purpose many the like phrases there be observable in Scripture, which are set to signify this; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as being in God, 1 Joh. 2. 5. & 5. 20. seeing God, 3 Joh. 11. that is, having considered and observed God in his actions, in order to imitating of them; for so to imitate is expressed, Joh. 8. 38. by doing what they have seen with their father: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so again having known God or Christ, 1 Joh. 2. 3, 13. that is, so as to imitate or transcribe what we see in him; an evidence of which is, as it follows there, the keeping his commandments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and c. 4. 6. he that knows God, and he that is of God, are set as directly the same; and so v. 7, 8. and very often in this Writer. So seeing, and knowing him, together, 1 John 3. 6. and especially Joh. 5. 37. to hear his voice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and see his appearance, for that is there all one with having his word abiding in them. So to be the sons of God, Joh. 11. 52. the sons of God that are scattered abroad, that is, all that are or shall be pious faithful servants of his all the world over, that are qualified aright for the receiving of Christ when he preacheth to them, (such as are called the children of the kingdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mat. 13. 38.) and so oft in these Epistles, 1 Joh. 3. 2, 10. and to be born of God, 1 Joh. 3. 9 and 5: 4, 18. (contrary to which are generation of vipers, and children of darkness, or Belial, of the devil, of the wicked one, in an extreme degree, and born of blood, etc. Joh. 1 13. in a more moderate degree) signifying not any act of spiritual birth, but a state of pious life, of resemblance unto God. So those that are given to Christ by God, the pious vertuous-minded men, being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ, Joh. 6. 37. those whom the Father hath drawn, v. 44. whom the promises have effectually wrought on, which work only on pious men; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so those that are taught of God, or are docile, teachable by him. So they whose heart God hath opened, Act. 16. 14. that is, whom God hath affected with the love of virtue or Christianity. So to abide, or dwell, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in God, 1 Joh. 3. 6. and in the love of Christ, Joh. 15. 9 and God in him, 1 Joh. 3. 24. & 4. 15. to walk in light, c. 1. 7. to abide in light, c. 2. 10. to walk as he walks, c. 2. 6. to walk worthy of the Gospel, Phil. 1. 27. of our vocation, Ephes. 4. 1. to pass our sojourning in fear, 1 Pet. 1. 17. to walk in good works, Eph. 2. 10. to have his word abiding in us, 1 Joh. 2. 24.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 Assure our hearts] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to persuade hearts, doth fully import, will appear, first, by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 14. we will pacify him, and so in proportion it signifies to render our hearts peaceable and tame; secondly, by two other phrases that follow here, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 21. having confidence toward God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to have boldness, to dare appear before God, to be such as dare on good grounds have confidence to pray to him; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 22. to have our prayers heard by God, which he that can challenge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, draw near unto God in confidence in prayer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 9 to be perfected, or consecrated, according to conscience, viz. by having the conscience purged, to be made such priests as may with boldness draw nigh to God, which is the prerogative of every true Christian that doth that which is pleasing in God's sight, v. 22. the worshipper of God which doth his will, Joh. 9 31.    

CHAP. IU.  
1. BEloved, believe not every spirit, but try the spirits whether they be of God: because many false prophets 
* have come out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are gone out into the world.]  
Paraphrase 1. My brethren, let me admonish you not to heed or follow every teacher that pretends to be inspired (see note on Luk. 9 d.) but to make trial of all that shall so pretend, by the rules afforded you both by Moses and Christ; and so much the rather, because as it hath been foretold by Christ, Mat. 24. that at this point of time many false teachers should come into the Church, so now we find by experience there are many.  
2. Hereby know ye the Spirit of God; every spirit that confesseth 
† Jesus Christ which is come in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Jesus Christ is come in the flesh, is of God.]  
Paraphrase 2. By this you may know the teacher to be truly divine, if he confess Christ thus born and crucified to be the Messias (see v. 15.) For no false prophet will ever teach that, it being not useful to the interest of the false pretenders, or those that consider their own advantages, to follow a crucified Saviour to all kind of purity and self-denial, and taking up the cross after him, suffering persecutions, as now all that follow Christ are sure to do.  
3. And every spirit that confesseth not 
* Jesus Christ which is come  that Jesus Christ is come in the flesh, is not of God: and this is 
† that of Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that spirit of Antichrist, whereof you have heard that 
* he cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it should come, 
† and now he is already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and even now already is it in the world.]  
Paraphrase 3. And the Gnostics that in time of persecution do renounce and forsake Christ, by that appear to be not from God: and these are the Antichristian seducers, of whom Christ foretold Mat. 24. (see note on 1 Joh. 2. b.) that before the fatal day that expected the Jews, they were to come into the world, and now indeed they are come, Simon and his Gnostics, and are already every where visible among us.  
4. Ye are of God, little children, and have overcome them; because greater is he that is in you, than he that is in the world.]  
Paraphrase 4. You, my tender Christians, have your doctrine from God, and have held out against the machinations and persuasions of those false teachers; for the true Christ, which is by his Spirit and his doctrines in you, is greater and more powerful than the false teachers and false Christ's which are now abroad in the world, v. 3.  
5. They are of the world: therefore speak they of the world, and the world heareth them.]  
Paraphrase 5. They come not by any commission from God, but from the incitation of their own worldly hearts, to save themselves from persecutions; they are worldly-minded, their affections are placed on worldly pleasures, etc. and accordingly their doctrine is a doctrine of licentiousness, of secular interests, and freedom from persecutions, and worldly-minded men follow them.  
6. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of truth, and the spirit of error.]  
Paraphrase 6. Our doctrine is the true pure doctrine of Christ, hath nothing of worldly greatness or secular interests in it, but only of piety and purity, self-denial, contempt of the world; and every pious person hearkeneth to us: and this is a way of discerning true from false prophets; one is all for purity and confession of Christ even in persecutions, the other for worldly advantages and self-preservation.  
7. Beloved, let us love one another: for love is of God, and every one that loveth is born of God, and knoweth God.]  
Paraphrase 7. Again, another evidence of our being from God is charity to our fellow-Christians, for that is most strictly commanded, and exemplified to us from God, and no practice renders us so like to God's example, and so concordant to his precepts, makes us such Gnostics truly so called, as the sincere exercises of this duty; and therefore that is my next admonition, to be sure ye divide not, hate not, persecute not your brethren.  
8. He that loveth not, knoweth not God; for God is love.]  
Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love, by that appears to be utterly unacquainted with God, to have nothing of God in him, who is made up of love and kindness to mankind.  
9 In this was manifested the love of God 
* among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  toward us 
† that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because that God sent his only-begotten Son into the world, that we might live through him.]  
Paraphrase 9 And hath manifested that in a most eminent manner to us, in having sent his only Son into the world to reduce us sinners to an holy and pious life.  
10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.]  
Paraphrase 10. And in this appears the height of God love to us, not that we were earliest in our love to him, but that he began to us, and first sent his own Son to propitiate, or appease his wrath against us for our sins, to deliver us from the punishment of them.  
11. Beloved, if God so loved us, we ought also to love one another.]  
Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren, doing those acts of charity toward them which God is not capable to receive from us.  
12. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.]  
Paraphrase 12. For God is not in our reach to be seen or conversed with by us: whereas kindness or love is most what among such. The trial therefore of our love, whether we have any of that divine grace in us or no, and so whether God abide in us, that is, whether those eminent virtues (which are so remarkable in God, as that they are said to be God himself, such as charity, v. 8, 16.) are abiding in us, and whether the love which is in him toward men be copied out, and imitated, and so perfected by us (as the sufferings of Christ are said to be perfected in us, when we after his example suffer also) is this, by examining ourselves if we are kind and loving to those that are among us, our fellow men and Christians, whom we do see, and who are capable of kindness, and the effects of love from us.  
13. Hereby know we that we 
* remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dwell in him, and he in us, because he hath given us of his Spirit.]  
Paraphrase 13. This is an evidence indeed by which we know that we adhere to God, are disciples indeed, and as such acknowledged by him, (see ch. 3. 24.) because that temper and affection of love and charity, so illustriously observable in Christ, is observable in some measure in us also.  
14. And we have seen and do testify, that the Father sent the Son to be the Saviour of the world.]  
Paraphrase 14. And as an evidence of that, how great soever our hazard be from the enemies of the Gospel, yet we continue constantly to preach Christ, and being eye-witnesses of those miracles, etc. which evidence him to be what he pretended, we accordingly preach and testify that Christ is the very Messias sent by God.  
15. Whosoever shall confess that Jesus is the Son of God, God 
† abideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dwelleth in him, and he in God.]  
Paraphrase 15. He that shall venture to be a Martyr for Christ, to confess him v. 2. when dangers attend that confession (see note on Rev. 2. b.) as God is faithful to him, so shall he truly be said to be faithful to God: see Joh. 14. c.  
16. And we have known and believed the love that God hath 
* among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him.]  
Paraphrase 16. 'Tis acknowledged by all, that God hath given us a most eminent copy and pattern of love, by us to be transcribed toward him, when he calls us to it. God is made up of love, and in that degree that we partake of that grace, we are members of God, not broken off from him, but continuing in conjunction with him, and God abideth in us, is allowed a place in us, is not rejected or cast out by us (see Joh. 14. c.) as he is by those that do not through love hold fast to him, do not adhere to, obey and imitate him in that great duty of charity.  
17. 
† in this the love with as is perfected, that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Herein is our love made perfect, that we may have note a boldness in the day of judgement: because as he is, so are we in this world.]  
Paraphrase 17. In this the perfection of that love which is to be found in a Christian, (see note on ch. 1. b.) consists, that in a time of danger, when we are brought before judges, and may probably lose our lives for confessing of Christ, than we retain courage and cheerfulness, and confess him willingly, that we behave ourselves in this world as Christ did when he was here, that is, lay down our lives in testification of the truth.  
18. There is no fear in love, but perfect love casteth out fear: because fear hath torment: he that feareth 
* hath not been perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not made perfect in love.]  
Paraphrase 18. Now such love as this which was in Christ, hath no fear in it: Christ ventured and underwent the utmost, even death itself, for us, did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to: and so indeed perfect love banisheth all fear of danger, even of death itself, suffers it not to interpose or keep him from expressing acts of love, makes the lover extremely valiant. For fear, in whomsoever it is, hath pain and anxiety in it, permits him not to do any thing that may bring danger with it, and so is quite contrary to perfection of love toward God, makes one man deny Christ, another draw back for fear of danger of confessing him; or else perhaps, fear brings punishment eternal of body and soul, Mat. 10. 28. and never permits any in whom it is to arrive to perfection, or reward of love: see note on Rev. 2. b.  
19 
† or, Let us love him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We love him, because he first loved us.]  
Paraphrase 19 And certainly this love and degree thereof, and hazard run by it, though it be death itself, is but a mere duty of gratitude in us, (see v. 11.) because Christ hath begun to us, and when we were his enemies, sinners that had never deserved any thing but hatred and vengeance from him, laid down willingly his own life for us.  
20. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?  
Paraphrase 20. And it is not enough to profess this our love to Christ by appearing to be ready to die for him, or run hazards for the testifying the truth of our faith; for there may be a great deal of hypocrisy in this professing of our love to God, 1 Cor. 13. 3. and so there is certainly, if he that so professeth, doth not love, but malign and persecute Christians (it being impossible that any man should truly love God, and not do what God bids him, that is, love his brother also:) for the best way to try our love, whether it be sincere or no, is to observe how it expresses itself on occasion, when we meet with objects of charity; for if then we do not exercise and testify our love, sure we have not that virtue in us. Consequently, if to men, with whom we daily converse, and meet with such opportunities, we do not express any love, what reason is there to imagine we sincerely love God, when of our love to him, and the sincerity of it, we were never able to make this trial, because we never saw him, nor had opportunities offered us of showing any real acts of love to him? And beside, somewhat may be judged by the difficulty of the thing: for he that doth not the easier, will hardly be supposed to do the more difficult. Now 'tis hard to love one that I never saw; sight and conversation is one motive of love, and we see our brethren daily, but never saw God at any time: and therefore where the command, which is as punctual to the love of our brethren, as to the love of God, v. 21. is not able to prevail upon us for this, and where, beside the command, which is equal on both sides, there is one advantage to allure our love to our brethren, which there is not to invite or oblige us to the love of God, if that man manifestly fail in the one, which is so much more commended to him by that one circumstance, how can it be imagined that he doth, or will perform the other?  
21. And this commandment have we from him, that he who loveth God, love his brother also.]  
Paraphrase 21. It being evident that by his command we are as really obliged to love our fellow-Christians, as to love himself.  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Boldness in the day—] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bold and public speaking, confession of Christ before men, especially when we have discouragements from doing so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearlessness, saith Hesychius. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 11. 54. is to walk publicly and fearlessly, which Christ did not, because of their consultation to kill him, v. 53. So in many other places, particularly Heb. 10. 35. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their constant confession of Christ, to which all that chapter had exhorted them, (and that in despite of persecutions) explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 36. patience or constancy in suffering, and opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly withdrawing, v. 38, 39 (see Note on Joh. 7. a.) And so here being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not the final judgement of God, but the day or time when we shall for the name of Christ be brought before any earthly tribunal, to be sentenced even to death itself. And so it is said of Ignatius, in the story of his Martyrdom, that he conceived that he could never come ad dilectionem Dei in plenum, to the full love of God, neque perfectum-ordinem doctrinae obtinere, nor to the perfection of Christian doctrine, nisi per Martyrii factam confessionem Domino appropinquaret, unless he came near unto God by martyrdom. And so the meaning will be plain, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the love or charity toward God which is to be in, or among us Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is perfected in this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have this constancy in confessing him in the time of the greatest danger. And this yet farther appears, first, by the explication that follows, that as he is, so we are in this world, that is, that as Christ laid down his life in confession of the truth, so we do the same when occasion serves: and secondly, by the confirmation which follows, v. 18. There is no fear in love, fear being indeed the contrary to this boldness and constancy, wherein the perfection of our love consists. Thus hath Tertullian interpreted the place in his Scorpiacum or Antidote against the Gnostics, Johannes negat timorem esse in dilectione, John denies fear to be in love. Quem timorem intelligi praestat, nisi negationis authorem? What fear must we here understand, but that which is the author of denying? Quam dilectionem perfectam, nisi fugatricem timoris, & animatricem confessionis? What perfect love, but that which puts fear to flight, and animates men to confess Christ? And so that which follows, For fear hath punishment, he thus interprets, Quam poenam timore puniat (sure it should be, quâ poenâ timorem puniat) nisi quam negator relaturus est, cum corpore & animâ occidendus in Gehennam? What is the punishment which fear hath, or, with which he punishes fear, but that which he that denies Christ shall receive, when he is killed body and soul and cast into hell, Mat. 10. 28. or which, saith he, is threatened to the cowardly, among (yea before) the other reprobates, in the lake of fire, Rev. 21. 8? See Tertull. cont. Gnost. cap. 12. and De fuga in Persecut. cap. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In these last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear hath punishment, the posthumous Notes of the learned H. Grotius have attempted an emendation, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Glossaries, mutilation, imperfection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this interpretation of that unusual word Hesychius may be consulted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, (it should be certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this the Context would very well agree, the next words being, he that fears is not made perfect in love; where yet the same Annotations would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that fears, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is mutilated. But to impose so remote an emendation without any authority of any Copy to avow it, is too adventurous an attempt: or, if it were not so, perhaps the substituting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impediment, hindrance, might be a more tolerable emendation, thus, for fear hath hindrance, it stops & encumbers love from doing such perfect acts as it ought, or would otherwise be apt to do; he that feareth is by this encumbrance kept back, is not made perfect in love. But as these or the like emendations ought never to be admitted without great necessity, so there appears no pretence of that in this place. For, first, it may thus be rendered, Fear hath pain or torment, a kind of rack in it, which always keeps men in awe, as the Apostle saith, Heb. 2. 15. that through fear of death some are all their life-time subject to bondage or slavery, never dare do any thing of virtue, or duty, or heroic action, (and so 2 Tim. 1. 7. the spirit of fear or cowardice is set opposite to power and love) and consequently never come to any perfection of love to God, or constancy of confession, to suffer any thing for his sake, as love doth, 1 Cor. 13. 7. and accordingly it follows, he that feareth is not made perfect in love. Or else secondly, it may be set after Tertullia's way, the constant love of God is a most rewardable perfection, whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it, and therefore must be cast out from having any thing to interpose when the perfecting, or, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, the crowning or rewarding of love, is spoken of. Fearfulness is so unreconcilable with perfect love, that it is the most detestable forsaking of God: the coward is all one with the Apostate. Either of these senses will accord very well with the Context, and with the literal importance of the words, but especially the former of them.    

CHAP. V.  
1. WHosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.]  
Paraphrase 1. Whereas the Gnostics pro●esse that they are the children of God, born of him, and also that they truly love God, as children a father; by these two marks you may judge of the truth of these pretensions. For the first, every one that believeth and professeth Christ to be the Messias (and accordingly cleaves fast to that profession, whatsoever the temptations be to the contrary,) and expresseth the power of that faith by his love, by depending on his promises, and obeying his commands, and patient suffering of any persecution that befalls him, is a regenerate child of God, and none else (see note on c. 3. b.) And for the second, 'tis as certain, that unless a man love the brethren, he shall never be deemed to love God.  
2. By this we know that we love the children of God, when we love God, and keep his commandments.]  
Paraphrase 2. And not only our loving our brethren is an evidence of our loving God, without which we have no reason to think we do love him; but such an union and conjunction there is between these two, that if we would know whether we love our brethren sincerely or no, we cannot better judge then by knowing or examining whether we love God, for otherwise we may do many acts of love to our brethren, which may flow from other principles, good nature, gallantry, vain glory, etc. and not from charity, whereas this love of God, which I now speak of, must be such as expresses itself by keeping God's commandments.  
3. For this is the love of God, that we keep his commandments: and his commandments are not 
* heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grievous.]  
Paraphrase 3. Keeping his commandments I add, because this is to love God indeed: and of these let me tell you, they are not so heavy and so unsupportable as is now pretended by many, who fall off from Christ, because obedience to him is now like to cost them so dear; but it is an easy, gainful, gracious yoke, Mat. 11. 30.  
4. For whatsoever is born of God, overcometh the world: and this is the victory that overcometh the world even our faith.]  
Paraphrase 4. For every loving obedient child of God (see note on chap. 3. b.) whose affections are taken off from the world, and set upon God, chap. 2. 5, 7. doth with ease overcome the world, the terrors and other the temptations thereof, hath far stronger incitations to piety then the world can offer him to the contrary; and that which so much out-weight those carnal allectives or terrors, is that which the faith of Christ possesses us of, and he that is carried-captive to the world, cannot be counted a cordial believer. Faith is not only the means of overcoming, but 'tis victory itself.  
5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?]  
Paraphrase 5. And what faith is this so victorious? why, the cordial believing that Jesus is the Messias, which containeth the believing all his promises, threats and precepts; without which it is not imaginable that any man should resist the temptations of the devil, the delights and terrors of it, and with which it is easy to do it.  
6. This is he that note a came by water and blood, 
† or, and the spirit Jesus, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so again in the next part of the verse.  even Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth.]  
Paraphrase 6. For of this Christ hath given us an emblem and example in himself, and so an obligation to it; his whole course here upon the earth was compounded of innocence and purity of life, and also of sufferings, even of a shameful death: and these two things in him are emblematically expressed by the water and blood that came, not one or the other alone, but both together, out of his side at his crucifixion, (see John 19 e.) and one (if not both) of these, his sinlessness, and indeed his being the Messias, ver. 5. is also testified by the holy Ghost in many particulars (see note a.) and this testimony, being the testimony of the Spirit of God, is authentic, and fit to be believed, for it is his title to be the Spirit of truth.  
7. For there are three that bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one.]  
Paraphrase 7. For as there being in heaven three able to testify, and those three agreeing in one divine nature, and so being all infallible in their testimonies, they have all testified that Christ, as he was here on earth, was the Messias; God the Father, by the voice from heaven, Mat. 3. 17. John 12. 28. God the Son, in saying to Saul, Why persecutest thou me? and striking him down in the place for doing so; God the holy Ghost, in that descending on him as a dove, and a●ter on the disciples:  
8. And there are three that bear witness in earth, the Spirit, and the Water, and the Blood; and these three agree in one.]  
Paraphrase 8. So on the earth there are three witnesses too; first, the holy Ghost, first, on Christ, and secondly, on and in the Apostles, who saw and witnessed that the Father sent Christ, ch. 4. 13, 14. secondly, the Water, and thirdly, the Blood, that came both out of his side, and by doing so, first, prove the reality of his humane nature against those that say he was only in appearance, not in flesh, or reality, and secondly, were an emblem of his innocence and sufferings; and so these three agree in this testimony, that Jesus is the Son of God, ver. 5. made up of all purity and patience, etc.  
9 If we receive the witness of men, the witness of God is greater; for this is the witness of God, which he hath testified of his Son.]  
Paraphrase 9 For the believing any thing, it is ordinarily thought sufficient to have the testimony of two or three creditable men, and then sure God's testimony from heaven is much more worthy of belief. And this testimony now produced for the truth of cur belief in Christ, is evidently the testimony of God.  
10. He that believeth on the Son of God, hath the 
* or witness of God, for the Kings M S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  witness in himself: he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son.]  
Paraphrase 10. He therefore that thus believeth in Christ, and in despite of the Gnostics A postasie acknowledgeth the Son of God to have come truly in the flesh, hath no reason to fear, having God's testimony to secure him. And he that after all this, when God hath so testified in plain words, This is my beloved Son, etc. doth still refuse to believe it, he makes God a liar, in not believing his testimony of Christ.  
11. And this is the record, that God hath given to us eternal life: and this life is in his Son.]  
Paraphrase 11. And the sum of this testimony of Gods concerning Christ is, that the way that Christ hath put us in is the true way to eternal bliss, and that this is to be had by following the example and precepts of Christ, whom therefore in that voice from heaven he commanded all men to hear.  
12. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.]  
Paraphrase 12. He that doth so, that thus insists on Christ's doctrine and pattern set before him, is as sure of attaining this bliss, as if he were already possessed of it; and he that doth not, hath nothing to do with it.  
13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.]  
Paraphrase 13. This I have said to all you that are true believers, to give you assurance that salvation, and all that on God's part belongs to it, is made over to you in Christ, that you may be encouraged to continue in the faith, and wholly depend on Christ for all that belongs to you with all the confidence imaginable, and so never fall off in time of worldly pressures.  
14. And this is the confidence that we have 
† toward him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in him, that if we note b ask any thing according to his will, he heareth us.]  
Paraphrase 14. And of this confidence this is one special branch, that we come boldly and freely (see Joh. 7. a.) to make our request to him, depending on that promise which God in Christ hath made to us, viz. that he will hear all the faithful requests of his servants: but that promise with these limitations; first, that what they ask be according to Gods will, not only not abhorrent from it, but truly agreeable to it; and secondly, according to his wisdom, that which at that time to that person he judgeth fit to be granted him, and neither contrary to any thing he hath decreed, or such that by any accident God sees either hurtful, or not useful, or less profitable to him; thirdly, that he ask in faith, resolved to stick fast to God, whatsoever comes, to use no means of obtaining his desires but such as are perfectly acceptable to him: see Jam. 1. 6.  
15. And if we know that he hears us, whatsoever we ask, we know that we have the petitions that we desired of him.]  
Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified, then in proportion it must be true of every particular petition, which we have or shall ask of him; 'tis certain that he heareth, and granteth it instantly, and will actually, in his time, and in that manner and way that he sees best for us (though not instantly, of in the kind which we ask) most infallibly bestow it on us.  
16. If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a note c sin unto death: 
* of that I say not that he should pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I do not say that he shall pray for it.]  
Paraphrase 16. One instance of this I shall mention to you, If any man see his fellow-Christian fall into any deliberate sin, yet so as not to refuse admonition or contemn advice to reform, that is, if he that thus sins do not remain incorrigible under the censures of the Church, then in that case it is the duty of the Church, and of each particular Christian, to pray to God for him, that he will pardon his sin, and raise him speedily by his grace to that state from whence he is fallen, and for any such essence, not obstinately continued in, God will thus hear the prayers of the Church for him. But this not so, that God will upon any intercession pardon him before his returning and repenting, but that the Church may admit such an one to repentance, and upon his approving his sincerity of repentance, receive him by imposition of hands, and blessing, and absolution. But in case he go on contumaciously and incorrigibly, there is then no mercy under the Gospel for such, nor promise that the prayers of the Church shall be available for such.  
17. All unrighteousness is sin: and there is a sin not unto death.]  
Paraphrase 17. 'Tis true indeed, all deliberate sin is such as is not reconcileable with the fear and love of God, and consequently mortiferous without repentance: yet some difference there may be in this, and some that have sinned may not yet be so contumacious, so desperately incorrigible as others, and of those I now speak.  
18. We know that whosoever is born of God. sinneth not; but he that is begotten of God, keepeth himself and that wicked one toucheth him not.]  
Paraphrase 18. As for these deliberate sins, which are not looked on as sins unto death, mortiferous in so high a degree, we know that a pious person (see note on c. 3. d.) will not be guilty of any of them, he useth all care and diligence to keep himself pure, that the devil or tempter get no hold on him.  
19 And we know that we are of God, and 
† the world is wholly set on evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the whole world lieth in wickedness.]  
Paraphrase 19 And we know that we Christians have by our profession undertaken pure and pious lives, are elevated to God, whereas the wicked riotous mulitude of Gnostics, etc. are setupon nothing else but villainy, Exod. 32. 22.  
20. And we know that the Son of God is come, and hath given us an understanding, that we may know 
* or the true God, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him that is true: and we are in him that is true, 
† and in 〈◊〉 Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even in his Son Jesus Christ. This is the true God, and eternal life.]  
Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ, who, we are sure, is come in the flesh, and came on purpose to instruct us in the knowledge and obedience to the commands of the true God; so that hereby we have all security that we cannot mistake, it being God, who cannot lie, whom we adhere to, and his Son Jesus Christ, of whom he hath given his testimony. And thus we may confidently resolve that the Christian Religion is the true.  
21. Little children, keep yourselves from note d idols. Amen.  
Paraphrase 21. Farewell, my tender Christians, and be sure you keep yourselves from offering sacrifices to the false idol Gods (which the Gnostics would do in case of persecution) and from those mixtures of heathenism and uncleannesses, practised in their heathen worships by them, and brought in among Christians by that licentious sect, and even from images themselves, which the Gnostics (who pretended to have forsaken the idolatries of the heathens, and so to have become Christians) did again fall into, worshipping the images and pictures of Simon Magus and Helena, and offering sacrifices unto them. Amen.  

Annotations on the first Epistle of John. Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Came by water and blood] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that came by water and blood, here signifies, will appear by considering the Context, and the relation of these to the former words. There the belief that Jesus is the Son of God, is the means of victory over the temptations of the world, the baits then offered by the Gnostics, carnal pleasures on one side, and immunity from persecutions on the other. And to that this belief is a very proper instrument. For considering wherein Christ's sonship was exercised here on earth, his innocence and his sufferings, and that if we will behave ourselves as sons of God, we must imitate him, and that our faith in him consists in thus transcribing these his filial qualifications, the conclusion hence follows, that he that is such a child of God, v. 4. that is, that believes that Jesus is the Son of God, v. 5. doth, or will, overcome the world. This then being the force of the Apostles arguing, it must follow that these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is he that came by water and blood, must be the description of Christ, as that sonship of his is expressed for our imitation in this matter, that is, as he approved his innocence, faultlesness to God on one side, and his patience, and (in spite of temptations, even of death itself) perseverance on the other side. And this is here figuratively expressed, and the figure fetched from an eminent passage in the story of Christ, particularly considered and related by S. John, and that with a special weight laid on it, both for the truth and the considerableness of it, viz. the water and blood that at his crucifixion came out of his side at the piercing of it, the water being a most proper emblem of his innocence, and the blood of his patience and constancy; and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his having come by these two, is no more than the having had these two emblems, and the things signified by them, most eminently observable in the discharge of his office here on earth. For we know that being sent, or coming are the words that refer to discharge of office. Christ is said to be sent by God, and, which is all one, to come, and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that cometh, and he that cometh into the world, that is, the great Prophet sent by God for the discharge of this office, which as Son of God, Mat. 3. 17. he was ordained to, and for which he came into the world, and which he did with perfect singleness, and resisting unto blood, suffering death in the cause: and those two were expressed by that joint emblem at his death, the water and blood, which John saw flow from him. In this matter also it is, that the Spirit is also joined as a testifier (that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is testifying) viz. of the innocence of Christ (which being granted, the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flowing out of water and blood, which was an evidence of the wounding and piercing him to the heart.) For first, the Spirit's descending on him at his baptism, and lighting on him as a dove, was one testimony of his perfect innocence and acceptableness in the sight of his Father. And secondly, by that Spirit's descent being instated on his Prophetic office, he is also furnished with the gift of miracles, etc. which were sure testimonies that what he preached was God's message, that he was no sinner, no seducer, no false prophet, seeing, as the Jews confessed, he did such miracles. Thirdly, the coming down of that Spirit upon the Apostles, and that according to the promise of Christ, was a testimony of the truth of what else he said, and by this descent the Spirit became a Paraclete or Advocate of Christ, and so testified and convinced the world, as of their sin in crucisying him, so of his righteousness, in that, after his crucifixion, he was raised and taken up to the Father. All this being thus said in this verse, as it is the proving of what went before, by these three witnesses, so doth it introduce what follows, v. 7, 8. which is but the saying the same again, and joining a parallel with it; for so, I suppose, the following words are to be understood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For there are three that bear witness in heaven, etc. not that that is a reason of what went immediately before (for it would be hard to show how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water, and blood, and spirit, do witness, v. 6.) but that it is a parallel to illustrate it by, and might in sense be best expressed thus, As there be three that bear witness in heaven, the Father, the Word, and the holy Ghost; and these three are one: So also there are three that testify on the earth, the spirit, and water, and blood; and these three, though they are not one by any kind of unity of nature, as the former three are, yet they agree in one, that is, in one testimony, evidently confirming the same thing which they were brought to testify, v. 6. Of such like idioms of speech we have formerly noted many, in Note on Mat. 9 d. By this means, as this whole place is competently explained, and freed from all difficulty, so is it vindicated from a first misinterpretation, which some late writers have fastened on it, interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 7. are one, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they agree in one. But of this, first, there can be no evidence, nor indeed any reason assigned that the phrase should be so suddenly altered, v. 8. if the same thing were meant which was (so immediately before, v. 7.) so differently expressed. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimony, v. 7. is it imaginable that of those other three, which had so lately been affirmed to testify the same, v. 6. this would have been affirmed in other (so much plainer) words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are to one purpose, or agree in one? If there had been any reason thus to vary the phrase, it would probably have been by applying the obscurer phrase to those three, of whom it had been before sufficiently affirmed, and the more perspicuous and explicit to the three in heaven, of whom it had not been formerly affirmed, and not so directly contrary as here we find it is. Secondly, the only reason pretended why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are one, should not infer really, as literally it doth, the unity of the Trinity, being this, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agree in one, is attributed to the three on earth. That argument is of no kind of force; for the parallel here held between those in heaven and those on earth being only in respect of the testimonies, and of the number of the testifiers, there is no necessity that the Apostle or we should extend it to all other circumstances; or if there were, it would be as reasonable to interpret the latter by the former, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are to one purpose, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are one, (which were absurd, and is not imagined) as the former by the latter. Indeed no reason for either of them: But on the other side, having to the mention of the three witnesses in heaven, annexed, out of the Christian doctrine, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these three are one, it was reasonable, when he came to the other three, of whom that could not be affirmed, to affirm of them as much as the matter would bear, that is, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, testifiers to the same purpose, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one and the same nature. Lastly, if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one, did note (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth) the according of their testimonies, yet that no way excludes the unity of the testifiers, because both those senses may belong to the place and be true, the unity of the testifiers necessarily inferring the according of their testimonies, though the according of the testimonies infer not the unity of the testifiers. And then both these being so consequent one to the other, and so pertinent to the Apostle's purpose, (viz. the consent of all witnesses to the truth he had to prove) and the words being in themselves so clear for the asserting of the unity, there can be no pretence or reason to doubt but this is the importance of them. One thing only is here needful to be added, that in the King's MS. (and many other Copies) a great part of these two verses is left out, and in stead of them no more read but this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For there are three that bear witness, the spirit, and the water, and the blood. But of this it must first be observed, that the ordinary reading hath the authority of many ancient, and all, but one, printed Copies: secondly, that the omission may have been casual, by the error of some scribe, who having transcribed in the Copy before him as far as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his eye might by error pass to ver. 8. where the same words are again repeated, and so leap over what is in the midst, and immediately subjoin what there immediately follows after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced; and it is that to which the haste of transcribers, and the necessity of taking off the eye from the Copy, renders them very liable. Which error being once committed in one Copy, he that should come after, and transcribe that, might, upon judgement and reason, omit somewhat more, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because those two parts of the verse being set distinctly by way of opposition to two for mere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former verse, in which those two were, being once lost, these latter were by congruity to go after them, and to be left out also. To which purpose it is observable, that (as to these two phrases) there is yet a greater variety in the Copies, the Syriack and Arabic having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these three are one, or to one purpose, and many Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the earth, which yet have not the former verse; which shows that the former casual error was first committed before this other, which was taken up on judgement, and that all that followed the one, where there was no place of choice, did not, where there was choice, choose to follow the other. Thirdly, that it is not imaginable how, if this of the King's MS. and those others were the right reading, this which is now in the ordinary Copies should get in, unless it were by gross fraud and forgery: for to the infirmities of a Scribe (to which omissions may) these additions cannot be imputable. Fourthly, that if the addition be thought imputable to a fraud on one side, the leaving it out may much more reasonably be imputed to a fraud on the other side. For first, supposing it thus far equal, that as the omission was useful to the Arrians and Anti-Trinitarians, so the addition was of advantage to the Catholics or Orthodox; yet it is presently visible, that the interest of those that were condemned in the Church as heretics was far greater, and the necessity more pressing on their part, (that I mention not the greater likelihood of heretics adventuring to make use of such a forgery) to leave out the words and commit this fraud, then that of the Catholics was to put them in. For if the words be once acknowledged to be the words of Scripture, it gives a conclusion to all the heretic's pretensions and it necessarily follows, first, that they that deny the Trinity, most diametrically oppose the plain words of Scripture, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these three, here; & secondly, that they that deny the Unity, contradict distinctly S. John's affirmation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these three are one; thirdly, that they that deny the holy Ghost to be God, and yet do not affirm him to be a creature, and consequently conclude him to be nothing but the virtue and efficacy of God, do oppose the plain words here, which distinguish the holy Ghost from the Word, and from the Father, as much, and in the same manner, as the Word, or second hypostasis, from the Father on one side, or from the holy Ghost on the other. And so as long as these words stand in force, it is not possible for the heretic's doctrines to be maintained, (and therefore it is that Socinus and his followers find it necessary to affirm, that these wordsare certainly supposititious.) But for the Catholics, that maintain the doctrine asserted by the first great general Councils, against the heretics of the Church, they had no such need of inserting and forging these words: their cause might be otherwise maintained, if these words were expunged, and put out of the Canon, first, by the form of Baptism, Mat. 28. 19 instituted by Christ; which, first, clears the distinction of the Father, the Son, and holy Ghost, as fully as this; and secondly, by making them the object of our faith, supposeth each to be God as well as any, the holy Ghost, and the Son, as well as the Father; which being supposed, the Unity may from thence be collected also, by force of Eph. 4. 5. where parallel to the one Baptism is added one God and Father of all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nothing the one form of Christian Baptism, In the name of the Father, and the Son, and the holy Ghost, to be the entering of us into the faith and name of the one God. Secondly, by the express words of Christ, I and my Father are one, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  John 10. 30. which affirming the unity of the Father and the Son, leaves no place to doubt of the like unity of the holy Ghost also. Thirdly, by the Apostles swearing by Christ, and (which is all one) calling to witness the holy Ghost, Rom. 9 1. which is an act of Divine worship appropriated to God, by whom only we are to swear. Fourthly, by the Apostle's praying to our Lord Jesus Christ for his grace, to the holy Ghost for his communication, or liberal effusion of his gifts, as well as to God the Father for his love; which is become the solemn form of Apostolical benediction at the end of the Epistles. Fifthly, (as far as concerns the holy Ghost,) by Act. 5. where deceiving or robbing the holy Ghost, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 3. is lying to God, v. 4. and 1 Cor. 12. 11. where the Spirit, as a person, is said to work, and to divide to every one according as he will. Lastly, (as far as concerns Christ, who bath been most eminently opposed by all sorts of heretics from the Gnostics to the Arians and Photinians) by the frequent Doxologies, or forms of giving glory to Christ, in the very same style as the Jews, (from whom those forms are taken) customarily and solemnly made use of, to acknowledge the God of Israel to be the eternal God, (see Note on Rom. 9 c.) By all which & much more it appears, how impertinent and unnecessary it was for the Orthodox to feign and forge these words, and withal, how easy for their enemies to have disproved them, and detected their forgery, if they had attempted it; and how much more temptation there was on the heretic's side to free themselves from the importunity of this place, by rasing that out of their Bibles, which could not otherwise be persuaded to comply with their pretensions. And accordingly, as in S. Cyprian, (who wrote before Arius was born, and consequently before the time in which there could be any motive to have made this insertion) the words are distinctly found, l. De Unit. Eccles. Dicit dominus, Ego & Pater unum sumus, & iterum de Patre & Filie & Spiritu sancto scriptum est, Et high tres unum sunt. The Lord saith, I and my Father are one, and again of the Father, Son and holy Ghost it is written, And these three are one. And in like manner Tertullian Contra Praxeam, Quitres unum sunt, which three are one. So it is confessed of S. Hierome, that he asserted the truth of our reading from the Greak Copies which he had, and defended it against all, publicly complaining, and contesting it, that in those Copies where it was wanting, it was omitted or razed out by the fraud of heretics: and so S. Ambrose saith, that the heretics did erade that place. And this was so far from yielding matter of recrimination against the Orthodox in those days, that some learned men, who have expressed their opinion that the addition of these words is supposititious, have laid that to the Arians charge also, who, say they, from thence desired to conclude, that the Father, Son, and Spirit are one only by consent in this testimony, as the water and blood and spirit are said to be. But with how little reason this is suspected, appears already by what hath before been said, and needs no farther answer or refuting. It were here easy to deduce the doctrine of this verse, as it is most largely set down, from the tradition of the Church through all times. I shall only affix some few testimonies before the time of the first Council of Nice, since which there can be no place of dispute. In the first Age, that of Clemens Romanus is observable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God lives, and the Lord Jesus Christ, and the holy Ghost. A testimony produced out of him by S. Basil the Great, c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where speaking of the Doxology, as one especial Apostolical tradition, and reckoning up the ancients from whom it was derived, he urgeth this saying of Clemens for the use of it. In the second Century we have Justine Martyr Apol. 2. pro Christianis, who having mentioned the Father of righteousness, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Him and the Son coming from him, and the prophetic Spirit we worship and adore. A tract also there is cited by Leontius Hierosol. and by Euthymius owned as Justin's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the holy and coessential Trinity, which, if genuine, will clear the whole matter: for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of all, who is known in Father, Son, and holy Ghost: and of them all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these three partake of one and the same essence, have one and the same divinity: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three persons, asserted and cited from S. Paul, 2 Cor. 13. 13. and from Christ, Mat. 28. 19 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unity in Trinity, and Trinity in Unity. So again the Author of the Questions and Answers ad Orthodoxos, under Justin's name, resp. ad Quaest. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is one God in the coexistence of three divine subsistences, differing from one another not in essence, but in the manner of existence. So Athenagor as in his Embassy for the Christians, who were by the heathens looked on as Atheists; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who would not wonder to hear them called Atheists, who acknowledge God the Father, God the Son, and God the holy Ghost, and demonstrate their power in the Union, and their distinction in the order? So Clemens Alexand. in the conclusion of his Paedagogus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost, one in all things, etc. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. reckoned among the assertors of this Tradition, l. 6. Comm. in Johan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Deity of the Trinity, which is to be adored; and on the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Deity of the holy Ghost. So Dionysius Bishop of Rome cited by Athanasius in Epist. de Decret. Synod. Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These, that is, the true disciples of Christ, evidently know that the Trinity is preached by divine Scripture, but that three Gods are not preached by the Old or New Testament. So Tertullian against Praxeas, Deum unicum quidem, sed cum oeconomia, esse credendum: expavescunt ad oeconomiam, numerum & dispositionem Trinitaetis divisionem credunt Unitatis, quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa, sed administretur, We are to believe one God, but with the economy, or administration: they are affrighted at the economy, and think the number and order of the Trinity is the division of the Unity● when indeed the Unity deriving the Trinity from itself is not destroyed by it, but administered. And, Ecce dico alium esse Patrem, alium Filium, alium Spiritum sanctum; non tamen diversitate alium, sed distributione, nec divisione alium, sed distinctions, Lo I affirm the Father to be another, the Son another, the holy Ghost another; yet not another by diversity, but by distribution, nor another by division, but distinction. And, Qui tres unum sunt, non unus, Quom●do dictum est, Ego & Pater unum sumus, ad substantiae unitatem, non ad numeri singularitatem, These three are one (nature) not one (person) as it was said, I and my Father are one, for the unity of the substance, not the singularity of the number. The like place out of S. Cyprian was before produced, and this text from 1 Joh. 5. made use of for the asserting it. And so we see the truth of what we find in the debates of the first Nicene Council, on which their decrees are founded, Christum consubstantialem Filium Patri- juxta olim traditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes, that the doctrine of the consubstantiality of Christ the Son to the Father- is by express testimonies demonstrated to be according to the Apostolic faith of old delivered to the Church: and that of Hosius in the name of the Council, Trinitatem individuam, ineffabilem, unam divinitatem, & candem ipsius essentiam esse credentes; & eandem confitemur juxta nobis ab initio traditam ipsius fidei dogmatum integritatem à Domino per sanctos ejus Apostolos, & à sanctis ejus Apostolis, & à sanctis antiquis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt, We believe the individual Trinity, the ineffable, one Godhead, and that the essence thereof is the same; and we confess it the same according to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles, and from his holy Apostles, and from our holy ancient fathers, who conserved the holy faith of the Apostles entire. So in 
* See Thea●eret. Eccl. Hist. l. 1. C. 7.  Athanasius' Epistle to the Africans, telling them of the Acts of the Council, and of the decree of adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the consubstantiability of the Son with the Father, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Bishops, in the Council, did not invent these words for themselves, but having testimony from their fathers, thus they wrote. For there were ancient Bishops about one hundred and thirty years, before that Council, both of Rome and of this city, who reprehended those who affirmed the Son to be a creature, and not consubstantial with the Father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And this Eusebius Bishop of Caesarea acknowledged, who having formerly gone on in the Arian heresy, but afterward subscribed to the Council of Nice, wrote and confirmed it with his own words, saying, We have found some of the ancients, considerable persons, and eminent Bishops and writers, which concerning the Divinity of the Father and the Son used the word Consubstantial. And these words of Eusebius are at length to be seen in his Epistle in Theodoret, l. 1. c. 11. All which being evidences of the doctrine of the Church before the Council of Nice, are of full force to demonstrate that which I have now in hand, viz. that the Catholics in their controversy against the Arians had no occasion to insert these words, and that this was the doctrine of the Church before that Council of Nice. Much more might be added on this subject. This I have chosen to say, on so great an occasion, once for all.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Ask any thing according to his will] '] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ask according to God's will, seems to comprehend two things; the first in respect of the matter of his prayer, that that be according to God's will; and the second in respect of the disposition of the petitioner, that he duly be have himself in ask, according to God's will. For the former of these, the matter of the prayer, that must be according to the will of God: and so it may be two ways; First, by being not only perfectly lawful, and so not contrary to his will, (for so is every indifferent thing, which we have no reason to be confident that God will grant us upon our demand) but also good and acceptable in the sight of God: such is the gift of his Spirit, Luc. 11. 13. such the increase of faith, which the Disciples prayed for, meaning thereby God's gift of grace, so far as to enable them thus to grow and increase; not the habit, or degrees of the habit of that virtue, for those are regularly to be acquired by our acts or exercises of that strength which God bestows, our making use of that talon entrusted to us, to which his promise of more grace is confined, whilst from him that lays it up in a napkin he takes away that which he hath; nor again the acts of that virtue, for those are no otherwise given us by God then as he gives us strength to perform them, which the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Phil. 2. 13. his working in us to work or do, upon which the exhortation is founded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working, and working out our own salvation. Secondly, it may be according to his will, by being agreeable to his wisdom, which always bounds and limits and determins his will. And thus a thing may be supposed to be three ways; First, when that which is prayed for is not contrary to any decree of God, which being an act of his will, is also an efflux of his (incomprehensible) wisdom. This decree of God is to us expressed by God's oath passed on any thing, which makes it immutable, Hebr. 6. 17. as when of the provokers, Hebr. 3. 18. God swore that they should not enter into Canaan: for in that case it was certain that neither Moses's prayers for them, nor their own for themselves, should prevail to reverse it, though that others, who did not thus provoke, should thus enter, was perfectly acceptable to God, agreeable to his will and wisdom. And so when the iniquity of the people is grown to such a pitch that God decrees their excision (and the same may be said of any particular man, that hath so filled up his measure) though Noah, Daniel and Job should intercede, they shall not prevail for them. Secondly, when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it; for if it be, in that case God's denying to grant the prayer is a greater mercy than the granting of it; He were au enemy if he would thus hear us to our ruin.  

Evertêre urbes tot as optantibus ipsis  
Dii faciles:—   
The heathens could charge it on their Gods as too great a facileness to destroy whole cities by this means of granting men their wishes. Thirdly, when although that which is prayed for be good for the petitioners, yet somewhat else is better, and really more desirable to them. And then thus to deny what is asked, and thus to exceed their ask, what is that but the divinest and most advantageous way of granting it? And in that case God, that knows what we really most want, what is most truly agreeable to our desires, being able to choose for us better than we for ourselves, when he grants not our prayers in the kind, yet he grants them by way (not only of equivalence, but) of running over, denies us what we demand, and gives us what is more for our advantage; denies us what is good, but grants us that which is much better for us. Thus when Christ prayed for the departure of that cup, his prayer was not heard, but in stead of it the angels sent to strengthen him, and enable him to drink it up, as that which was more for his & the world's advantage. And thus when S. Paul prayed thrice that the thorn in the flesh should depart from him, that prayer was not granted, but in stead of it that grace given which was sufficient to enable him to support that affliction; and that was better to him then the other: for God's strength was perficted and magnified in him through that weakness, or affliction, viz. by his Christian bearing of it. The second thing, that which respects the disposition or qualifications of the petitioner, may be reduced to these three branches; First, that he be such as to whom God's promises do belong, such an one as performs his part of the Covenant of mercy, the pious Christian liver, he that is a worshipper of God, and doth his will: For otherwise God, which is a hearer of prayers indefinitely, is not the hearer of his; we know that God heareth not sinners, If they incline to iniquity in their heart, the Lord will not hear them, when they make their long prayers, the Lord will hide his face, their hands are full of blood; they must wash and make them clean before they have any title to God's hearing or answering their prayers. Secondly, that in that particular for which he prays, he apply himself only to God, and such means as he knows to be acceptable to him. This is it which is called in S. James, ask in faith, c. 1. b. and is opposed to wavering (that is, doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end) and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double-minded man, ver. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who sending one mind, one will unto God in prayer, hath another for the most ungodly instruments, makes a secret address unto them, which renders him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unsettled and various, one while in the ways of God, and another while of the Devil, and, Let not such an one think, saith the Apostle, that he shall receive any thing of the Lord, v. 7. Thirdly, that his ask be joined with importunity; for to that qualification of our prayers the promise is expressly made, in the Parable of the widow and the unjust judge, and in the joining together of ask, seeking, knocking, to which the having, finding, opening unto, are promised by Christ; by this importunity meaning a continuance and perseverance in our prayers for that which we want, and when at the first ask the mercy is not conferred, repeating and reinforcing the request, waiting upon the Lord which hideth his face, and never giving over the importunity until the request be graciously answered by God. All these being thus set down are the several ingredients to make up the entire qualification signified hereby, praying according to God's will; and to them that are thus qualified in each branch this confidence here belongs, that whatsoever they shall thus ask, God will hear them. By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted, viz. only according to the importance of these words thus explicated. It being certain that no man is bound to believe that which is not true, or to believe that absolutely which depends upon so many conditions, upon performing of which, as he lawfully may, nay (as a duty of faith to God's promises) is obliged, and must believe that what he thus prays shall be granted; so if he perform them not, he is not obliged to believe that his prayers shall be granted him: and if through a great measure of humility and undervaluing his own performances he chance to err, and think himself unqualified when he is not unqualified, and consequently want this confidence toward God, that he will hear his prayers, when he hath (if he knew it) due grounds for that confidence, it is not to be imagined that the want of that confidence, or the excess of that humility, which is so acceptable in the sight of God, should render him or his prayers unacceptable and ineffectual to him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him ask in faith, in S. James chap. 1. 6. must no otherwise be interpreted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Sin unto death] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sin unto death, may, I suppose, be best learned from what we read in the Law, of him that sins contemptuously, to whom death without mercy was prescribed. This was described, Heb. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Moses's Law died without mercy, upon a sufficient proof of it. And so he that is guilty of that, and, proportionably to him, he that useth the Son of God, now under the Gospel, after that manner, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treading or trampling upon the Son of God, v. 29. setting his commands and terrors at nought, as there he is thought worthy of sorer punishment, so here his sin may fitly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto death. What this contempt is, may appear by the second Council of Nice, which expounds the sin unto death by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to continue unreformed and incorrigible after all the admonitions and censures of the Church; of which as there were several degrees, so he that did not reform upon the first was, within some time, to be put under the second, or higher, and not reforming then, was to fall under the third, which was wont to be called by the Jews, Schammatha, which signifies there is death, a punishment proportioned to this sin, and from the title thereof this seems to be called here a sin unto death. Not that every deliberate or wilful sin is here so styled (though that also be mortiferous without repentance) for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin, (indefinitely taken, according to the use of this writer; see Note on c. 3. a.) and according to that which follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin, and yet every such, as it there follows, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto death in this sense; but the phrase peculiarly belongs to a wilful sin (to which, without repentance or reformation, eternal perdition is denounced) heightened and aggravated farther with the addition of obstinacy against all persuasions and means of melting, which renders him hopeless and owned to ruin, and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these that walk thus contrary to God, resist his admonitions, his grace, all his methods of reducing them. Of these the Apostle here saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I say not that he, that is, the Christian brother, shall pray for such an one. Which words may seem very cautiously set, not that he forbids, but only doth not command to pray for them, or doth not promise any good success to the prayers that are offered up for such an one. Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth, (where the wilfulness is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sinning deliberately, and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or deliberate sin) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there remains no longer any sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for such sins so wilfully continued in, noting thereby the suspension of the prayers of the Church (or the inefficaciousnesse of them) which are answerable to the sacrifices of old time; as when of obdurate sinners it is said, that if Noah, Daniel and Job, the three great examples of powerful intercession, were there a praying for them, they should not be available for the pardon of such. That such as these were deprived of the benefit of the prayers of the Church, and out of meet pity delivered up to Satan, as the only remaining charitable method, by that means to rouse and awake them out of sin, is sufficiently known in the Ancient Canons. And it is the advice of Clemens Alexandrinus, Str. l, 7. concerning such insensate, incorrigible sinners, that we should pray to God for some temporal punishments upon them, as the only reserve behind to make impression on them. And that was done in the anathema or Cherem, where they used execrations upon them, not as an act of hatred, but kindness toward them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the destruction of the flesh, that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such, either for their pardon, or for their repentance to qualify them for it, but they are only looked on as excommunicate persons, that must not be encouraged with admission to the public prayers of the Church or the privileges of Christians, but marked out and branded and shamed to reformation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Idols] The idols that are here mentioned are sure those that the Gnostics used. To which purpose there is an eminent place in Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Those that were of the heresy of Simon Magus, pretended to be of the Christian religion, and to have forsaken the superstition of the heathens in worshipping of idols, and yet came back again to that which they pretended to have forsaken, falling down to the pictures and statues of Simon and Helen, and by sacrifice and incense and drink-offerings doing adoration to them. And besides these, many abominable impurities, not fit to be named, there were among them. All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idols, which the Christians are here warned to beware of.     

THE note a SECOND note b 
* Catholic or General Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  EPISTLE OF 
† the Apostle John; for the copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  JOHN.  
THat this second (and so likewise the third) Epistle of John was not written by John the Apostle, is conjectured in the Posthumous Annotations of the learned Hugo Grotius, and that much more tolerably than what hath been mentioned concerning the second Epistle of Peter. There many changes were to be made in the Text to make the conjecture passable; but here all circumstances of the Text do fitly enough concur to make it possible that John, which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus, should be the Author of these Epistles. Of that John the ancient Author of the Constit. l. 7. c. 45. makes mention, that as Timothy was made Bishop of Ephesus by S. Paul. (that is, Bishop of the Gentile Christians there by the Apostle of the Gentiles) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John, that is, a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision, Gal. 2. 9 who planted the Jewish Church at Ephesus. That this second John, the Bishop of Ephesus, was the writer of these Epistles, the chief argument that is produced is that from the title, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Elder, by which this writer calls himself, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle. A second from the incomplete reception that these Epistles had in the first ages, being not acknowledged by some Churches for a while. A third from Diotrephe's opposing this Author, 3 Ep. 9 which it is thought strange that any Christian should do to an Apostle. But these arguments have very small force in them toward the inferring the Conclusion. For first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elder, being a word of honour and dignity, and belonging, in the New Testament, to the supreme Ruler of any Church (and to none else, that we can discern: see Act. 11. Note b.) it may very fitly belong to an Apostle residing and presiding in any Church (as it is certain S. John had done at Ephesus for some time) and the rather, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elder, by way of eminence. And this will be more probable, if it be considered what account hath formerly been given (Note on Tit. of 1 Joh.) of the character of this Apostles style, who useth not in his Gospel (and accordingly it is in his former Epistle, which is acknowledged to be his) to name or mention himself, unless it be by some circumlocution. And such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elder, here. Nay secondly, the persecutions which were at this time against the Church, and wherein S. John was peculiarly involved, might make it prudent thus to conceal his name, and disguise it under this title. Or thirdly, whatsoever was the reason of wholly omitting his name or title in the first Epistle, may here be of force for his omitting it thus far here. And this will be a ground of answer to the second reason also. For though those Churches, whither these Epistles were sent, knew from whom they came, and accordingly never denied them reception; yet having not so public a character upon them as others had, and being not owned by the Author in the title, as all S. Pawles (unless that to the Hebrews) were, this might well be the cause that they had not so universal a reception at first, which notwithstanding, it yet appears that soon after it was received into the Canon, and this inscription prefixed to it by the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The second Catholic Epistle of John the Apostle. As for the third reason, that of this Author's being opposed by Diotrephes, which is thought to be a proof that he was not an Apostle, this is of no validity, because the heretics of those times, the Gnostics, are known to have opposed and rejected the Apostles themselves. So of Alexander S. Paul saith, he hath greatly withstood our words, 2 Tim. 4. 15. So of the Gnostics we read, Judas 11. that they were guilty of the gainsaying of Coreh, and that, we know, consisted in their opposing Moses and Aaron, and so in the parallel must denote the opposing the Apostles, or Governors of the Church, sent immediately by Christ; and that that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaking evil of glories, Judas 8. and 2 Pet. 2. 10. as of Alexander's blaspheming 1 Tim. 1. 20. see Note on Judas d. To the same purpose also it is that S. Paul, having spoken of the Gnostics, 1 Cor. 8. through the whole chapter, proceeds immediately, c. 9 to the vindicating his Apostleship, and the privileges thereof; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so Gal. 1. and speaking to Titus of these deceivers, he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. refractory, disobedient. Of these 'tis Ignatius' affirmation, that they took upon them to know more than their Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any know more than the Bishop, he is corrupted, Ep. ad Polycarp. And not only so, but of Marcus' followers (a progeny of these Gnostics) Irenaeus plainly affirms, l. 1. c. 9 (and from him Epiphanius l. 1. haer. 14. and 34.) that they were so arrogant, that they contemned the Apostles themselves, and l. 3. c. 2. dicentes se non solum Presbyteris, sed etiam Apostolis existentes sapientiores, saying they were wiser, not only then the Presbyters, or Bishops, but even then the Apostles themselves. which takes away all force from this argument. And then nothing hinders but that the Inscription of this Epistle may be true, and John the Apostle be determined to be the Author of it. And that will be more probable, if we observe how agreeable the matter of this is to the former Epistle, fortifying them in the truth, v. 4. in the practice of charity, v. 5. and warning them of the Gnostick decervers, or Antichrists, v. 7.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How these Epistles should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may perhaps be questioned, being not, as that of S. James and S. Peter appeared to be, addressed to the Jews of the dispersion universally or indefinitely, but one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily rendered, To the elect Lady, and the other to Gaius, a particular person. But to this it may be said, First, that it is not certain that these are two particular persons to whom these Epistles belong (see Note a. on this Epist.) Secondly, that to whomsoever they were first addressed, they were yet designed to be transcribed by them and sent to others also, and that is the meaning of Catholic (the same that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) viz. that these Epistles were designed to go from one Church unto another, and were not confined unto any, (see Note b. on the title of S. James.) But than thirdly, another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholic there may possibly be, to signify the universal reception of these Epistles in the Church. At the first, beside those Epistles which carry S. Paul's name in the front of them, there were but few that had an universal reception, only the first of Peter, and the first of John, the rest were not so universally received into the Canon of Scripture. Hereupon those two so received might at the first be called Catholic (and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canonical also) in opposition to those others which were not so Catholickly or universally entertained: And then, when upon farther evidence made to the Church these others were without contradiction received also, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in like manner by the Church be added to their Inscriptions, to signify that now they were universally received also, that is, accepted into the Canon.  

S. JOHN. II.  
1. THE Elder unto the note a elect Lady and her children, whom I love in the truth; and not only I, but also all they that have known the truth;]  
Paraphrase 1. John the Apostle and governor of the whole Church of Asia, to the Church (unnamed) and to all the Christians therein, whom I value and love in Christ, and not I only, but all other true Christians;  
2. For the truth's sake which dwelleth in us, and shall be with us for ever:]  
Paraphrase 2. Because of the Christian profession, the same in you that remaineth in us, and shall do so, I pray and hope; for ever:  
3. Grace be with you, mercy, and peace from God the Father, and from the Lord Jesus Christ the Son of the Father, in truth and love.]  
Paraphrase 3. I send you greeting, and wish you all gifts, and mercy, and prosperity from God the Father, and the Lord Jesus Christ, and particularly that you may, in despite of all solicitations of heretics and schismatics, continue constant in the acknowledgement of the truth of the Gospel, and in the exercise of all works of charity to one another.  
4. I rejoiced greatly that I found of thy children walking in the truth, as we have received a commandment from the Father.  
Paraphrase 4. Some of the Christians which belong to thee I lately met with, where I was, and discerned them to stand constant in the truth of the Christian doctrine, agreeably to that commandment given to us by God the Father, This is my beloved son, hear him. Mat. 17. 5. when Peter, and James, and I were in the mount with him; and this constancy of theirs was the more considerable, because of the great store of false doctrine that is now every where abroad in the Church: and this was matter of special joy to me. See note on 1 Joh. 2. 3.  
5. And now I beseech thee, Lady, not as though I wrote a new commandment to thee, but that which we had from the beginning, that we love one another.]  
Paraphrase 5. And now all that I have to beg of you is, that to the profession of the truth ye add the practice of Christian charity, that we may all live in unity, and peace, and concord one toward another. And this is no new commandment of mine, but that which Christ required of all his disciples, and to which ye are most strictly obliged by being Christians.  
6. And this is love, that we walk after his commandments. This is the commandment, that as ye have heard from the beginning, ye should walk in it.]  
Paraphrase 6. And this consists in your doing what Christ hath prescribed: and his prescription is, that we should not hearken to new doctrines, but go on in the course in which we were first set by him, and his Apostles, the preachers of the faith unto us. From which they that depart fall into faction, and malice, and uncharitableness against all others.  
7. For many deceivers are entered into the world, who confess not 
* Jesus Christ coming in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Jesus Christ is come in the flesh. This is a deceiver, and an Antichrist.]  
Paraphrase 7. For many Impostors are come among you, who will not acknowledge Christ to be the Messias, (see note on 1 Joh. 2. b.) and whosoever doth so, is an Impostor, and an Antichrist, such as were prophesied of, that now they should come: see 1 Joh. 2. c.  
8. Look to yourselves, that 
† ye destroy not what ye, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we lose not those things which we have wrought, but 
* receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that we receive a full reward.]  
Paraphrase 8. Take care then that by relapse you destroy not all, and forfeit the reward of your good beginnings, for want of perseverance, but that continuing to the end, ye may receive a complete reward or crown.  
9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.]  
Paraphrase 9 Every one that now apostatizeth, and falls off from the doctrine of Christ to the corruptions of the Gnostics, forsaketh God himself and all piety, (see note on 1 Joh. 2. d.) and he that adhereth and sticketh fast to the orthodox profession, now it is so opposed, shall be looked on as a truly pious and Christian person.  
10. If there come any unto you, and bring not this doctrine, receive him not into your house, note b neither bid him God speed.]  
Paraphrase 10. If any man bring you any doctrine beside this, the one doctrine of Christ, give no kind of admission, or ear, or encouragement to him.  
11. For be that biddeth him God speed, 
* contributes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is partaker of his evil deeds.]  
Paraphrase 11. He that doth not discountenance him as much as is possible, assists and encourages him.  
12. Having many things to write unto you, I would not write with paper and ink, but I trust to come unto you and 
† mouth ● mouth to talk with you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speak face to face, that our joy may be full.]  
Paraphrase 12. What I have more to say to you, I do choose not to commit to this public way of Epistle, but refer it till I come unto you, which I hope will be ere long, to our mutual comfort.  
13. The children of thy 
* sister the chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  elect sister greet thee. Amen.]  
Paraphrase 13. The members of thy fellow-Church from which I write, send thee gretting: see note a.  

Annotations on the second Epistle of John.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Elect] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in that sense for another, or sister Church, in the same manner as here, v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath been said Note on 1 Pet. 5. 13. d. to which I shall add the testimony of S. Jerome, Epist. 11. ad Agerachiam, where having mentioned the text in the Canticles, ch. 6. una est columba mea, perfecta mea, una est matri suae, electa genitrici suae, my dove is one, my perfect one is the only daughter of her mother, the elect to her that brought her forth, he adds, Ad quam scribit Johannes Epistolam, Senior electae Dominae & filiis ejus, to whom John writes an Epistle, The Elder to the elect Lady and her children Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it may fitly be set to signify no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an appellation fit to be used when the name is either unknown or concealed; for in that case, and not only as a title of honour and dignity, 'tis ordinary to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which probably is grown to be in English Cyr or Sir:) so Joh. 20. 15. the woman taking Christ for the Gardener, and addressing her speech to him as one whose name was not known to her, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syr. But beside this, it is observable that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians, and Curia among the Romans, signifies the very same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ecclesia doth, that is, the assembly, both as that signifies the Persons congregated either for civil or sacred uses, and the Place where they thus meet. See the worthy Sir Henry Spelman's glossary, p. 195. And then the words will be best rendered, the elect Church or congregation, some which here is not thought fit to be mentioned by name, or particularly. That he names not this Church, may be for the same reason for which among others he names not himself, any otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the elder, viz. because of the persecutions that were then abroad in the world. And indeed that both this and the third Epistle were designed to be sent clancularly, and purposely avoided the eyes of men, appears by the close common to both, that he had many things to write, but would not commit them to paper and ink, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him, in case they were intercepted, or fell into other hands than those to which he designed them. Agreeable to this it is, that we here have mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her children. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 1. and in the like manner, v. 13. by which phrase the Christians of any Church are fitly signified, the title of mother being so proper for a Church, and so used Gal. 4. 26. the mother of us all. But what Church it is that was here designed, or what that other, v. 13. we have no means to define, any farther than by remembering that all Asia being (as far as the Jewish Christians there) the special charge and province of S. John, and there being seven chief Churches or Metropolitical Sees in that circuit, enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time, he wrote unto the other. And if Ephesus were that to which he wrote (from thence to be communicated to the rest) there will then be another ground of calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that literally signifies chief in power or authority, Ephesus being indeed the chief Metropolis of all Asia.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Neither bid him God speed] This form of interdict here is an imitation of the practice of the Jews in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apostates, who were to be excluded not only from commerce, but from the smallest kind of ordinary salutation.     

THE THIRD 
* Epistle general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  EPISTLE OF 
a the Apostle john 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  JOHN.  

1. THE Elder unto the wellbeloved note a Gaius, whom I love in the truth.  
2. Beloved, 
* I pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I wish above all things that thou mayst prosper, and be in health, even as thy soul prospereth.]  
Paraphrase 2. It is my fervent prayer for thee, that it may be with thee in all outward things as it is in respect of thy soul, that every thing may succeed prosperously with thee.  
3. For I rejoiced greatly when the brethren came, and testified of the truth that is in thee, even as thou walkest in the truth.]  
Paraphrase 3. For it was great matter of comfort and joy to me, when the Christians that came out of Judaea, came and told me of the sincerity of thy Christian course, (see note on 1 Cor. 13. g.) and gave me assurance of thy perseverance.  
4. I have no greater joy then to hear that my children walk in truth.]  
Paraphrase 4. There is nothing that I more delight in in the world, or of which I more abundantly rejoice, then to hear that those which have been converted by me, do adhere to that profession, and live after a true Christian manner.  
5. Beloved, thou dost 
† a faithful thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faithfully whatsoever thou dost to the brethren, and to strangers.]  
Paraphrase 5. It is most Christianly done of thee to do as thou dost toward the poor Christians, and strangers that have been among you, Rom. 16. 23.  
6. Which have born witness of thy charity before the Church, whom if thou 
* furnish for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bring forward on their journey 
† so as may be worthy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after a godly sort, thou shalt do well.]  
Paraphrase 6. Who gave public testimony of thy charity showed to them. And as then thou didst, so it will be a pious work in thee to help them now again, and furnish them for their travail (see 1 Cor. 16. a.) in publishing the Gospel, and that in a Christian manner, and for Christ's sake, whose ministers they are.  
7. Because that for his name's sake they note b went forth, taking nothing of the Gentiles.]  
Paraphrase 7. For 'tis on Christ's errand that they have taken this journey, that is, to preach the Gospel of Christ; or, for the testimony which they have given to the Gospel, that is, because they have published the Christian faith, they have been driven out of their Country, that is, Judaea, by the Jews, and being so, they are also looked on shiely by the Gentile Christians where they come, v. 10. cast out by their Countrymen the Jews for being Christians, and not entertained with any kindness by the Gentile Christians for being Jews.  
8. We therefore ought to receive such, that we 
* may become fellow-labourers with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  might be fellow-helpers to the 
† or Church, so the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  truth.]  
Paraphrase 8. And therefore 'tis but necessary that they be relieved by some, and they that shall relieve them; shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ.  
9 I wrote 
* or somewhat tofor the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto the Church, but note c Diotrephes, who loveth to have the preeminence among them, receiveth us not.]  
Paraphrase 9 To this purpose I wrote to the Church, but Diotrephes, that would fain be Bishop there, gives no heed to my Letters.  
10. Wherefore if I come, I will remember his deeds which he doth, 
† baffling us with wicked speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church.]  
Paraphrase 10. For which contempt of his, I shall at my coming use some severity upon him, and teach him to use me better, especially seeing he is not content thus to slight and baffle me, and to reject the Christian Jew's that come thither, but farther restrains others that would not have been so unhospitable, will not permit the Gentile Christians to receive them to their communion, but utterly rejects them out of the Church.  
11. Beloved, 
* do not imitate the evil, but the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  follow not that which is evil, but that which is good. He that doth good, is of God: but he that doth evil, hath not seen God.]  
Paraphrase 11. Brethren, be not ye followers of these evil ways, but chose follow all Christian meekness towards the Jewish Christians, Rom. 14. 1. He that is kind and merciful, and willing to receive all to communion, is of a Christian temper●●● 〈◊〉 shows himself to be: but he that is malicious, and proud, and separates from others, knows not what belongs to Christianity.  
12. Demetrius hath good report of all men, and of the truth itself: yea and we also bear record, 
† or thou knowest, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and ye know that our record is true.]  
Paraphrase 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him, and indeed hath done many things which testify more fully of him then the suffrages of men can do: And the same testimony I and others with me give him also, and ye know that what we say is true.  
13. I had many things to write, 
See 2 Joh. 12.  but I will not with ink and pen write unto thee.  
14. But I trust I shall shortly see thee, and we shall 
* talk mouth to mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speak face to face. Peace be to thee. 
† or brtheethrens, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Our friends salute thee. Greet the friends by name.  

Annotations on the third Epistle of John.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Gaius] Who this Gaius was cannot certainly be affirmed. That it is the same that is mentioned by S. Paul, Rom. 16. 23. may seem probable by that which is there said of him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the person that entertained Paul, and the whole Church, or generality of Christians, in like manner as here, ver. 5. Gaius is said to have been very kind to the brethren and to the strangers, and to have furnished them for their journey in a very liberal manner. But one circumstance there is which is of force against this. This Gaius, Rom. 16. appears to be a Corinthian, and so to be mentioned there (from whence S. Paul writes the Epistle) as his host, and so as an inhabitant, not a stranger there. And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith, and baptised by Paul, whereas the Gaius here is by S. John 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called his son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4. which signifies him to have been begotten in the faith, that is, converted by S. John. Another of that name there is mentioned, Act. 19 39 of whom it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-travailer of Paul, and this was a Macedonian, and of the city of Derbe, Act. 20. 4. and so distinct from him of Corinth also, and probably from him that is mentioned here, who could not have been so fit for the employment, v. 5. of entertaining the brethren and strangers, if he were employed in preaching the Gospel, as a fellow-travailer of S. Paul. It remains therefore that this Gaius here be some third person, of a Roman name (Gaius and Caius being all one, and a very common and vulgar name, of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament) and so some Gentile Christian, an eminent member of that Church, v. 9 to which S. John seems to have written his second Epistle (see Note on 2 Joh. a.) no where else, but in this place, mentioned in the New Testament.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Went forth] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, went out, is capable of two notions. First, it may signify a voluntary going out, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the name of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must signify their preaching and propagating the Gospel, for which they took their travail from their own country. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify also a violent ejection. So Mat. 17. 21. speaking of the ejection or casting out of a devil, the like phrase is used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this kind goeth not out, by going out meaning ejection. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Syriack to go out, and to be cast out also; and accordingly Mat. 8. 12. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exibunt, they shall go out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be cast out. According to which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast out and sent out, are used promiscuously the one for the other: see Note on Mat. 9 i. And then going out for Christ's name, is being banished or cast out of their country for the profession of the faith of Christ, which we know the Jewish Christians were, Act. 8. 1. and 11. 19  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Diotrephes] This Diotrephes was a Christian that from Gentilism received the faith in that Church to which Gaius belonged, and to which the Apostle seems to have written the former Epistle commendatory of the brethren, ver. 9 From hence appears that which was intimated, Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them, and not only the Jews. There it seems, as the Jewish judged and condemned the Gentile Christians for using their Christian liberty, so the Gentile Christians despised, and set a● nought the Jewish. Here it seems the matter was driven higher, that is, they did not so freely relieve the Jewish Christians that were driven out of their country for the faith, as they ought in Christian liberality to have done. That seems to be the meaning of ver. 7. that the Jewish Christians that were driven out of Judaea for the profession of the faith (see Note b.) were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged, and as belonged to them as strangers, v. 5. to furnish them for their journey, ver. 6. Secondly, they were, some of them, so far guilty in this matter, that when S. John wrote his letters of commendation for them, these were not effectual, Diotrephes rejected, or gave no reception or heed to his letters; and by this means the rest of the Church also, being otherwise willing to have entertained them, were detained from doing it, ver. 10. Thirdly, he not only denied them that hospitable reception and relief, but utterly rejected them from their communion, cast them out of the Church, ver. 10 Whether this Diotrephes were a Bishop in this Church it may de doubted, or whether only one that immoderately affected that dignity, or assumed it, not belonging to him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify one that loves & useth immoderately this dignity. when he hath it, and one that seeks it inordinately, or assumeth it. It is possible that he was a Bishop, and being so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out the Jewish Christians out of the Church, and that in spite of S. John's commendatory letters, who had an Apostolical power over him, and all other Bishops of Asia. But it may also be very probable, that as the Heretics of those times did contemn and affront the Bishops and Apostles themselves, so this Diotrephes might do, without having any real authority in the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but only assuming it, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a presumptuous, confident, bold person.     

THE GENERAL EPISTLE OF 
* Judas th● Apostle  note a JUDAS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius, to determine here also, as in the second of Peter, and second and third of John, that the writer was not Judas, one of the twelve Apostles, and accordingly to affix it to Judas a Bishop of Jerusalem. But of this there is no proof offered, save only, first, That he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle, of Jesus Christ. Secondly, That it was not translated into all languages, and received into all Churches. Thirdly, That in the Catalogue of the Bishops of Jerusalem, the fifteenth that is named is called Judas. To the first of these it may be sufficient to answer, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Apostle of Jesus, signifies one sent upon the services of Christ with commission from him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so it is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a servant of Jesus, and so the latter as proper a style of any Apostle of Christ as the former. But than secondly, in the title of the Epistle, which is the sense of the ancient Church in this matter, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Judas the Apostle, and in the Text itself there is a mark as characteristical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brother of James, which can belong to none but to Judas the Apostle. To the second I answer (as before to that of the second of Peter) that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament; which notwithstanding, it was yet soon after universally known, and translated, and received into the ancient Canon, and the Apostolicalnesse of the writing never so questioned by any as to assign it any other Author, or to doubt of the truth of any thing contained in it. As for Judas the fifteenth Bishop of Jerusalem, that opinion of his being the Author of it affixeth it to the time of Adrian, whereas this Epistle, by the subject of it, common to it with the second of Peter, and by the many passages of agreement, appears to have been written on the same occasion, and about the same time that the second of Peter was, which hath already appeared (see Note on 2. Pet. tit. a.) to have been written before the destruction of Jerusalem. And if that were indeed granted to be written by Simeon the second Bishop of Jerusalem, yet that would be a competent distance from Judas the fifteenth Bishop there. The whole business of this Epistle, as of S. Peter, is such as is fully applicable to the times foregoing the destruction of Jerusalem, and the ruin of the Jews, and Judaizing Christians, and Gnostics involved in the same calamity, out of which only the constant Christians were to have deliverance, v. 3. And so it may very reasonably be affirmed to be written by the Apostle S. Judas, clearly defined to be the brother of James (an argument of such force against all the contrary pretensions, that those which doubt of the Apostolicalnesse of the Epistle, are fain to leave out those words, but without the authority of any one Copy to countenance them) and that, as the Epistle of S. James, and those of S. Peter, addressed to the Jewish Christians in the dispersion, on purpose to fortify them against the corruptions of the Gnostics, which had now broke in among them.  

S. JUDAS.  
1. JUDAS the servant of Jesus Christ, and brother of James, 
* to the called that have been sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to them that are 
† or beloved, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sanctified by God the Father, and preserved 
* by  in Jesus Christ, and called:]  
Paraphrase 1. Judas, one of the disciples (and Apostles) of Christ, the son of Alphaeus (as James also was) and called also Lebbaeus and Thaddaeus, Mat. 10. 3. to those that have received the faith, the dispersed Jewish Christians (see Mat. 20. c.) sanctified, or beloved by God the Father, and preserved by Christ from that destruction and judgement that befalls others (the contumacious resisters and crucifiers) both here and to all eternity:  
2. Mercy unto you, and peace and love be multiplied.]  
Paraphrase 2. I send you greeting, and wish and pray for all the blessings of heaven to be multiplied upon you, particularly that great blessing and virtue of Christian peace and charity.  
3. Beloved, when I gave all diligence to write unto you of the common salvation; 
† I thought it necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it was needful for me to write unto you, and exhort you that you should earnestly contend for the faith which was once delivered to the saints.]  
Paraphrase 3. Beloved, I thought it my office to write briefly unto you upon one subject wherein you are nearly concerned, viz. that special promise of Christ (now shortly to be fulfilled among you) of an universal preservation and deliverance (see Rom. 13. note c.) that shall befall the Christians, when the unbelieving Jews shall be utterly destroyed: And being to write to you on that subject, there was nothing more necessary for me to begin with, then to exhort you to adhere constantly to, and contend for the Christian doctrine (preached uniformly to all by consent of all the Apostles, whithersoever they have gone out) and not to renounce it in time of persecution, as some would teach you.  
4. For there are certain men crept in unawares, 
* those that were of old see fo●th for  who were note a before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and note b denying 
† our only master, God an● Lord, Jesus Christ.  the only Lord God, and our Lord Jesus Christ.]  
Paraphrase 4. For as it hath been foretold by Christ, Mat. 24. 10. that it should, so now it is come to pass, there are come in very slily into the Church false teachers, who shall be destroyed by that notable coming of Christ (see 2 Thess. 2. 8, etc.) and are for their sins and vileness prophesied of, that they shall be so destroyed, abominable persons, converting the Gospel, or Christianity, into all manner of unnatural lust, and denying Jesus Christ out only Master, our only God, out only Lord, and setting up Simon Magus in stead of him (and of God the Father also.)  
5. 
* But I desire to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will therefore put you in remembrance, 
† you which once kn●w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though you once knew 
* o● all things, for the Kings▪ MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this, how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not.]  
Paraphrase 5. In respect to whom I desire to put you in mind of what you know sufficiently in the reading the Scripture, where all other such knowledge is communicated to you, that when God delivered the Israelites out of Egypt, the unbelieving murmurers of those Israelites, those that renounced the God and the Moses which had delivered them, were in the compass of forty years all of them destroyed by God in the wilderness; and so now though all these constant believing Christians be to expect deliverance, yet those Christians that fall into such sins as these shall have their vengeance also; destruction with the unbelievers.  
6. And the Angels which kept not their 
† principality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first estate, but left their 
* proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day.]  
Paraphrase 6. And the same is observable of the Angels created by God for glory and bliss, and constant obedience to him; but those of them that presently fell and apostatised from God, were cast out of heaven, and are now bound over to eternal hell, at the present in a dark miserable state, but such as at the day of doom shall be made much more miserable to them. And the like punishment are the vicious Apostate Christians to expect, a present state of misery and destruction here with the persecuting Jews, and eternal hell hereafter.  
7. Even as Sodom and Gomorrha, and the cities about them, 
† in the like manner with these having given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in like manner giving themselves over to fornication, and 
|| having gone away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  going after 
* other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strange flesh, are set forth for an example, suffering the vengeance of note c eternal fire.]  
Paraphrase 7. After the manner that befell Sodom and Gomorrah and Adma & Z●boim, which were guilty of the same unclean sins that these Gnostics or corrupt Christians are now guilty of, having given themselves up to all unnatural lust, and accordingly were than most notoriously punished with utter destruction, by fire and brimstone from heaven, and that but an essay of those eternal flames of hell under which they now are involved, and so may well be a warning to all that fall into the same sins at this time.  
8. 
† And yet in l●ke manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Likewise also these 
* that dream, or are acted or led by dreams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  filthy dreamers defile the flesh, despise dominion, and speak evil of 
† glories  note d dignities.]  
Paraphrase 8. And yet for all these examples, these Gnostics, that are led themselves by their own dreams and irrational doctrines, and obtrude them upon the people, first, fall into all unnatural filthy practices; and secondly, teach the doctrine of Christian liberty, so as to free all Christians from all authority of Master or King (see 1 Tim. 6. 1, etc.) and thirdly, speak contumeliously of the Apostles and Governors of the Church, all that have any superiority above or authority over them, see 2 Pet. 2. 10. (which three libertine and insolent doctrines and practices are the peculiar character of those heretics.)  
9 Yet Michael the Archangel, when contending with the devil, he disputed about the note e body of Moses durst not bring against him a railing accusation, but said, The Lord rebuke thee.]  
Paraphrase 9 Whereas the chief of the good Angels, in a controversy with the prince of Devils or evil angels about the Temple of the Jews, which God commanded to be re-edified, Zach. 3. 1. did not think fit to give him any reproachful words, but only said to him, The Lord rebuke thee, etc. v. 2.  
10. But these 
* rail at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speak evil of those things which they know not: but what they know naturally as 
† irrational creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brute beasts, in those things they corrupt themselves.]  
Paraphrase 10. But these Gnostics, that pretend to know all things, upon this conceit speak contumeliously of those things which are out of their reach, above their knowledge; but in things which nature itself even in irrational creatures, and so in them, teaches them to be unlawful, they against light of nature wilfully ingulf and immerse themselves in those things.  
11. Woe unto them; for they have gone in the way of Cain, and 
* have been poured out, or run out, or set on fire by the seduction of Balaam by way of reward.  ran greedily after note f the error of Balaam for reward, and perished in the gainsaying of Core.]  
Paraphrase 11. Woe to them; For three things they are notable for; first, Hatred, malice, and persecuting of their fellow-Christians (whereupon S. John in all his Epistles inculcates charity) even proceeding to murder itself, as Cain did to his brother; secondly, the great villainy that Balaam, to get a reward, ensnared the Israelites in, (see Rev. 2. 14.) and thirdly, the contempt and rebellion against superiors, such as was in Core against Moses and Aaron (see note c.) and this will suddenly bring certain ruin upon them, as it did on those other.  
12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; 
† autumnal trees  note g trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;]  
Paraphrase 12. These are unfit to be admitted (as blemished sacrifices were unlawful to be offered) to your festival Christian meetings, adjoined to the Sacrament (see note on 1 Cor. 5. g.) and coming thither they feed there luxuriously; Men that make a show like clouds in the air, as if they had much water in them, for the making men grow and bear fruit in godliness, but indeed are empty, and have nothing in them, and consequently are carried about from one vanity to another, as clouds that are easily driven by the wind: Trees they are, such as in the Autumn, defaced, and deprived of their very leaves; as for fruit, they are not of the kind that beareth that, for in stead of Christian fruits of purity, etc. these Gnostics bring forth all kind of impurities, and so after their Christianity falling back into these villainies, they are twice dead in sin, once before, then again after their conversion (see 2 Pet. 2. 22.) and so fit for nothing but eradication, which shall certainly befall them together with the Jews, with whom they comply and join against the Christians.  
13. Raging waves of the sea, foaming out their own shame; wand'ring stars, to whom is reserved the blackness of darkness for ever.]  
Paraphrase 13. Unsettled, fierce, tumultuous people, troubling all the world, and like the sea, in another respect, foaming out those obscenities that they ought to be ashamed of, taking upon them to be teachers, but are uncertain, wand'ring teachers, departing from the true faith delivered to them: And to such stars as these eternal darkness is reserved, their just reward and punishment.  
14. And Enoch also, the seventh from Adam, prophesied 
* to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of these, saying, Behold, the Lord note h cometh with 
† his holy myriads  ten thousand of his Saints,]  
Paraphrase 14. To these men belongs that prophecy of Enoch against wicked men, those of the old world, whose excision he foretold, pronouncing fearful destruction against them from heaven, by the ministry of his holy Angels, those infinite multitudes and hosts of them which attend and execute the judgements of God;  
15. To execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.]  
Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices, and all their proud, contumelious language, which the enemies of God and men have spoken against Christ and his Apostles, and all his faithful members, that for their constancy to the faith are hated, and reproached, and persecuted by them.  
16. These are murmurers, complainers, walking after their own lusts, and their mouth speaketh note i great swelling words, having men's persons in admiration because of advantage.]  
Paraphrase 16. These are proud presumptuous persons, that refuse to be governed, always unsatisfied and querulous at their present condition, following their own lusts, without any restraint of laws, even of nature itself, talk great high things of their Simon and Helena, as superior to the makers of the world, crying up some men's persons as deep, perfect, knowing men, to the despising of all others, and all this to get gain by it, to avoid persecutions from the Jews.  
17. But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ:]  
Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ, Mat. 24. 10, 11, 12. and from him oft repeated by the Apostles, particularly S. Peter, 2 Pet. 3. 3.  
18. How that they told you 
* or, that under the last time shall come, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there should be mockers in the last time, who should walk after their own ungodly lusts.]  
Paraphrase 18. That before the coming of that fatal vengeance on the Jews, there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors, (see note on 2 Pet. 3. a.) and give themselves up to all impious living.  
19 These be they who separate themselves, 
† animal man  note k sensual, having not the Spirit.]  
Paraphrase 19 These despise & scorn and separate from all others, as being much more perfect than others, calling themselves the spiritual, and all others mere animal men, that have nothing of the Spirit in them; whereas indeed they themselves are the animal men, and have nothing of the Spirit, to which they so pretend, far from any thing of true Christianity or spirituality, and so their sensual actions convince.  
20. But ye, beloved, building up yourselves on your most holy faith, note l praying in the holy Ghost,]  
Paraphrase 20. But you, my brethren, persevering, and growing in saith, according to that doctrine of truth and purity delivered to you, v. 3. and keeping to the public assembly, where the holy Spirit useth to assist, (and where he that hath the gift of prayer performs that duty, see Ephes. 6. 18.) and joining with him constantly,  
21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.]  
Paraphrase 21. Continue in your zeal and constancy toward God, and in your hope and dependence on him for mercy to preserve you here, and to bring you to bliss eternal.  
22. 
* or, And some being wavering, rebuke, others save (or rescue) snatching them out of the fire, and on others have pity with fear (or, in fear) for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And of some have compassion, note m making a difference;  
Paraphrase 22, 23. And for others that are any way corrupted by these false teachers, deal with them after different manners, as their condition requires: those that waver, and are unsteady, rebuke, and so recover them out of their danger with mildness, do not cast them out of the Church, deal mildly and mercifully with them, receive and pardon them; and for others that are entangled and corrupted by these seducers, deal with them as the Angel did with Lot, proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten them to fly for their life, to get out of this Sodom, this sinful, abominable and formidable condition, as men that are ready to have the vengeance of heaven fall upon them, and these men snatch as out of a fire, which will sing them if they stay but one minute in it, and will devour them if they make any longer abode there, and bring them to a hatred of all the beginnings and least degrees of impurity and uncleanness, as when a man would avoid the infection of the pestilence, he will fly from and not dare to touch any garment of an infected person: see Rev. 3. 4.  
23. And others save with fear, pulling them out of the fire: hating even the garments spotted by the flesh.]  
Paraphrase 23. And for others that are any way corrupted by these false teachers, deal with them after different manners, as their condition requires: those that waver, and are unsteady, rebuke, and so recover them out of their danger with mildness, do not cast them out of the Church, deal mildly and mercifully with them, receive and pardon them; and for others that are entangled and corrupted by these seducers, deal with them as the Angel did with Lot, proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten them to fly for their life, to get out of this Sodom, this sinful, abominable and formidable condition, as men that are ready to have the vengeance of heaven fall upon them, and these men snatch as out of a fire, which will sing them if they stay but one minute in it, and will devour them if they make any longer abode there, and bring them to a hatred of all the beginnings and least degrees of impurity and uncleanness, as when a man would avoid the infection of the pestilence, he will fly from and not dare to touch any garment of an infected person: see Rev. 3. 4.  
24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,]  
Paraphrase 24. Now to him who is able to support you from apostatising, and having done so, to present you to himself, at his appearance to destroy his enemies, such as shall be accounted blameless before him, and to have matter of rejoicing and triumph, not of sadness or fear from that coming of his,  
25. To the 
† or, only God our Saviour through Jesus Christ our Lord be glory, majesty, power and authority before all the ages, and now, and to all ages. Amen, For the Kings MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  only wise God, our Saviour, be glory and majesty, dominion and power, now and ever. Amen.]  
Paraphrase 25. To him whose dispensations and methods of oeconomy are so infinitely wise, and those so wonderfully expressed in this very matter, that none else can pretend to the like in any degree, to him who hath thus dealt with us in Jesus Christ, preserved us wonderfully who believe and keep constant to him, be ascribed all glory and divine greatness, all dominion over all men and creatures from all eternity through all time, (particularly at this time wherein his power shines so illustriously) and to all eternity. So be it.  

Annotations on S. Judas.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Before of old ordained to this condemnation] The way to interpret this, as almost any other difficulty in this Epistle, will be by comparing it with the second of Peter, which is almost perfectly parallel to this. There these men are spoken of c. 2. 3. and the passage that there seems parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. bringing on themselves swift destruction, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for whom judgement for some while lingreth not, and their destruction doth not nod, ver. 3. which signifies in both places the certain and quick destruction that is likely to come upon those men who, by complying with the Jews, and professing themselves to be such, to avoid their persecutions, are by the Roman destroyers taken for Jews, and so speedily (soon after this time) devoured. Only in this place is mentioned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being formerly set forth, or written of, answerable to which is 2 Pet. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among you shall be false teachers, which being an affirmation that there shall be, must be grounded on some prophecy or prediction that there should. And that is clearly to be found in Christ's prediction of the destruction of the Jews, Mat. 24. 10. before which there should come false prophets, all one with the false teachers in S. Peter (see 1 Joh. 2. 6.) by which the Gnostics are certainly to be understood; (see Note on Mat. 24. d.) And therefore at the writing of Saint Jude's Epistle, these being actually come in, he speaks not of them by way of prophecy that they shall come, but applies to them the former prophecy, that they are the men that were before written or prophesied of by Christ in the Gospel of S. Matthew, and so capable of that title. In stead of this when S. John, 1 Joh. 2. 18. speaks of this very matter, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye have heard that Antichrist cometh, so now there are many Antichrists, by which, saith he, we know that it is the last hour: just as S. Matthew had made it a prognostic of the coming of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fatal period of the Jews. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By this it appears, first, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly here refers to Christ's time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forewritten of, to Mat. 24. or the passage there see down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement, or condemnation, to that great destruction that should fall about that time upon all the obdurate unbelieving Jews, and false teachers, Gnostics, or other abominable Christians, whose sin is set down in the following words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impious, etc. their judgement or condemnation in these. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it signifies no more than to be set forth, or exposed to public view (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing pasted up upon a door to signify aught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus) and so we have it used. Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom Christ hath been set forth before their eyes; only by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, it is here made to signify prophecy or prediction, somewhat formerly set forth, or declared of them. And that not only their sin, their false doctrine, and sly coming in was foretold, but their punishment and destruction also (by this famous coming of Christ to the destruction of his crucifiers) appears 2 Thess. 2. 8, etc. where S. Paul foretelling it, most probably refers to some prediction of Christ to this matter. And such is that of Mat. 16. 25. that they that will save their lives, shall lose them, and only they that hold out and continue constant in their confession of Christ, shall escape this ruin, Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men whose impostures first, and then their vengeance also have been foretold by Christ. Unless we should farther add to this, that the judgements that formerly f●ll on the like wicked men, and the denuntiations of those judgements by Enoch, etc. v. 14. should here be referred to also, as emblematical and typical predictions of the punishment that is sure to fall on these men, upon that principle of divine judgement, that they who are parallel in the sins shall be also in the punishment.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Denying the only Lord God—] The various readings in this place, some having, but the King's MS. leaving out, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, deserve to be considered. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be not read, than the whole period will belong to Jesus Christ alone, without any mention of God the Father, and affirm of him, that he is our only Master and Lord, referring to his great work of our Redemption, by which he thus purchased us unto himself to be his peculiar servants, so as any other false Gods or Devils, so as Simon Magus, that now set up against him, must never have any part of our honour, or worship, or obedience from him. But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be read, than it will be doubtful which of these two senses is to be affixed to it. For 1. it may be thus rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our only Master, God and Lord, Jesus Christ, making those three the several attributes of Jesus Christ; viz. that he is, first, our only Master, secondly, our only God, and thirdly, our only Lord. And this, understood in the Catholic sense of the ancient Fathers and Councils, is a most divine truth, that Christ is our Master, by title of Redemption, and our only Master, not excluding God the Father and God the holy Ghost, (for as he and his Father are one, so he and the holy Ghost are one also) but all other pretenders, such as Simon, that thus assumed to himself to be that truly which Christ, said he, appeared to be here on earth; and so in like manner, in the same way of interpretation, that Christ is our only God, & only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies, no comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, but all read in one coherent sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our only master God and Lord Jesus Christ. A second rendering may also possibly belong to it, in case there were, or aught to be, a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God. For then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, being separated from that which follows, would denote God the Father, and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only master, must belong to him; which if it do, than it must be affirmed of these Gnostick-hereticks, the followers and worshippers of Simon, that they did deny God the Father, our only master, as well as they denied our Lord Jesus Christ. And so indeed we read of him, that he assumed to be that God who appeared to Moses in mount Sinai, and accordingly the statue was erected to him at Rome: and that is the meaning of exalting himself above all that is called God, 2 Thess. 2. 4. and of what Irenaeus saith of him, that he affirmed himself to be sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, the sublimest virtue, that is, him who is the Father above all things, and that the Jews God was one of his Angels, and a great deal more. See 2 Thess. 2. Note e.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Eternal fire] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places, Mat. 18. 8. and 24. 41, 48. signifying the fire wherein the damned are tormented day and night for ever and ever, Rev. 20. 10. it is yet thought probable that in this place, being applied to these cities of Sodom, etc. it should be taken in another notion, for an utterly-destroying fire, such being the fire and brimstone that fell on those cities. But for this there appeareth no necessity; but on the other side there is a conjuncture of all circumstances of the Context to persuade the understanding it here of the fire of Hell, as in all the other places. For first, It is evident that Sodom and Gomorrah, and the cities about them, signify in this place the inhabitants of those cities; for to those only, and not to the walls and buildings of the cities, belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having given themselves over to fornication. And then sure those that suffer the vengeance of eternal hell (and therein are set forth for an example what we Christians, falling into the like courses, are to expect) are not the walls but the inhabitants also. Now of these it is here affirmed in the Present-tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that thus formerly sinned, are set forth a pattern, or an example (as men which are punished are) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffering, or undergoing, (at the present, when Judas writes it) the vengeance of eternal fire. Of the unbelieving Israelites he had affirmed. v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the Aorist) destroyed them: of the Angels, v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having not kept but forsaken their principality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter-tense, he hath kept them under darkness ineverlasting chains unto the judgement of the great day, and so of these cities in the Aorist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having given themselves over to fornication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and having gone— But now in the latter part of the verse it is only in the Present-tense, they are proposed or set forth a pattern, or an example, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Present, undergoing, or suffering, the vengeance of eternal fire; either not at all referring by those words to their long ago past destruction by fire and brimstone, which was notorious in sacred story, and so sufficiently intimated in the very mention precedent of Sodom and Gomorrah; or if he did, yet withal considering it as a judgement still continued, then begun as an essay significative of what followed, but still protracted without any release, they still suffer, or undergo, that vengeance of fire, which fire is withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never likely to have an end. And this is the exactest and properest notion of these words, which I therefore prefer before any other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Dignities] What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place, and the parallel of S. Peter, 2 Pet. 2. 10. is a little uncertain. Though it be literally rendered Glories, in the Abstract, yet there is no doubt but that it denotes the persons (the subjects of that glory or greatness) in the Concrete, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, powers, Rom. 13. 1. signifies rulers, or men in power and authority; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2. 10. those in whom dominion is vested. But whether these be men or Angels, is not so clear. That they are Angels is made probable by these arguments; first, Because the appearance of Angels in the Old Testament is ordinarily expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of the Lord, the appearances of them being visible in bright shining clouds, as hath oft been said. And so agreeably Angels in the Plural, or the order or hierarchy of Angels considered together, may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glories, that is, those glorious creatures that attend and wait on God. Secondly, 'Tis observable Col. 2. 8. that the Apostle speaking of Angels, useth the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he, that is, man, hath not seen, expressing the Angels by that periphrasis, those that are invisible spirits, never seen, nor consequently particularly known by any man, creatures above us, out of our reach. And so in like manner this Apostle here speaking more of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glories, ver. 10. expresses them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those things which they know not, and 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those which they are ignorant of, which is an expression directly parallel to that other used by S. Paul of Angels. Thirdly, Because of other dominions their contempt had been set down before, both in S. Peter and here, by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, setting at nought, making nothing of, and despising, scornfully behaving themselves toward their superiors, and so needed not be repeated again in these words. But yet on the other side it must be said, that what was before said of their setting dominion at nought, may refer to their doctrine of Christian liberty, or their not being subject to any ruler or Master, which is noted in them, 1 Tim. 6. 1. and then this of their practice superstructed on that doctrine, their speaking contumeliously of those that exercise that dominion, may be fit enough to be added to the former, and so may be set down in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they speak evil of glories. And that it doth so signify is most probable: First, because we find not in any Church-writers that the heresy of the Gnostics had any thing in it of particular opposition or defiance to Angels, but on the contrary the Aeones, noting the Angels, make up a great part of their Divinity. A second argument may be taken from the mention of the gainsaying of Core, whereby this sin of these Gnostics is exemplified ver. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  11. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradicting, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil speaking, are of the same importance; so we know the sin of Core consisted in the murmuring and rebelling against Moses and Aaron, that were by God set over them. And for thus doing the Gnostics are (2 Tim. 3.) distinctly compared to Jannes and Jambres the Egyptian Magicians (and such was Simon and Menander, and the chief of these) who by their sorceries resisted Moses coming in God's name to the Israelites and to Pharaoh, as these did the Apostles of Christ. And so this will be the meaning of the phrase, speaking ill of those that are set over them, that is, contumelious usage of the Apostles or Governors of the Church (who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the glory of Christ, 1 Cor. 8. 23.) with whom particularly they had many controversies and disputations (referred to ver. 9) in which those contumelious speeches on the Gnostics part would be but effects of their great daring pride (mentioned 2 Pet. 2. 10. immediately before it) and of their discriminating themselves from all others, v. 19 and so is very probable to have been observable and accusable in them. See Note on the title of 2 John a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Body of Moses] What the body of Moses here signifies, will easily be discerned by comparing it with the place from whence this controversy of the Angel with the Devil is here cited, and that is undoubtedly Zach. 3. 1. There we have Joshua the Highpriest standing before the Angel of the Lord, and Satan standing at his right hand to resist him, or dispute or plead against him, as the standing at the right hand notes an accuser, impleading another, (Let Satan stand at his right hand, ' Psal. 109.) And the only words which are there mentioned from the Angel (under the name of the Lord) to Satan are these here set down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Lord rebuke thee. Now the matter of controversy then between the Angel and the Devil, the good and bad Angel, was (that which is the subject of that present Vision) the re-edifying of the Temple, and restoring of the service of God among the Jews at Jerusalem. This is called the body of the Jews, 2 Mac. 15. 12. where we have Onias praying for the whole body of the Jews: and may as fitly be styled the body of Moses, in the same manner as the Christian Church; or assembling of Christians for the service of Christ, is called the body of Christ, 1 Cor. 12. 20, 25, 27. Eph. 1. 23. and 4. 12, 16. Col. 1. 18. Jam. 3. 2. The Judaical Temple and worship and service depending upon Moses, as the Lawgiver, or principle, or head under God, from whence it came; as Christ's being the Lawgiver of the Christian Church, and instituting Apostles, etc. in it, is the reason why he is called the head of that, and the Church the body of Christ, as on the other side, we know he calls his body a Temple, Destroy this Temple, etc. and the Apostle of us, that our bodies are the Temples of the holy Ghost. Agreeable hereunto it is, that all Christians, as they live together in public communion, congregating together in assemblies, are called (in reference to this notion of body) members and fellow-members, and the restoring the congregations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (see Note on 2 Cor. 13. c. and Ephes. 4. 12.) And so in Ignatius' Epistle to the Church of Smyrna, he talks of congratulating with the Church of Syria, because they are in peace, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their body is restored to them; where their restitution to the free public service of God (such as here Joshua and Zerubbabel were foretold to labour for, and Satan to labour against, and the Archangel to contend with him about it) is expressed by the restoring of their own body. One difficulty here still remaineth, how this example is proper to the point in hand, speaking evil of glories, or dignities, or dominions. And that which seems most reasonable is, that the Devil here is the same that in other places is called Belzebub the Prince of Devils, the Prince of the air, and Prince of darkness, and Rev. 9 11. in the ancient MS. in the King's Library, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel, the Prince of the Abyss, or Pit, who having been once a principal Angel in heaven, having lost that dignity, is now the Prince of hell, and otherwhere is noted by Principality or Power, he that hath power over the other devils. Now if Michael the Archangel in a quarrel with him, about a matter of such weight as was the restitution of the service of God among the Jews, would not use any bitterness or execration against him, then how unreasonable is it for these Gnostics, how without all excuse, thus to demean themselves toward the Apostles of Christ? That the Devil is here looked on in this notion, may be concluded by comparing it with 2 Pet. 2. 11. (which sure is parallel to this) where speaking evil of them must needs refer to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glories or dignities, v. 10. And therefore if the Devil be comprehended there under that phrase, (as here he is distinctly named) it must follow that he is here looked on as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dignity, that is, as a Prince, though it be of devils.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. The error of Balaam] This expression of S. Judas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath much of difficulty in it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error may appear by Rom. 1. 27. where it is clearly set to signify their seduction to Idolatry, of which the Gnostics were guilty, and whereby they fell into all those unnatural sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the beginning of that verse. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Thess. 2. 3. not only for seduction in general, but particularly that of the Gnostics, being there joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness; and so perhaps Eph. 4. 14. where the cunning of the false teachers is said to be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the contriving, or designing of deceit, or seduction, that is, for the infusing this great corruption of the Gnostics, all manner of lust and filthiness: so it is clearly taken, 2 Pet. 2. 18. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lusts of the flesh, and filthinesses, preceding in that verse; and as clearly 2 Pet. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, led away with the deceit of unruly men, referring to the seduction and abominable doctrines of the filthy Gnostics. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For that this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seduction into which Balaam brought the Israelites by his counsel to Balak (when, as the Jerusalem Targum reads, Numbers 25. 14. he advised Balak in these words, Veni nunc, consulam tibi quid populo huic facies: Fac eos peccare, Come now, I will counsel thee what thou shelt do to this people: Make them sin) appears by Num. 25. 1. but especially by 2. Pet. 2. 15. and Rev. 2. 14. where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way, and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the doctrine of Balaam. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some probability there is by comparing it with that place of Rom. 1. 27. (which hath much agreement with this passage) that it should be a mistake in the Copy for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, burning, there, and denote burning in lust. And thus 'tis clear the Syriack read it, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exarserunt, or, as the new Paris Edition renders it, libidinosè exarserunt, they burned libidinously: but the word as it is, is capable of a very commodious interpretation, so as to agree with the notion given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Pet. 4. 4. for those unnatural sins of uncleanness and confusion of sexes. Thus when the Gloss of Phavorinus (as the printed Copies have it) renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were destroyed, and Hesychius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which must needs be false printed) that may very probably be a mistake of the Copy for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in stead of this word in the parallel place 2 Pet. 2. 15. (So Psal. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost gone out of the way) noting here those great declinations and deviations from the right way, these transgressions of the Law of Nature. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify the breaking or running out (as a vessel, Luk. 5. 37.) into all confusion of lusts and base practices, such as wherein the Gnostics transcended and exceeded all the men in the word. Lastly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath difficulty and doubt in it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether being used Adverbially it be to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of reward, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for reward's sake. The parallel place, 2 Pet. 2. 15. inclines to the latter of these: for there on the mention of Balaam 'tis added, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who loved the reward of unrighteousness, noting that what he did by his counsel for the bringing the Israelites to these sins, he did out of covetousness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to get reward from Balak. But the other place (which may pass for a parallel also) Rom. 1. 27. persuades the former: for there all their obduration of heart, v. 28. God's delivering them up to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate mind, in doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, going on senselessly in all their abominable sins, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a retribution, or reward, or punishment, proportioned to their Idolatrous practice; and so here it will be true of the seduction of Balaam, or that Balaamitical filthiness, that the Gnostics were permitted to fall, or by God were delivered up to it without any restraints, as a punishment to their sin in converting Christianity into Licentiousness. And this seems to be the more probable rendering of the place, thus, that they fell into those filthy libidinous burnings, or confusions of lusts, the same that Balaam seduced the Israelites into, and this by way of reward, or just punishment from God, who thus punished them with desertion, and tradition unto this stupid senseless continuing and multiplying of these sins. Thus when the Syriack renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin interpreter reads verbatim, Et post errorem Balaam in mercede exarserunt, and the Latin Paris Edition in mercedem, both joining the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they by way of reward, or for their punishment and reward, did thus fall into these libidinous burnings, not referring to that of Balaam's doing what he did in contemplation of reward.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Trees whose fruit withereth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus, the season after the Summer, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the season beginning from the fifteenth, or, say others, the 22. of August, continued to the same day of December. Thus is the year divided in Sextus Empiricus adv. Mathem. l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making this to Winter, as the Spring is to Summer. And Olympiodorus in Meteor. p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the dog-star hath done shining, when it draweth toward Winter, and the season, though it begins in August on the 15. or 22. yet reacheth out to Christmas, that is, to the sharpest and depth of Winter, and is so called, because it begins from the end of the season of ripe fruit, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this sense of the Substantive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the derivative Adjective, must signify that which belongs to that time: and so the Arabic Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales, and so S. Hierome also; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year, that is, bare, having lost their leaves, and having nothing desirable on them (like the waterless empty clouds precedent.) So in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cinnamus, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and description of this season, by the decaying of the beauty of trees, etc. it presently follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leaves or shade, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius) had now left the trees; and this a direct emblem of the Gnostics, and quite contrary to the godly man, described Psal. 1. 3, 4. whose leaf doth not wither: and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitless, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trees that have neither the verdure of leaves, nor profit of fruit on them▪ tree which, beside that they bear no fruit, are deprived and naked, and bare of leaves also, and such are those that are come to the denying of Christian profession itself, as we know the Gnostics did. Another signification seems to be followed by the Syriack, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit, or defecit, whose fruit hath withered, or failed, according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disease, in Phavorinus, that disease probably such as befalls fruit and trees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a blast or sut, perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aerugo, that spoils fruit and corn; for, saith Phavorinus and Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees: and this will also do well to signify these rotten putrid Gnostics, a blasted sort of Christians, withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any kind of fruit on them. But the former of these is most agreeable to the nature of the word, and so fittest to be adhered to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Cometh with ten thousands of his Saints] What the coming of God signifies, hath oft been said (see Mat. 16. 0. and 24. b.) executing vengeance upon wicked men, and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his Angels, Mat. 16. 27. those being the ministers and executioners of his vengeance, and withal his satellitium or guard, whose presence in any place is the only thing to determine God's omnipresence to one place more than to another. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, (not myriads of Saints or holy men, but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels, or, as the Targum on Deut. 33. 2. Myriad angelorum sanctorum, where we read only saints, from the Hebrew which reads of holy ones, that is, Angels, but I say) his holy myriads, or hosts, of Angels, with ten thousands in each, which makes his coming so solemn and so formidable a thing. And thus in the prophecy of Zacharie, chap. 14. 5. where we read, The Lord my God shall come, and all the saints with thee, it is to be read from the Hebrew, with all his holy ones, that is, with his guard of Angels, and that (it seemeth) here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to execute judgement, and rebuke, etc. That Enoch thus prophesied in his time of these Gnostics under Christ, we are not told; but that he prophesied to them, that is, that his prophecy concerning the excision of the old world, for such sins as these are now guilty of, is very pertinent to them, and fit to be considered by them. Thus we see S. Peter Ep. 2. ch. 2. applies to them all the judgements that had ever befallen sinners, particularly that in Noah's time, of which that Enoch prophesied, there is no question, and we have these remains of it. First, the name of his son Methuselah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission, sending or pouring out waters on the earth, Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he sends out waters on the fields; to which, saith Bochart, Arphaxad related when he called his firstborn Sela, in memory of the Deluge, two years after which Arphaxad was born, Gen. 11. 6. And so in like manner Enoch, that prophesied of this destruction, and foresaw by the Spirit, that it would soon follow the death of this his son, he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his death, emission. To this it is considerable, what we find in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Stephanus Byzant. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where mentioning Enoch, or Hannoch, he saith of him, that he lived 300. years and above, and that the inhabitants asked the Oracle how long he should live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Oracle answered, that when he was dead all men should be destroyed (or, as the word will bear, corrupted, in that sense in which we find Gen. 6. 2. soon after Enoch's death, the earth was corrupt before God, which how it belongs to filthy lusts, hath oft been showed) which he applies to Deucalion's flood, and the universal destr●●●tion there, and adds, that the news of this Oracle was so sadly received by the inhabitants, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so he hath it before in the Genitive case) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wail for Enoch, is proverbially used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for those that mourn excessively. Here 'tis possible that the confounding the two stories of Enoch and Methuselah made up this relation: For as to the latter part, of the flood following his death, that may best belong to the son Methuselah, whose name was thus prophetical; but for the years of his life, those seem to belong to Enoch, for he lived 365. years. Suidas, lightly mistaking his name, calls him Nannac. who, saith he, is reported to be a King before the flood, and foreseeing the approach thereof, he assembled all men to the Temple, and with tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed to avert it: and Erasmus out of Hermogenes makes the same relation, and citys the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Chil. 2.  out of Herodes the jambick writer, rendering it Cannacae more plorem, 
Cent. 8.  as if it referred to his tears for averting the Deluge, 
Adag. 19  when it more probably refers to the people's lamenting, forecited from Stephanus. See Eupolemus in Eusebius Praepar. l. 9 who speaking of Methuselah, Enoch's son, saith, that he knew all by the Angels of God, and (Enoch being all one with Atlas) by these all Astrology came to the Greeks.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Great swelling words] What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, may best be guest by comparing it with Dan. 11. 36. where we have the same phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Context will sufficiently interpret it: The King shall do according to his will, and he shall exalt himself, and magnify himself above every God, and shall speak (marvellous, we render) high swollen things against the God of Gods. There doing according to his will, is casting off all fear or care of laws or justice; his exalting and magnifying himself above every God, is his Atheistical despising of all religion, whether the true or the false, the Jewish or Heathen worship; and his speaking the high swollen things against the God of Gods, is undervaluing the God of Israel, the only true God, and setting up some body else, as superior to him, the same that is said of the Gnostick heresy, and their leader Simon, 2 Thess. 2. 4 that he opposeth, and exalteth himself over, or against, all that is called God, or worship. The same phrase is again used, Dan. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mouth speaking great, or swelling, or lofty things. To one or both these passages of Daniel this place of Saint Judas seems to relate, joining these two together, walking after their own lusts, and their mouth speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, high swollen words, as Dan. 11. doing according to his will, and speaking high swollen words, etc. And therefore we have here reason to take it in the same sense that there it appeareth to be used in; and though here be not mention of the God of Gods, against whom these stout things are spoken, yet to supply it from thence; and so it will agree most perfectly to the character of the Gnostics, 2 Thess. 2. 4. who certainly are the persons here described. For of them it is evident (see 2 Thess. 2. Note e.) that they attributed Divinity unto Simon, made him the uppermost God, and the God of Israel but a part of his creation, worshipped him and Helena his whore with sacrifices, etc. and so did the very thing that there is said of the King in Daniel. And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vanity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that may fitly be accorded with this in the notion of vanity for Idolatry, (see Rom. 8. Note h.) for such was their worship of Simon. See Note b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Sensual] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul, that suffer those affections to carry them away, to rule and have dominion over them. Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual, they that move by an higher principle, that having the assistance of God's Spirit, and divine revelation, do act and move accordingly. From hence it is that Heretics, that pretend to greater purity than other men, and so separate from all others also, have generally desired to discriminate themselves from all others by calling themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spiritual, and all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animales. And so particularly did the Gnostics & their followers in Irenaeus; they forsooth were the spiritual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual, and had no need of any of those graces and gracious actions which were required to other men, and by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of Baptism they had, became invisible to the Judge, and all the sins they could commit, could no more pollute them then the Sunbeams could be defiled by shining on a dunghill, or Gold by being in a kennel, the very character (a little improved) of these here, v. 18. walking after their godless lusts.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Praying in the Holy Ghost] It is sufficiently known that the Apostles, and those that were by the holy Ghost set apart for the planting of the Church, had many miraculous gifts, especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or graces; not every one all, but one one, another another. Among these, saith S. chrysostom, there was in these first times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of prayer, as also the gift of healing, of singing, prophesying, etc. 1 Cor. 14. 26. (see Note on Ephes. 6. g.) This, saith he, was bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon some one, who did pray for the rest, and ask those things which were useful for them, and teach others how to form prayers. Some of these special prayers thus conceived, and frequently used by them, which were fit for the common perpetual use of all Christians, were received and kept by those whom they thus taught, and are they which the ancients mean by the Liturgies of S. James, etc. which, or some other in that disguise (or rather those with some other later mixtures) are still used by the Greek Church on solemn days. These extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as long as they lasted, are here called (as other special gifts of the Spirit also are) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit, Ephes. 6. 18. the immediate moderator, as it were, of all the petitions of the Church at that time. But when those extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased, it is clear there was need of somewhat else to supply that place, and that would not be (in any reason) to let every man pray as he would (●or, for the preventing of that, and the ill consequents of it, it was that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift of prayer had before been given) but set prepared forms, for the daily constant uses, and those provided by the Governors of the Church, Apostolical men, which had benefited under the prayers of those that had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift, and remembered some forms of theirs, at least the method and manner used by them. And this is the original of Liturgy among Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22 Making a difference] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice signifies, hath been said, Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt. And accordingly if it be here rendered (as in reason it must, and by Analogy with the use of the word in other places) it will be necessary to adhere to the reading of the Kings MS. (which the vulgar Latin also appears to have followed, and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some indeed, viz. those that waver, though they are not yet fallen off, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them, and out of compassion to such weaklings do all that may tend to the settling or confirming them, or else (as the Kings MS. reads) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprove them, after the manner of fraternal correption and admonition, by that means timely to reduce them to perseverance and constancy, before yet they fall off and make shipwreck of the faith: whereas others that are already fallen must be more nimbly handled, even snatched out of the fire, etc.     

A PREMONITION Concerning the Interpretation OF THE APOCALYPSE.  
HAving gone through all the other parts of the New Testament, I came to this last of the Apocalypse, as to a rock that many had miscarried and split upon, with a full resolution not to venture on the expounding of one word in it, but only to perform one office to it, common to the rest, the review of the Translation: But it pleased God otherwise to dispose of it; for before I had read (with that design of translating only) to the end of the first verse of the book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to pass presently, had such an impression on my mind, offering themselves as a key to the whole prophecy, (in like manner as, this generation shall not pass till all these things be fulfilled, Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong) that I could not resist the force of them, but attempt presently a general survey of the whole Book, to see whether those words might not probably be extended to all thy prophecies of it, and have a literal truth in them, viz. that the things foretold and represented in the ensuing visions were presently, speedily, to come to pass, one after another, after the writing of them. But before I could prudently pass this judgement, which was to be founded in understanding the subject-matter of all the Visions, some other evidences I met with, concurring with this, and giving me abundant grounds of confidence of this one thing, that although I should not be able to understand one period of all these Visions, yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion, and consequently that they that pretended to find in those Visions the predictions of events in these later ages, and those so nicely defined as to belong to particular acts and 
* Thomas Cromwell & C●anmer c. 14. 18. Qu. Elizabeth, Chemnitius, Lord Treasurer Cecil, the three first Angels, c. 16. 1, 3, 4. Brightman Apoc. Apo●.  persons in this and some other kingdoms (a far narrower circuit also then that which reasonably was to be assigned to that one Christian prophecy for the Universal Church of Christ) had much mistaken the drift of it.  
The arguments that induced this conclusion were these; First, that this was again immediately inculcated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the time is nigh, and that rendered as a proof that these seven Churches, to whom the prophecy was written, were concerned to observe and consider the contents of it, Blessed is he that reads, and he that hears, etc. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Arethas, that so hears as to practise) for the time, or season, the point of time is near at hand. Secondly, that as here in the front, so c. 22. 6. at the close, or shutting up of all these Visions, and of S. John's Epistle to the seven Churches, which contained them, 'tis there again added, that God hath sent his Angel to show to his servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that must be speedily, or suddenly; and immediately upon the back of that are set the words of Christ, the Author of this prophecy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold I come quickly, not in the notion of his final coming to judgement (which hath been the cause of a great deal of mistake, see Note on Mat. 24. b.) but of his coming to destroy his enemies, the Jews, etc. and then, Blessed is he that observes, or keeps, the prophecies of this book, parallel to what had been said at the beginning, c. 1. 3. thirdly, that v. 10. the command is given to John, not to seal the prophecies of the book, which that it signifies that they were of present use to those times, and therefore to be kept open, and not to be laid up as things that posterity was only or principally concerned in, appears by that reason rendered of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the time in nigh, the same which had here at the beginning been given, as the reason that he that considered the prophecies was blessed in so doing.  
This being thus far deduced out of such plain words, so many times repeated, the next thing that offered itself to me was, to examine and search what was the design of Christ's sending these Visions in a letter to the seven Churches. For by that somewhat might generally be collected of the matter of them, What that design was, appeared soon very visibly also from plain words, which had no figure in them, viz. that they and all Christians of those times, being by the terrors of the then pressing persecutions from the Jews, and by the subtle insinuations of the Gnostics (who taught it lawful to disclaim and forswear Christ in time of persecution) in danger of lose their constancy, might be fortified by what they here find of the speediness of God's revenge on his enemies, and deliverance of believers that continued constant to him. This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. for the time is nigh. So in the proem, or salutation, by John prefixed to this Epistle of Christ (which from v. 4. to v. 9 was the result of his observations upon the Visions, and was not any part of the Visions themselves, and so gives us his notion and interpretation of this matter) we have these words, v. 7. Behold he cometh with clouds, etc. Where the coming of Christ being a known and solemn phrase to signify remarkable judgement or vengeance on sinners (and in the first place on the Jews that crucified him) and deliverance for persevering believers, (see Note on Mat. 24. b.) and the addition of the mention of clouds referring to God's presence by Angels, the ministers of his power, whether in punishing or protecting, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or coming, in the Present, agrees perfectly and literally with what was before observed of the speediness of its approach at that time, & is an express signification what was the design of sending the Visions to the Churches, viz. to fortify them by that consideration.  
Proceeding therefore by these degrees, it presently appeared by demonstrable evidences, that the first part of that which was thus suddenly to come to pass, was the illustrious destruction of the Jews (which was also, of all things imaginable, the surest and opportunest comfort and fortification to the Christians at that time, who were virulently persecuted by them, and indeed, as Tertullian saith, owed the beginning of all their persecutions to the Jews.) This appeared first, by the latter part of the seventh verse of the first chapter, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as many as pierced Christ, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the tribes of the land, most clearly denote the Jews (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or the land hath been often showed to signify, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land among the Jewish writers, see Note on Mat. 24. b.) whose wailing (there mentioned in the very words that are used, Mat. 24. 31.) was to be for the miseries that came upon them, Jam. 5. 1. For although some few words in this seventh verse (as the looking on him whom they had pierced) would seem to make that seventh verse parallel to that of Zach. 12. 10. and so, that it should belong to the contrition or repentance of the Jews for the crucifying of Christ, as that seems to do (and if it do, may have had its completion at several times in many thousands of that nation, (see Act. 21. 20.) about three thousand being converted in one day, Act. 2. 39, and 41.) yet the whole frame of the words of this seventh verse together, Behold he cometh with clouds, and every eye shall see him, and all that had pierced him, & all the tribes of the land shall mourn over, or upon, him, doth much more fully agree with the like words, Mat. 24. 30. where in the destruction (or the coming of the Son of man to this destruction) of the Jews we have these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then shall all the tribes of the land mourn, and shall see the Son of man coming in the clouds of heaven, with power and great glory, which clearly belongs to the destruction of the Jews. To which I shall only add, that because that royal coming of Christ consisted of two parts, to destroy the impenitent Jews remarkably, and as remarkably to rescue or save the penitent believers (and therefore in that pace of Matthew it follows, v. 31. and his Angels shall gather the elect, etc. which belongs to that delivering of the penitent Christian Jews) therefore that also of the Jews repenting for the crucifixion of Christ (that is, of those Jews that at any time did repent) may here be taken in, in the richness of this divine writing; and so the ordinary sense of the word in Zachary also will not be left out by this interpretation, which applies this verse to the destruction of the Jews. So c. 6, 9, 10, 11, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the souls beneath the altar, that cry for vengeance of all the blood that was shed in the land, is just parallel to that of Mat. 23. 35. that on the Jews of that generation should come all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the blood that had been shed on the land, etc. And accordingly all the rest of that sixth chap. of the great earthquake, the sun become black, and moon as blood, and the stars falling from heaven, etc. are the very particulars mentioned in the immediate subsequent discourse of Christ, Mat. 24. So most especially c. 11. 8. that the scene of these tragedies is the city where our Lord was crucified, that is, certainly and literally Jerusalem, called Sodom there, but that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystically or spiritually (or in the vision) as the text specifies. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So saith 
* Ep 100 qu. 8.  S. Jerome, Jerusalem ex eo tempore non appellatur civitas sancta, sed sanctitatem & pristinum nomen amittens, spiritualiter vocatur Sodoma & Aegyptus, Jerusalem is called Sodom and Egypt, referring to that place of Apoc. c. 11. which must therefore in his opinion be understood of Jerusalem. And so that Comment, which Bishop Tunstall set out for S. Ambrose's, interprets the sixth chap. to be meant of the Jews. And in Arethas on c. 6. 12. concerning the earthquake, we find these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vespasian's siege, where the thing of which he makes doubt in that interpretation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figurativenesse of the speech; (whereas perhaps it may be understood of real earthquakes; see Note on c. 6. f.) but he objects not against the interpretation or application of it to those times of Vespasian and the Jews. So Rupertus Tuitiensis interprets that chapter of the Jews: and I shall not need make use of the suffrages frages and consent of many more, who have been forced to acknowledge that truth. But I must suppose that it will be objected and pretended, that this destruction of Jerusalem was passed at the time of John's receiving and writing this Vision, because ' 'tis affirmed by Eusebius, out of Irenaeus, that 'twas received or seen (
* Eccl. Hist l. 3. cap. 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was seen) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the end of Domitian's reign. To this I might reply from the opinion of 
† Apocalypsis complectitue totum tempus à prim● advertu Chirsti De Civ. Dei, l. 20. c. 8.  S. Augustine, & some others, that these Visions were not all predictions of what was future, but the description of what had passed from the first coming of Christ; and from venerable 
* Johannem à pas●i●ne Christi recapitulate.  Bede, that John recapitulates from the suffering of Christ; and 
† Apocalypsis compleatuur qualis fuisse●, qualis est, & qualis futarus est Ecclesiae status.  Rupertus Tuitiensis, that the Apocalypse comprehends what had been, what is, and what should be the state of the Church; and this to very good purpose, by what was past to confirm Christians in what was future, and now farther to be declared. And 'twould be no great objection against this, that 'tis all set down as a prophecy, for 'tis no new thing for prophecies sometimes to speak in the future tense of things that are past; as Dan. 7. 17. These great beasts, which are four, are four kings, which shall arise out of the earth, where yet the Chaldaean Monarchy was long before risen, and now near expiration. But to pass this over, I answer more distinctly to the testimony of Irenaeus; First, that what he affirms concerning John's vision at the end of Domitian, is not of all, but particularly of that Vision of the number of the beast, c. 13. 18. Thus will Eusebius' words be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If the name of Antichrist ought to be proclaimed openly now, it would have been declared by him that saw the revelation, for it was not seen any long time ago. Where 'tis clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen may belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the beast, as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, declared, did. And that it not only may, but must be so understood, appears by the Latin of Irenaeus (which only is extant) which reads it thus, Antichristi nomen per ipsum utique editum fuisset, qui & Apocalypsin viderat; neque enim ante multum temporis visum est, sed pené sub nostro seculo ad finem Domitiani imperii, The name of Antichrist would have been published by him, who saw the Apocalypse; for it was not seen any long time since, but almost under our age at the end of Domitian's Empire. Where the word visum in the neuter, seen, not visa in the feminine, belongs apparently to the name, not to the Apocalypse. Secondly, I answer, that although it should still be acknowledged to be the opinion of Irenaeus, that John received the Revelation and all his Visions at the end of Domitian; yet on the other side 'tis the affirmation of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 51. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ib.  Epiphanius, that John prophesied in the time of Claudius Caesar, when, saith he, he was in the I'll Patmus. And that which may give authority to Epiphanius' testimony is this, First, that Epiphanius in that place is a writing against the Montanists, about the authority of the Apocalypse, and that the later it were seen or written, the more it would have been for his turn toward confuting or answering them, whose objection it was, that the Church of Thyatira, mentioned in the Apocalypse, was not yet a Church when that was said to be revealed. And therefore if it had been but uncertain whether it were written so early or no, he would without all question have made use of this as some advantage against his adversaries, whom he was then in confuting. Secondly, that Epiphanius is so far from doing this, that he doth twice in the same place expressly affirm, first, that his being in the Isle of Patmus, secondly, that his seeing these Visions there, yea and his return from the Island, were in the time of Claudius. Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it, four arguments I shall add for the truth of it. The first negative, to the disparagement of that relation that affirms him banished by Domitian, and returned after his death in Nerva's reign. For of the persecution by Domitian there be but two authors mentioned by 
* 〈◊〉. 3. c. 10 Apol. c. 5.  Eusebius, Tertullian and Hegesippus: but of Tertullian he hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Domitian went about to do as Nero had done, being a part of his cruelty, or, as Tertullian's words are, portio Neronis de crudelitate, a portion of Nero for cruelty: sed facile coeptum repressit, restitutis etiam quos relegaverat, but he ceased from it presently, and recalled those whom he had banished: which no way agrees with his banishing John, and not recalling him all his life, as is supposed in the other relation, and affirmed by 
* l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebius. And therefore Baronius, that is for his banishment under Domitian, in the tenth year of his reign, is forced fairly to 
* Sed plan● errors lapsus cognosc●tur, dum vult eum quasi facti poenitentem exules revocasse. An. 93. n. 5.  reject Tertullian's authority in this matter, giving for it his proof out of Dio, viz. that Nerva released those who were condemned of impiety, and restored those who were banished. Which affirmation of Dio's being granted, as far as belongs to those who were in exile, or stood condemned at Nerva's coming to the Empire, doth no way prejudice the truth of Tertullian's words, of Domitian's having repressed his severity against the Christians, and revoked the banished, (wherein he is much a more competent witness than Baronius.) No more doth his kill of his uncle Clemens, and banishing his cousin Flavia Domitilla; for that was five years after this time of John's supposed banishment, in the fifteenth or last year of Domitian's reign. In the relation of Hegesippus (a most ancient writer, that lived in those times) there is no more but this, that Domitian had made a decree for the putting to death all that were of the lineage of David; that some delators had accused some of the children of Judas, the kinsman of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as such who were of David's seed; that Jocatus brought these to Domitian, but upon examination being found to be plain men, and such as believed not Christ's kingdom to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this world, or earthy, but heavenly, and Angelical, to begin at the end of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he set them free, and by Edict took off the persecution against the Church, and they being released became Bishops in the Church, and continued peaceably, and live till Trajanus' days. And this certainly agrees very little with the other relation, nor can any account probably be rendered why, when the persecution of Christians was taken off by the Edict, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace restored to the Church of Christ, and when the profession of Christianity, in the sons of Judas, being by the them avowed to the Emperor, was not yet thought fit to be punished in the least, yet John should be banished, and continue in his exile till Nerva's reign, for no other crime but that of being a Christian. Where by the way Baronius' artifice much fails him; Tertullian, saith he, Hegesippus' authority, but Hegesippus, saith he, spoke apparently de ea persecutione quae mota est in Judaeos, of that persecution that was raised against the Jews, not against the Christians. How true that is, will now appear, when the express words are, that by that Emperor's Edict the persecution against the Church (sure that was not of Jews, but Christians) ceased. Secondly, that about the ninth year of Claudius the Christians were pursued, and banished by the Roman Powers. That at that time Claudius banished the Jews out of Rome, is evident by Josephus, and acknowledged by all; and that by the Jews the Christians are meant, appears by Sueonius in the life Claudius, c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit, He banished the Jews out of Rome for the tumults which they daily raised by the impulsion of Chrestus. By Chrestus it is certain that the Roman writers meant Christ calling him Chrest, and his followers Chrestians, as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest, in that narration, must, though called Jews, necessarily be resolved to be Christians: And what was done at Rome, is to be supposed to have been done also in other parts of the Emperor's dominions; and so that edict, mentioned Act. 18. 2. was in reason to reach to Ephesus, and may justly be thought to have involved S. John there. And accordingly Chronologers have placed this banishment of his to Patmus in that year. Thirdly, that about Claudius' time it was that the unbelieving Jews began and continued to oppose and persecute the Christian Jews, and thereupon the Gnostics compliances (and making as if they were Jew's, to avoid persecutions) are so oft taken notice of by S. Paul, Gal. 6. 12. and elsewhere. And by all the Epistles both of him and the rest of the Apostles, written from about that time of Claudius, the Gnostics are every where touched on, as the pests that were creeping into the Churches, against which they endeavoured to fortify the believers, and assure them that those persecutions of the Jews should be shortly ended by their destruction (that night of sadness far spent, and the day of deliverance and refreshment at hand, Rom. 13. 12. and c. 16. 20.) and that then the complying Gnostics, which were so solicitous to save their lives, should lose them, that is, should perish with them. Accordingly, to the very same purpose is most of the Vision here, that concerned the seven Churches, c. 2. 2, 4, 9, 14, 20. and c. 3. 9, 10 etc. and much of the following prophecy, to assure them that god would take revenge on these impenitent and impure professors, and rescue the constant Christians. And that makes it very reasonable to believe, that this Vision was received about the same time also. A fourth argument will be taken from the account of the eight Kings, or Emperors, c. 17. 10. which cannot, I believe, otherwise be made intelligible, but by beginning the account from Claudius, so that he, and Nero, Galba, Otho, Vitellius, shall be the five that were fallen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then Vespasian (in whose time I suppose these Visions were committed to writing by S. John) being the sixth, shall be the one is, and Titus the seventh, that is not yet come, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and when he comes shall stay but a little while, reigning but two years and two months, and then the beast that was and is not, and is the eighth, and is of the seven, and goes to destruction, will fall out to be Domitian, to whom (and to whom only of all the Emperors, nay of all men in any story) all those distinctive characters will appertain, as that he exercised the office of the Emperor, and was called Emperor at Rome, when Vespasian was gone into Judaea, and after his return became a private man again, delivered up the Empire to him, and so was, and is not, and then was the eighth (reckoning from Claudius as the first) and the son of one of the seven, viz. of Vespasian, and should be a bloody persecutor, and accordingly punished, and so go to destruction. This seems to me to be a demonstrative character of the time wherein the first of these Visions was delivered, and will father yield some answer to the authority of Irenaeus, by interpreting his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conclusion of that reign of his at Rome, when his father Vespasian was in Judaea, in respect of which it is said of him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he was and is not, that is, that reign of his was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end was now concluded; making this not improbably that Author's meaning, that John did first (in this time of Claudius) receive some Visions concerning this destruction of the Jews, and the other attendants of it, and afterward in Vespasian's time, while he was in Judaea, and Domitian reigned at Rome, receive more visions, that particularly of the number of the beast. For I suppose the several visions of this book were (as those of Isaiah c. 1. 1. Jeremiah 1. 2, 3. Hosea 1. 1. Amos 1. 1. Micah 1. 1. in the reigns of several Kings) received at several times, not all at once, or in one day. And if against that presumption it be objected, that they were here sent all together to the Churches of Asia, and therefore were all received and written at the same time, to this the answer is most obvious, from what we see done in the forementioned prophecies of Isaiah, etc. in the Old Testament, which though clearly received in several Kings reigns, and each sent to that King or the people under him to whom they belonged, as 'tis evident that of Hezekiah was, (and not concealed and reserved till after their death who were concerned in them) were yet long after the time of receiving the first of them, put into a book, and a title, comprehending them all, prefixed to them. And accordingly there is no difficulty to conceive that John, having first received the Vision of the seven Churches, and, according to direction, c. 1. 11. speedily sent it to them, did after that, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 4. 1. literally imports) receive more visions, at several times, and after all, put them together into a book or volume, and dedicate them anew to the seven Churches, c. 1. 3. and this about the forementioned end of Domitian's reigning in his Father stead, that is, Vespasian's time, when he was returning from Judaea to resume his power again. I can foresee but one farther objection against this date of these Visions, viz. that in the Epistle to the Church of Pergamus, c. 2. 13. there is the mention and very name of Antipas the Martyr, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was killed, which may be thought to imply that this Vision was received after that part of Domitian's reign wherein Antipas is affirmed to have been slain. To this I answer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that this naming of Antipas by way of prophecy may be as easily and probably believed of the Spirit of God, before the time of his suffering, as the naming of Cyrus before he was born, which we know was done in the Old Testament, nay as Christ's telling. S. Peter that he should be put to death, and particularly crucified, or as Agabus telling S. Paul what should befall him at Jerusalem, Act. 21. 10. or, as I conceive, Simeon's telling the mother of Christ, that a sword should pass through her soul, Luk. 2. 35. Saint Hilary, in his Prologue to the Psalms offers instances of this; As, saith he, when in some of the Psalms, of which Moses was the author, there is yet mention of things after Moses, viz. of Samuel, Psal. 99 6. before he was born, nulli mirum aut difficile videri oprtere, this ought not to seem strange or hard to any, when in the books of the Kings, Josias is by name prophesied of before he was born, 1 King. 13. 2. And if Zacharias the son of Barachias, Mat. 23. be that Zachary the son of Baruch that was killed close before the siege of Jerusalem, (of which there is little reason to doubt) there is then a direct example of what is here thus said of Antipas, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have killed being there said of him, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed here (see Note on Mat. 23. g.) That Antipas was a contemporary of the Apostles, and when he died, was extreme old, will hereafter appear out of the Menologie, and therefore at what time soever this Vision were written, 'tis certain there was such a man as Antipas, and no doubt a Christian, if not Bishop of Pergamus then; And so 'tis less strange that he should be here mentioned by name, then that Cyrus should, before he was born; and no more strange then for any other living person to have his Martyrdom particularly foretold. As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed, which may be thought to conclude him already killed, sure that is of little weight, it being very ordinary for prophecies to be delivered in words which signify the time past. All this may serve for a competent satisfaction to the grand difficulty. And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time, wherein the Visions were received, yet that they belong (much of them) to the business of the destruction of the Jews, there will be little question, when the particulars come to be viewed.  
This being thus far evident, it follows to be observed, that the destruction of Jerusalem under Titus was but one part of this coming of Christ, I mean of the judgements upon the Jews. Many other bloody acts there were of this Tragedy still behind when that was over. Not to mention Domitian's edict of killing all David's kin, (Eusebius l. 3. c. 19) The first I shall insist upon is that under Trajan, till whose reign S. John himself lived (saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39 and l. 3. c. 3. and out of Clemens Alexandrinus) though not to this part of it. In this Emperor's time it went very heavily with the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, their calamities came tumbiling in upon them, one of the] back of another; For both in Alexandria, and the other parts of Egypt, and even in Cyrene, many Jews behaving themselves seditiously, and at last breaking out into open wars and horrid cruelties, described by Dion and Spartianus, as well as Eusebius, and once having worsted the Grecians, they of Egypt, and they of Cyrene joining together under the conduct of Lucuas, and overrunning all Egypt, the issue of it was, that Trajan sent Marcius Turbo with an army by sea and land, horse and foot, who in a long continued warred killed great multitudes of them; and lest they in Mesopotamia should, or suspecting that they had already joined with them, the Emperor sent to Quintus Lucius Aemilius, that he should destroy them all utterly out of that province; and for his care in obeying that command, he was, saith Eusebius, constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor. These passages we find in Eusebius l. 4. c. 2. and, saith he, all the Greek writers of the Heathens, who set down the stories of those times, have the same verbatim; and so indeed they have. See Dio, as also Spartianus. And the number of the slain Jews in that calamity is reckoned to be no less than two hundred thousand in that reign of Trajan's: this, if there had been none before, and if there were no more behind, might well be styled a coming of Christ in the clouds against his crucifiers, a lamentable judgement on all the tribes of that land, and so might own the expressions in that seventh verse, and some part of the after Visions.  
But beside this, yet farther, within few years more, in the time of Adrian, Trajan's immediate successor, (who began his reign An. Dom. 118.) there befell more sad destructions upon the Jews, and particularly upon Jerusalem itself, occasioned by the rising of Barchocheba, who being but a villain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that lived by robbing and killing, took upon him to come as a Messiah, as a light from heaven to the Jews, and therefore styled himself Son of a star. And with those that he thus raised, a great war there was waged by the Romans in the eighteenth year of Adrian, at the town Bethek, not far from Jerusalem; and the issue was, that the Jews were under a most miserable siege, and Rufus governor of Judaea, on occasion of this rising, without any mercy destroyed all he could come to, men, women and children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius l. 4. c. 6. whole myriads together; and, to conclude, there came out an Edict of Adrian's, after the death of the ringleader, interdicting all Jews, and forbidding them to return to their city Jerusalem again, or so much as to look toward it: to which end the foundations of the Temple were ploughed up by Rufus, (and so Christ's prophecy not till now exactly fulfilled, of not one stone upon another) the city inhabited by the Romans, new built, and named Aelia, from Aelius Adrianus, and (they say) the statue of a Swine set over the gate of it, reproach the Jews, and banish their very eyes from it. And this was another passage which might well be referred to in that place, as matter of mournful spectacle to all the Tribes of Judaea, and as mournfully represented in some of the Visions. To which must be farther added, that the unbelieving Jews are not the only men to whom the destruction here revealed in these Visions did belong, but as notably also, and well-nigh as soon, the erroneous vile Christians of those times (which were many of them Jew's also, and (those that were not) Judaizers, or compliers with the Jews) viz. the Gnostics, so oft spoken of in S. Paul's Epistles, and by S. Peter, and S. James, S. Judas, and S John also, with intimation of their approaching destruction, which here is visible in the Vision of, and the causes of the several destructions that lighted on the seven Churches of Asia, (if not wholly yet) at least on the Gnostics and other heretics among them; of whom saith Eusebius, after the enumerating of their heresies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they vanished to nothing in a moment, and this saith he, in Trajan's time, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then in the second place, the other enemies of Christ, partakers in the crucifying of him, and afterward eminent persecuters of Christians, those of heathen Rome, as will appear in the exposition of the Visions. And then thirdly, as in a parenthesis, Gog and Mogog, c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years, should waste the Church again, the Turks in the East, etc. And then all the enemies of God, at the fatal last day of doom, c. 20. 11.  
That this was the summary matter of these ensuing Visions, the most serious pondering of every part soon made unquestionable to me. And of it the Reader may here beforehand receive this short scheme, viz. that, after the Preface, in the first Chapter, to v. 10. and the Visions about the seven Churches of Asia, each of them set down distinctly, c. 2, and 3. this book contains, First, the proceedings of God with the Jews, from the fourth to the twelfth chapter: Secondly, the infancy and growth of the Church of Christ in order to the heathen world, till it came through great oppositions to get possession of the Roman Empire, partly by destroying, partly by converting the heathen and villainous, impure Idol-worshippers, from the twelfth to the twentieth chapter: Thirdly, the peaceable, flourishing state of the Church for a thousand years, (and after that the breaking out of the Turk, and harassing the Eastern Churches, briefly touched, together with their destruction, and the end of the world) most rhetorically described from chap. 20th to the 6th verse of chap. 22. and from thence to the end of the Book a formal conclusion of the whole matter. All which it somewhat proportionable to that which old Tobit prophetically spoke of the times that were to follow him, c. 14. 5. which he divided into three distinct spaces; First, the re-building of the Temple, which was now long passed, and this Book hath nothing to do with that: Secondly, the consummations of the seasons of the age, that is, the destruction of the Jewish state, which is the first main period here. This is not so clearly set down in out ordinary English version as in the Greek it is: for that reads not as the English doth, until the time of that age be fulfilled, confining the continuance of the second Temple to the time of that age; but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till the seasons of the age be fulfilled, a phrase near of kin to those many which are used in the New Testament, for the destruction of this people, the latter days, or seasons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation, or conclusion, of the age, Mat. 24. 3. But in the Hebrew copy set out, and rendered by Paulus Fagius, (which appears to be translated skilfully by some Jew out of the Original Chaldee) there is a very considerable addition to this purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And again they shall go into a long and captivity, noting the greatness and duration of this beyond all the former. That these words in that Hebrew copy are the true reading, appears by the subsequent mention of a return, which cannot be sense, without this precedent mention of a captivity. And that it belongs to that destruction of them by the Romans, appears by another passage, added also in that Hebrew copy, and directly parallel to Mat. 24. 31. For as there after the destruction of Jerusalem, v. 29. is mention of the Angels sent to gather the elect Jews from the four winds, (parallel to the vision of the sealing, Rev. 7.) so it follows in Tobit, but God, holy and blessed, shall remember them, and gather them from the four corners of the world. After which follows thirdly, the state of Christianity, the glorious building of Jerusalem, and the house of God, foretold by the prophets, (and that building set down, c. 13. 16, 17. with Saphires, emrod's, precious stones, pure gold, beryl, Carbuncle, stones of Ophir, in the same manner as 'tis described in these Visions, c. 21. 18, 19) and that to continue for ever or, as the Hebrew reads, for ever and ever; and as a prime branch of that period the converting of the nations, and burying their idols, (which is here the second main period) v. 6, 7. This parallel prediction in Tobit may be of some force to authorize the interpretation of these Visions; in all which, as there may be several particular passages either so obscure (from the nature of prophetic style) as not to be easily explicated, or so copious, (and capable of more than one explication) as to render it uncertain which should be preferred (in which respect I hope, and expect that much more light may be added to it by more strict survaies, and comparing the expressions in this Book with the like phrases or passages in the Prophets of the Old Testament) so for the general matter of these Visions, I suppose, upon pondering the whole, there will be little doubt but these are the true lineament of it.  
And it hath been matter of much satisfaction to me, that what hath upon sincere desire of finding out the truth, and making my addresses to God for his particular directions in this work of difficulty (without any other light to go before me) appeared to me to be the meaning of this prophecy, hath, for the main of it, in the same manner represented itself to several persons of great pretty and learning (as since I have discerned,) none taking it from the other, but all from the same light shining in the prophecy itself. Among which number I now also find the most learned Hugo Grotius, in those posthumous notes of his on the Apocalypse, lately published.  
And this is all that seemed useful to be here premised concerning the interpretation of this Book.   

THE note a REVELATION OF John note b the Divine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THE title of this Book as it is ordinarily set, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Revelation of John the Divine, hath in it some seeming difference from the first words of the Book, which were written by S. John himself, (Whereas that other (as the rest of the titles of the Books of the New Testament) was by the Church of the first ages affixed unto it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Revelation of Jesus Christ. And this difference is to be reconciled, not by making one of them to refer to the person that received, the other to him that gave the Revelation; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for as John received it from Christ, so Christ also received it from his Father, and therefore 'tis here added v. 1. which God gave him: but it must be by distinguishing of the time and manner of these revealings. God formerly revealed these future events to Christ the Son of man, as the Mediator by him now designed to convey all knowledge and grave to us; and this he did when Christ entered on his Prophetic office (long before the time here specified from whence it was that Christ, whilst on earth, forethold (in the parable of the King and the Husbandmen, Luk 20. 16. and Mat. 24. and sparsim at other times) many of the particulars represented in this prophecy, especially that of the destruction of the unbelieving Jews. And in this respect this whole Book is entitled the Revelation of Jesus Christ, that is, that prophecy which Jessus Christ received from his Father, as the vision of Isaiah, etc. is the Prophecy which Isaiah received from God, or, that God gave to Isaiah. But then as Christ thought fit to give a representation of this to his beloved disciple, John, and so John received it, as a prophecy, to deliver to others, so 'tis fitly styled (here in the titile) the Revelation of John, who received it (in visions, or ecstasy, v. 10.) by the Angel from Christ, as Christ received it from his Father. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation, a word ordinarily used in Daniel, to signify any knowledge extraordinarily communicated any by God. Thus is the word used 2 Cor. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. where he puts together visions and revelations of the Lord (and perhaps expresses it, v. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in Christ, as here ver. 10. by being in the Spirit snatched into the third Heaven,) so again ver. 7. abundance of Revelations. So. Gal. 2 2. I went up by Revelation, that is, by impulsion of the Spirit of God, and Ephes. 3. 3. by Revelation (that is, by Christ's speaking to him from heaven, and other the like vision, which, it appears, he had, 2 Cor. 12. 7.) God made known to me the mystery. In other places the word is used in a greater latitude, for and exposition or interpritation of any sacred figure, etc. however come by though not by immediate inspiration from God, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews, expounding of difficulties (see Note on 1 Cor. 14▪ b.) and y more widely 1 Pet. 1. 7. for Christ's revealing himself in judgement on his adversaries, and rescuing the faithful. But here it is according to strict idiom to more than vision or prophecy, and so the title of enoch's book, citied Judas 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch, but in S. Jude's style (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the prophecy of Enoch. And if in this notion of the word (which is peculiarly that which here and c. 1. 1. belongs to it) Mr brightman entitled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation (as it seems he did by 
Dominus lecutus est. quis non prophe●et? Non solum enim Dominus per semnia & visiones ant● 〈◊〉 cuius est, sed etiam loquitur 〈◊〉 quoti●s men●es servorum s●●●um illustrat ad ●ruendam 〈◊〉 veritatem ver●i sui, 〈◊〉 preferendam in apricum Quic●m autem Deus hoc pacto commu●●uat, necessitatem intelliga impositam sivi patefaciendi alus quod ipse accept'st. Numquid enim accenderetur. 〈◊〉 ut subver medium 〈◊〉? An common periculam Alicui pr●vatam in suam unius g●attem and caretar? etc. Epist. dedicat.  applying the words of Scripture, The Lord hath spoken who can but prophesy? to his own performances in that Comment, adding that God not only speak of old by dreams and visions, but daily now, whensoever he enlightens the minds of his servants to the fetching out any hidden truth of his word: and that when God doth thus communicate with any, he understandeth a necessary imposed on him to make it known to others, and that the danger is not sh●wn to him for his own private sake) I cannot but affirm that be hath grossly mistaken his business and endeavoured to impose false prophecies upon his Reader. For though by the help and grace of God, sought only by prayer, and by the use of means instrumental to that end, & subordinate to that grace (such are comparing Scripture with Scripture, and Prophetic expressions with the Prophetic style, and Symbols with Symbols, and the observation of the use of words and phrases in the sacred dialect) it be possible to attain to the expounding or revealing some secret senses of Scriptures, which without the uses of these means will not be attainable; yet may not the interpretations of any mere man (which hath not the gift if prophecy) pretend to be the word of God. And whosoever shall profess thus to reveal the Revelation, by God speaking to him, and doth not evidence his calling and mission prophetic, especially if he pretend to have learned from the Revelation things so distant from what there we read, as are Germany, and France, and Britanny, of this last Century, from the Churches of Sardis, Philadelphia, and Laodic●a, in Asia, then in being when S. John by Christ's appointment wrote this prophecy to them must needs be looked on as a false seer or false prophet. And this is done by Master Brightman in express words, saying, that he 
b Cum ex Apocalypsi didicissem 〈…〉 ori●em mox invasuram & 〈◊〉 Christian●s Britanniae, Ge ma●ae, Galliae Ecclesias 〈…〉 Epist●lis de●ac 〈…〉 Epistolas quae rem hanc 〈…〉 ad quas datae 〈…〉  had learned out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world (as if what was said to be sudden near 1000 years since, were sufficiently fulfilled by being near at hand forty four years ago) that the Churches of Britian, Germany, and France, were most favourably admonished of this tempest by Epistles written to them by name; that he by divine impulsion, or direction, (or what else divinitus can signify) found these very Epistles, which signify this thing, and from the inscriptions of them understood to whom they were sent, and durst not but dispatch them to them, left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly. And that 
c 〈…〉, & ●.  those Epistles do not foretell this by any doubtful conjecture, but teach in clear words what he thus thinks fit to affix on them. The least that can be said of this is, that 'tis the adding to the prophecies of thus book, c. 22. 18. the odtruding his own fancies for Divine revelations. And if the ●ad calamities which have befallen this British Church since the writing of this New Apocalypse of his, be conceived to conclude 〈◊〉 a true Prophet, in his presaging against the Angel of that Church, it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also, as oft as any part of the event followed any one of them: whereas indeed of any contingent future event there being only two things possible, either that it will, or that it will not come to pass, and prescutions; and schisms, and commotions, and seditions, and changes of Government being so frequent, that whatsoever Church or Kingdom hath long withstood such onsets, may at last by some advantage industriously sought, and maliciously laid hold on, not improbably sink and fall under, them, whatsoever is or can be foretold in this kind with any common prudence, will not be improbable to fall out (in some part) within forty of fifty space. Nay whatever 'tis, some advantage it will have toward the completion by having been foretold: As when by the flying of the birds (so casual & unsignificant a thing as that) the Roman Augurs promised the soldiers a victory on that side, the courage thus infused into them by believing that prediction, did oft contribute very much to the obtaining the victory; the same may in some measure be said in this particular. But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book, That the people are they that must pull dowm Antichrist, whilst Kings espouse his cause: than which nothing can be more effectual and direct toward the raising and fomenting of commotions, to which the prosperity of them is as probably consequent, as victory to the number and courage of an Army; and so though the prescience of God (which is not his decree) and the predictions of true Prophets, which are but rays of that prescience, have no proper immediate influence on the effect, noting of causality in them, yet these vain delusions of those false Prophets may have had much of (improperly so called, yet) real efficiency, and if so designed by them, of guilt in them. All which proves the wickedness and dangerousness of such designs, but gives no Authority to the interpretations.  
Having said thus much in general of Master Brightman's Apocalypse, I shall not think it amiss to give the Reader some view or taste of his way of interpreting, and the grounds where with he contents himself. And it shall be by mentioning his explications of the prophecies of the seven Churches, which are it themselves the most clear and intelligible of any part of the whole book, (as belonging peculiarly and by name to the chief Episopal Sees of Asia, sufficiently known to all, and, in respect of the matter and expressions used in them, more perspicuous than almost any part of the prophecies of Isaiah, but much more than those of Ezekiel and Daniel) but by him detorted and wrested from their native itelligible sense to far distant purposes. This view I shall not choose to give here out of its place, but leave the Reader to make it up, by putting together these few notes on the three ensuing Chapters, ch. 1. g. ch. 2. b. d. g. ch. 3. a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine is here given to the writer of these Visions, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle, is not from any imagination of those that affixed it, that the Apostle John was not writer of them, but because that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Ancients, Origen especially, bestowed on this Apostle, in respect of the divinity and sublimity of his manner of writing, observable in his Gospel, and particularly becausee he began it with setting down the divinity of Christ (whereas others begin with his birth, or humanity) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word was God. This title had by the Platonists been given to Orpheus, in relation to the book concerning the Gods written by him, and so to Linus and Musaeus also; those three ordinarily known by the name of Thrologi poetae.  

CHAP. I.  
1. THE Revelation of Jesus Christ, which God gave unto him, to show unto his servants things that must 
* suddenly, speedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shortly come to pass; and 
† he siginified them sending by his An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he sent and signified it by his Angel unto his servant John:]  
Paraphrase 1. The prophecy, or vision, of Revelation of Jesus Christ, which (as to our great Prophet and Intercessor, or Mediator between God and us) was put into his hands by his Father, that he might, as he pleased, make known to his Apostles some things that should suddenly come to Pass (many of them in the age wherein they lived, as his dealing with his crucifiers, and their persecutors, the Jews) and (as some of them he made known to them all together, whilst he was alive, as then near at hand, Mar. 24. 34. Luk. 21. Mar. 13. so) now he hath thought fit to send a Symbolical representation of the same, and all the rest, the whole matter of this prophecy, by an Angel to John his most beloved disciple;  
2. 
* Who had testified the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who bare record of the word of God, of note a the testimony of Jesus Christ, and of all things that he saw.]  
Paraphrase 2. That John that had preached or given in his testimony concerning the word of God, the doctrine and deeds and sufferings and resurrection of Christ (whereby he testified his to be the doctrine and will of his Father) and some particulars which he peculiarly saw, (see Joh. 19 note d. and 1 Joh. 1. 1.) not taken notice of by others.  
3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are wirtten therein: for the time is at hand.]  
Paraphrase 3. In this Revelation other prophecies there are, and predictions of things future (after this of the Jews destruction) and therein, mixed, the admirable ways of God's providence in permitting and punishing his enemies, exercising and rewarding the patience of his servants, the constant Christians. And so the prophecies here set down of the destructions of the enemies of Christ, are matter of comfort to all them are now under persecution, and are such as concern every one that now lives to read and observe, and to perform whar herein he is admonished to perform. For the time is close at hand, wherein one after another, all those prophecies, tending all to set from God's wonderful providence in punishing his enemies and protecting his servant, shall be successively fulfilled.  
4. John to the seven Churches in note b Asia: Grace be unto you and peace 
† from the That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from him which is, and which was, and which is to come, and from note c the seven spirits which are before his throne.]  
Paraphrase 4. These Revelations which I John thus received, I send in an Epistle to the seven Churchess of Asia, which I salute myself, and am commanded to send them greeting from the eternal God, whose name is Jehovah, which signifies, He that is, and was, and shall be, and from the Angels which attend and wait upon God eh. 4. 5. and are, as in the Sanhedrim, the officers waiting on the head of the Sanhedrim, to go on all their messages, or, as in the Church, the Deacons, to attend the commands of the Governor of the Church, and to perform them (see Mat. 18. note a.)  
5. And from Jesus Christ, who is the faithful witness, and the 
* firstborn from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first-begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his own blood,]  
Paraphrase 5. And from Jesus Christ, him that testified and made known, being here on earth, the will of his Father with all fidelity, (see note a. and ch. 3. c.) and that being crucified rose from the dead (and so as our first-fruits, 1 Cor. 15. 20. ascertained our resurrection, wherein we his brethren shall be like him our elder brother) and hath all power given unto him in heaven and in earth, is superior to all the Princes of this world, (Dan. 4. 17.) whose power or persecutions ye may fear: to him that hath made use of that power to express the reality of his love to us, in purging us from our sins, obtaining justification and sanctification for us, by the satisfaction wrought by the shedding of his blood, and all the merits of his death (and the power of his resurrection, and the blessed consequents of it, the sending of his Spirit, and his own Intercession at the right hand of his Father) all consequents of that bloodshedding of his, upon which God so highly exalted him above all, Philip. 2. 9  
6. And hath made us note d Kings and Priests 
† his God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto God and his Father; to him be glory and dominion for ever and ever. Amen.]  
Paraphrase 6. And all this that he might purchase to himself a Church of obedient servants (and accordingly he hath now set us apart as consecrated persons (such as Kings and Priests were of old) to perform daily service unto him, and delivered us from our persecutors that we may do so:) To this Saviour and Redeemer of ours be ascribed, as to our eternal God, all glory and dominion for ever and ever, Amen. (Which acknowledgement of that disciple of his, attributing the same to Christ which Christ teaches us to attribute to our Father in heaven, Mat. 6. and which belongs only to God, is a sure testimony that Christ is God: see note on Rom. 9 c.  
7. Behold, he note e cometh with clouds; and every eye shall see him, 
* and all they which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and they also which pierced him: and all 
† ●●bes of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on c. 7. a.  kindreds of the earth shall 
* mourn over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wail because of him: even so, Amen.  
Paraphrase 7. Behold, this is his season wherein he cometh to protect his servants and to inflict vengeance on his enemies, (see note on Mat. 24. b.) as discernibly as when by the appearance of Angels in white clouds, or with thunder and lightning, etc. he exhibits himself (see Dan. 7. 13.) and all men shall discern his particular hand in these judgements, and all that had to do in the crucifying of him, and all the nation of the Jews, whether at Jerusalem, or wheresoever scattered (see the Premonition, and Mat. 24. b.) shall discern that these judgements are inflicted on them for their crucifying of Christ, and persecuting Christians, and shall see what cause they have to lament for their cruel usage of them, which now lights so heavy upon themselves.  
8. I am Alpha and Omega, the beginning and the ending, saith the Lord, 
† the That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 4.  which is, and which was, and which is to come, the 
* ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Almighty.]  
Paraphrase 8. The first and last letter of the Greek Alphabet is a description of me, saith Christ, who am before and after all things (and so he whose kingdom hath no beginning nor end) and am able to secure all faithful servants of mine, and to subdue and destroy mine enemies, and now mean to evidence some of my royal power in punishing my enemies, or ill subjects.  
9 I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the Isle that is called Patmos for the word of God, and for the testimony of Jesus Christ.]  
Paraphrase 9 I John, who write this Epistle to you, and who with other the faithful Christian Jews have suffered persecution, and do still hold out constant and patient, through the power of Jesus Christ (who now reigns, though once he suffered) not permitting any temptation to shake my faith, or drive me from the profession of Christianity, was in the Isle of Patmos, banished thither for preaching and promulgating the doctrine and faith of Jesus Christ. (See v. 2. note a.)  
10. I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,]  
Paraphrase 10. And being there excluded from the society of men, I was vouchafed by God to receive Revelations from him; and accordingly I fell into an ecstasy or transportation, on the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And● Caesar. The Lord's day is that which carries the memorial of Christ's resurrection.  day of Christ's resurrection, the first day of the week, either the annual, or the weekly festivity, set apart to commemorate his resurrection, and as upon a festivity, I heard the sound of a trumpet, Psal. 47. 5. or a voice as loud as the sound of the trumpet, and that voice behind me, Is. 30. 21. calling to me unexpectedly.  
11. Saying, I am Alpha and Omega, the first and the last; and, what thou seest, write in a book, and send it unto the seven Churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.]  
Paraphrase 11. And that which was said, was, that he that sp●ke to me was the eternal God, and that I was commanded by him to write down what was or should be (at this or at any other time) showed me, and to send all together in an Epistle to the seven Churches of Christ in Asia, of which Ephesus was the chief Metropolis: which accordingly now I do.  
12. And I turned to see the voice that spoke with me: and being turned I saw seven golden Candlesticks,]  
Paraphrase 12. And hearing the voice behind me, I turned to see who it was, from whence this voice came to me. And upon this occasion of turning, there appeared unto me in the vision the representation (in Symbols or visible Hieroglyphics) of what that voice v. 11. said unto me: To signify the seven Churches, appeared seven golden Candlesticks.  
13. And in the midst of the seven Candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.]  
Paraphrase 13. To signify Christ, that eternal God that spoke to me, and said, I am Alpha and Omega, there appeared an Angel in the midst of the Candlesticks (like him described Dan. 10. 5.) in a very solemn manner, habited like the high priest, Levit. 6. 12. and 16. 4. (to signify Christ our merciful high priest, who hath compassion on our infirmities, and intercedes and prays for us, to be represented by this Angel) in an upper garment, long, such as he used to wear (see note on Mat. 5. 6.) and girt with a girdle, (as he was too) and that of gold, (as Rev. 15. 6.) after the manner of the high Priest, the curious girdle of whose Ephod was of gold, blue, purple, scarlet, and fine twined linen, Exod. 39 5. and by that intermixture of gold, discriminated from the girdles of ordinary priests (see note on Luk. 12. b.) and this belt or girdle girt about the paps.  
14, 15. His head and his hairs were white 
† as it were a white fleece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like wool, 
* as snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as white as snow; and his eyes were as a flame of fire;  
Paraphrase 14. And his appearance from head to foot was like a flaming fire, nothing his coming to do vengeance, to consume with the brightness of his presence, 2 Thess. 2. 8. And his voice was like the sound of a great many waters met together, or of a multitude, Dan. 10. 6. making a huge terrible roaring noise.  
15. And his feet like unto 
† amber, as it were set afire in a kilne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note f fine brass, as if they burned in a furnace; and his voice as the sound of many waters.]  
16. And 
* or in his right hand were seven stars, for so the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword, and his countenance was as the sun shineth in his strength.]  
Paraphrase 16. And he held seven stars in his right hand (signifying his approbation and care of the seven singular Governors which were placed in those seven Churches, represented by the Candlesticks:) and there came out of his mouth, in stead of a tongue or words, a sword of such a kind as betokened sudden destructions, and the same was signified by his looks, which was the resemblance of the sun when it shineth in its greatest brightness.  
17. And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:]  
Paraphrase 17. And when I saw Christ thus represented, the terr●blenesse of the vision and Christ's appearance in it was such, that it put me into a fainting fit (see Dan. 10. 8.) but he held me up, and encouraged me not to fear, but to trust in him, as the eternal God, who would certainly do me no hurt, how terrible soever he proved to his enemies, putting me in mind who he was, the God of heaven, though vilified and crucified upon the earth, (which crucifying of him, and proceeding in like manner with his servants, is the thing that becomes now to punish, and therefore there would be no matter of fear, (but much rather of comfort and joy) to any faithful Christian.)  
18. I am he that liveth and was dead; and behold I am alive for evermore, Amen; and have the keys of 
† hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hell and death.]  
Paraphrase 18. Even that Christ which lived here on earth, and was put to death (and so knows how to have compassion on all faithful Christians that suffer in like manner, Heb. 2. 17.) and rose again to life, and now lives never to die again, and hath all power over that invisible state and continuance in death, and over death itself (see note on Mat. 11. 1.) being able to fetch any man out of that condition, and restore him to life again, and so fit to relieve and reward any that suffers, though it be death itself, for his sake. To which purpose, saith he, for the evidencing the truth of what now I say, that is, of my faithful care of all those that continue constant to me (whilst I destroy the obdurate)  
19 Write the things which thou hast seen, 
* both which are, and which are to come after them  and the things which are, and the things which shall be hereafter;]  
Paraphrase 19 Do thou write the visions which thou hast formerly seen, a representation both of the things which are now a doing, and of others which shall soon follow after them.  
20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden Candlesticks. The seven stars are the note h Angels of the seven Churches; and the seven Candlesticks which thou sawest are the seven Churches.]  
Paraphrase 20. And for that which thou now seest, which thou art to write also, (as I bade thee, v. 11.) the meaning of it is, that it representeth to thee the seven Churches, to which thou must communicate these visions in an Epistle, and the seven Governors of them; The seven stars which were showed thee in the vision, signify so many Governors of those so many Churches, v. 11. and the Candlesticks signify the Churches themselves.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. The testimony of Jesus] The testimony of Jesus is the Gospel, as it was preached and testified by him, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most creditable authentic witness, ver. 5. and accordingly 'tis called I 1 Cor. 1. 6. the testimony of Christ, and 2 Tim. 1. 8. the testimony of our Lord, and the testimony of God, 1 Cor. 2. 1. For as there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 record or testimony that God testified of his Son, Joh. 8. 18. both the voice from heaven▪ and the miracles which he did, etc. and as the Apostles office (and the Baptists, Joh. 5. 30.) was peculiarly, that they should testify of Jesus, Joh. 19 35. and 21. 24. Act. 1. 22. so it was the great Prophetic office of Christ that he should testify of the truth declare the will of God, and demonstrate (by prophecies, by miracles, by laying down his life, and by his Resurrection, and descent of the holy Ghost) that it was such, (see Note on ch. 3. c.) Thus in the ninth verse of this Chapter, where John is said to be in the Isle Patmos, (that is, banished for the word of God, and for the testimony of Jesus,) the meaning is evident, that he was in that exile for having preached that Gospel of Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andrea's Caesariensis, the word of God, is the Gospel which he wrote; not that it is certain that he had written it when he was banished into Patmos, but because that very Gospel which he wrote upon the entreaty of the Asian Bishops, for the confuting of Cerinthus, etc. was in substance preached before by him throughout all Asia, and many converted to the faith by it.  
V. 4. Asia] That Asia here signifies not that fourth part in the division of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but (in another notion of the word known to Geographers) the Lydian or Proconsular Asia, is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject. Thus the word is used Act. 19 26. where Paul is said to have persuaded much people, not only at Ephesus, but almost through all Asia; where Asia must needs be that Province of which Ephesus was the chief Metropolis: and so Act. 20. 18. all the Bishops of Asia are (by letters sent to Ephesus) summoned to meet Paul at Miletus; where as he foretells them, v. 29. that soon after his departure cruel ravenous wolves will enter in, not spacing the flock, and that among themselves will arise false teachers, and accordingly Timothy was then left Metropolitan of Ephesus, that he might charge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to disseminate those false doctrines, 1 Tim. 1. 3. so it appears it soon fell out: for S. Paul tells Timothy, 2 Tim. 1. 15. as a thing known by him, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were in Asia rejected him, which in all reason is to be understood of the generality of the Bishops near, if not under this Metropolitan, of whom two are there named by him, Phyg●llus and Hermogenes. That it was the heresy of the Gnostics that thus infested these Churches, may appear by the Epistles to Timothy, where they are distinctly named by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Science falsely so called, 1 Tim. 6. 20. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fabulous, Poetical Theologie, consisting of strange Genealogies, imitated from the heathen Poets, which the Valentinians had from the Gnostics, and are described at large by Irenaeus in his description of that heresy. And accordingly here is Christ's message sent to these Bishops of Asia, to reprehend and warn them against this heresy. Now in this Asia as there were many cities, so there were some metropoles, chief, or mother cities, to each of which the lesser adjacent cities were subordinate. Of this sort the first was Ephesus, saith Ulpian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inl. Observe. D. de Off. Procons. Such again was Thyatira, saith Ptolemie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Geogr. l. 1. c. 2. such Philadelphia, in the 
* Act. 5.  Council of Constantinople sub Mena; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishop of the Metropolis of Philadelphia of the Province of the Lydians. Of the same rank are Laodicea, Sardis and Smyrna affirmed to be by Pliny, (Nat. hist. l. 6. c. 29.) as cities wherein the Roman Proconsul's residing, kept courts for all the adjoining cities to resort to; and the same he affirms of Pergamus, c. 30. By which it appears that all the seven cities here named were Metropoles, and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained: of which number as it is reasonable to think that there were more than seven at the time of writing this Epistle, (Paul having spent two years in preaching the Gospel in Asia, & all the inhabitants said to have received the faith, Act. 19 10.) so it is evident in Ignatius' time (which was not long after this) that Magnesia and Trallis, upon the banks of Maeander (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Byzantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) being consequently included in this Asia, were Episcopal Churches, or cities, Damas' being Bishop of one, Polybius of the other, and so subordinate to the Metropolitan of Ephesus.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The seven spirits] There is some question what is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven spirits. Some interpret them to be the holy Ghost, in respect of the seven graces of that Spirit; some the several operations of God's providence, which they conceive to be mentioned ch. 5. 12. and noted by the seven eyes, Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'Tis more reasonable to understand the Angels by them, saith Andrea's Caesariensis. So Clemens Alexandrinus, Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are seven which have the chiefest power, the first-begotten princes of the Angels; where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firstborn princes, is sure taken from Dan. 10. 13. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief princes, of which Michael is there said to be one, or of the first. So Tobit 12. 15. Seven holy Angels, which present the prayers of the Saints. And there appears no reason why the seven eyes in Zachary, and here, chap. 5. 6. interpreted the seven spirits of God, should not be the Angels of God; the same that stood before God, chap. 8. 2. as here they are before his throne; it being ordinary for the Officers employed by persons to be called eyes. These seven Spirits we find again ch. 4. 5. where, in reference to the number of the lamps on the candlestick in the Sanctuary, they are called seven lamps. And they there seem to refer to the seven deacons' in the Church of Jerusalem, God being before likened to the Bishop, and the Saints to the 24 Elders. And if it be thought strange that John should pray for Grace and Peace from the Angels, which here he seems to do from the seven Spirits, I answer, first, that these and the like words, Peace be to, or, with you, are but a form of greeting or salutation, which includes in it all good wishes of the things mentioned, but not a solemn prayer to those persons named in the form. This may appear by Christ's taking leave of his Disciples, Joh. 14. 27. where he tells them, he leaves peace with them, and gives his peace to them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, he takes his leave of them, greets them at parting (and bids them not be troubled at it, nor affrighted) adding that he gives it to them, not as the world gives it, that is, he greets them heartily and affectionately, and in doing so, doth more than in the world is wont to be done by such salutations. Men are wont to use these words, Peace be to you, etc. formally, and by way of civility, but oft do not wish it when they say it, and can never do any more than wish or pray for it; but Christ bestows it by wishing it. Where first, Christ uses this greeting, and yet doth not pray to his Father in doing so, but actually bestows it, and saith he gives it them: nay the men of the world are said to give it, though not as Christ doth. Both which note a difference betwixt such salutations and prayers. But than secondly, supposing it a prayer, yet the action of prayer being not addressed to the seven spirits, whether immediately or terminatively, there can be no inconvenience from thence to define the spirits to be Angels. For 'tis certain that the Angels are used by God as instruments to convey his mercies to us (and the word Peace, as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in salutations especially, signifies all kind of mercies, all prosperity) and then those mercies come from the Angels immediately, though originally from God. And accordingly Jacob in blessing Joseph's sons, having mentioned God, before whom his fathers did walk, the God which had fed him all his life, Gen. 48. 15. adds, ver. 16. the Angel which redeemed me from all evil (that is, the Angel by whom as by an instrument or servant God had done this for him, and which had so often appeared to him) bless the lads, etc. where though he prays not to the Angel but to God, yet he may, and doth pray, that God would continue to use the Angel's service in blessing the lads which he had used in blessing him. And if it be farther objected, that these spirits here are named before Christ, and therefore must not be Angels; I answer, first, that the order of setting down is no note of dignity or priority in the Scripture. In these benedictions the Lord Jesus is generally named before God the Father. And secondly, if the spirits should signify the various operations of the Divine providence, as some, or the graces of the Spirit, as others would have them signify, this inconvenience will also hold against either of those, that they should be named before the second person in the Trinity, and a farther inconvenience also, that grace should be said to come from graces, or from operations, or that any thing but persons, God or Angels, should have to do in conveying grace and peace unto us. But than thirdly, the reason why the mention of Christ is left to the last place is evident; First, because the Angels being God's attendants are accordingly joined with him, not as one equal with another, but as servants following the Master. And secondly, because there was more to be said of Christ then the bare naming him, as appears v. 5, 6, 7. which made it more convenient to reserve his mention to the last place, in which that might most commodiously be spoken.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Kings and priests] This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken out of the Jerusalem Targum, Exod. 19 6. There the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdom of priests, but that Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and priests, and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood. From the Septuagint S. Peter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Pet. 2. 9 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood, writing to the Jews of that dispersion which had the Septuagints translation in their hands, and S. John here, and ch. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Priests, in respect of those Jews again who had that Targum in their hands also. And the meaning of both the phrases is to be conceived the same, agreeing with the first notation of the Hebrew phrase, a kingdom of priests. that is, a nation not going on in the ways or customs of other people, but populus alius, a several distinct people, as the Targum reads it, v. 5. consecrated, as it were, and set a part for the service of God, as the Priest's office is to wait upon God's service continually. Such were the Jews to be by God's command, and by their entering into covenant with God, Exod. 19 6. And such must the society of Christians be now with Christ, who requires them to perform these offices of Devotion, and that in public assemblies instituted for that turn, & not only at some few set feasts or times, but continually (morning and evening at least,) the whole Christians life being typified by the Jews sabbath, and so the necessity lying on them to serve God truly, praise him, bless him, pray to him solemnly all the days of their lives. That we should do so was the main end of Christ's redeeming us, Lu. 1. 74. Tit. 2. 14. and in relation to that 'tis here said, that Christ washed us from our sins by his blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and made us kings and priests to his God and father, that is, by his blood bought us to be the constant servants of God, waiting on him and serving him (the whole Christian Church) avowedly, all the days of our life. To this sense is the place of S. Peter, 1 Pet. 2. 9 to be understood: For ver. 5. he is upon an exhortation, that they, as living stones of this holy building built on Christ a living foundation, join together into a spiritual house, an holy priesthood to offer, etc. that is to join together into a Christian assembly or Church, meeting together continually (as the Priests were wont) to serve God, and pray to him, and praise him, which God will accept of through Christ, as he did of the corporeal sacrifices of the Jews. To this he adds a testimony out of the Old Testament to enforce it, v. 6. which foretells God's purpose to gather a Church that should believe and confess him publicly (that is the meaning of not being ashamed of him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 10. 10, 11.) which testimony being applied to them (as also in another part of it, which comes in as an accessary to the former) ver. 7, 8. he comes back again, v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but you are a choice stock, a royal priesthood, which in all probability is, as the first verse had been, not only, (or so much) an affirmation what they were, but an exhortation what they ought to approve themselves to be; or if an affirmation, yet that in the force of an exhortation (like that in Exodus, whence 'tis taken, Ye shall be to me a kingdom of priests, that is, I command or require you to be so, or, If you will obey my voice, you shall, that is, this act of obedience I require from you; so there) ye are a choice kindred, a kingdom of priests (that is, Christ hath bought you that you should, and therefore you ought to be so) a peculiar people, set apart on purpose to this office, as it there follows, to praise and magnify God, and declare the power of his grace, which hath wrought such a change in you. And this is most effectually done by a constant public service of him. To the same purpose also is that other place, wherein these words are again made use of, Rev. 5. 10. where the living creatures and Elders offering up the prayers of the Saints, ver. 8. (that is, the persecuted Christians alive then, before the destruction of the Jews, approaching and drawing nigh, v. 9) & those prayers, it seems, prophetic praises (expressed there by incense) for what they foresee Christ would speedily do for them, they sing a new song; the effect of which is, that Christ having been crucified by the Jews, slaughtered, as other Prophets had been, should yet have the privilege beyond all them to work a notable vengeance upon those bloody men, that is, to open the seals of the book which contained all those woes in it against that people, ver. 9 and by doing so, by acting that revenge on his crucifiers, and the persecutors of Christians, it follows there in the song, that God had gathered them, (that is, the Saints that prayed) and brought them back from their dispersions and captivities, as it were, and made them kings and priests unto God, that is, a kingdom of priests, a congregation, or Church, or multitude of men daily serving God, meeting at the public assemblies to worship and sacrifice to him: which was remarkably the effect of the Jews destruction at that time, those having been the chief persecutors of Christianity, and hindering their public assemblies where they had power, and where they had not, yet so calumniating the Christians to the Roman Emperors and Officers, that they had for some time brought great persecution upon them, and most severe interdicts of all public meetings. As for that which this place in the Epistle to the Churches peculiarly refers to, I suppose, it is that degree of indulgence which the Christians now had received from the Emperors in some degree, from Vespasian and others after him, according to that of Tertullian, in his Apologetic, Quales ergò leges, quas adversum nos soli exequuntur impii, injusti, turpes, truces, vani, dementes, quas Trajanus ex parte frustratus est, vetando inquiri Christianos, quas nullus Adrianus, nullus Vespasianus, quanquam Judaeorum debellator, nullus Pius, nullus Verus impressit, The laws against Christians Trajan took away in part, and neither Adrian, nor Vespasian, nor Antoninus Pius, nor Antoninus Philosophus required to be executed on them. So saith Eusebius of Vespasian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he practised no cruelty against the Christians (see 2 Thess. 2, 1.) And this is there expressed, Rev. 5. 10. by, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we shall reign upon the earth, that is, we shall live here (in stead of a state of persecution) in a royal, cheerful way of liberty, to assemble and serve God publicly. And so ch. 20. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were kings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or reigned, with Christ a thousand years, that is, enjoyed peaceable days of Christian profession. As Dan. 7. 18. The saints of the most High shall take and possess the kingdom signifies, that the Jews should be delivered from the persecutions of Antiochus Epiphanes (as it fell out in the time of the Maccabees) and have liberty to serve God publicly in the assemblies again. And so Rev. 20. 6. being priests unto God, and reigning a thousand and years, signifies the Churches enjoying freedom and tranquillity (under the Christian Princes favour) to serve God in the congregation. That these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of refreshing, see Act, 3. 19 This gives a ground of probable conjecture concerning the time when this entire book of Visions, put all together; was, with this Preface, sent to the Churches, viz. in those days of Vespasian, wherein (as far as concerned the Emperor's Edicts) the Church received this great tranquillity, but that not perfected to them till the Jews were destroyed, at which time 'tis again repeated, Rev. 5. (see Note on ch. 17. d.) And if against all this it be objected, that these persecutions of the Christians, though for a while superseded in Vespasian's and Titus' times, yet soon returned again in Domatian's, and in some degree in Trajan's, and soon after were very frequent in great violence, so as to fill up the number of the Ten persecutions within 270 years after Christ: To this I shall answer in the words of Eusebius Eccl. hist. l. 8. c. 1. speaking of the times immediately before Diocletiars the last persecutor, To show, saith he, what glory and liberty the Christian doctrine had obtained among all men, both Greeks & Barbarians, before the persecution of Diocletian, requires too great a work for me to perform. Thus, saith he, appears by the good will of the Emperors, and the great favour of their officers to whom they entrusted the governing of country's, who have granted the Christians liberty and security, permitted them in their palaces, and in their sight, them and their whole families, etc. Who, saith he, can recount the multitudes of assemblies in every city? who can describe the confluxes to the Oratories, and the spacious Churches which they built from the foundation, not contenting themselves with the ancient edifices? These, saith he, no envy could suppress, no evil spirit bewitch, nor man hinder, as long as Christians lived worthy of God's protection. But when the lives of Christians degenerated through too much liberty into softness and sloth, and Christians hated and reproached one another, and with those weapons of the tongue invaded and fought with one another, when Bishops set upon Bishops, and people raised seditions against people, when hypocrisy and shows of piety filled all places, then by little and little the judgements of God, as they are wont, began to visit us; and when we used no means to appease God, but multiplied sin upon sin, as if God did not respect or consider our sins, and so there was nothing left among Christians but contentions, emulations, hatred, enmity, ambition, tyranny, etc. then God, as he said by Jeremy, made the daughter of Zion dark, and cast down the glory of Israel, and remembered not his footstool in the day of his wrath etc. and all this, saith he, was fulfilled upon us; Churches pulled down, Bibles burned, Bishops of the Church contumeliously used, etc. Of which all that I have to say, is to justify the righteous judgement of God: and so he proceeds to set down the words of the Emperor's edict against the Christians, chap. 3. In which words is contained a full answer to this objection; For God's promises being but conditional, and the mercies contained in them no longer ascertained to us then that condition is performed by us, this tranquillity and peaceable enjoyment of assemblies, which is here promised, and afterwards oft repeated, cannot be expected to continue any longer than Christians walk worthy of it; and when they do not, the greater the blessing is, the fitter is it to be withdrawn from them; the discipline which is provided for Christians being a delivering up to Satan, when they offend against the Christian rule, that so they may be taught amendment. But beside this, other uses there are of the frequent returns of persecutions, to teach them vigilance, and make trial of their Christian fortitude, and to give them occasion to practise all other Christian duties, of patience and meekness, and so make their light shine before men, which would otherwise be more dim. And in this matter it is observable, that as Christ's promise of the greatest temporal felicities, the richest harvest, the hundred-fold more in this life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath the mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutions joined with it, so this promise of being Kings and Priests unto God had its mixtures also. When the Jews were destroyed by Titus, and so the Christians persecutions ceased under Vespasian and Titus, yet in Adrian's time the Jews under Barchocheba raise a sedition again, and lie very heavy upon the Christians, because they would not rise and join with them, (see ch. 11. 7.) and so there were some glean of evils still behind from the Jews after this signal cessation here spoken of. And when the Jewish malice was at an end, than the heathen Emperors are stirred up by the Devil, Magicians and Oracles, to persecute the Christians; and so it often fared with them till Constantine's time, that is, till the Roman Emperor was converted to the faith; and then the promise is, c. 20. that for the space of a thousand years they shall live and reign with Christ, that is, that for that space Christian religion shall be no more interdicted or persecuted: and that promise was perfectly performed. And so still the objection is of no force against the truth of this promise thus interpreted. This hath been here thus largely said once for all, to clear the many passages of this nature which are to be met with in these Visions, and in other parts of these Books.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Cometh with clouds] That Christ's coming denotes this middle coming of Christ in vengeance on his enemies, and for the rescue of his constant servants, this especially now approaching in the destruction of the Jews, hath been showed, Mat. 24. Note b. And that the addition of the clouds; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with which he comes, is not an argument against this sense, may appear by the cloud in the wilderness, which signified God's presence to defend the Israelites, and the cloud on the Tabernacle, which noted God's special presence there, and by the Psalmist calling the clouds his chariot, the ordinary way wherein God exhibits himself present to men, to protect, or to punish, (and not only at the day of the final doom) and by Isa. 4. 5. where the cloud upon mount Zion is the defence in the end of the verse, and by the very same phrase, Dan. 7. 13. the Son of man coming with the clouds of heaven, when dominion, glory, and a kingdom are given unto him, v. 14. (which is not by any pretended to belong to the day of doom, but to Christ's kingdom here in, though not of this world) and by the same phrase repeated, Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory (which yet was to be within the compass of that generation, ver. 34.) and so Luk. 21. 27. And so among the heathen we have the like phrase; as when God is said by Homer to come to Diomedes, Iliad. l. 5.  

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   
having his shoulders wrapped in a cloud, and that there on purpose to defend him. And in Virgil, when Jupiter came to assist Aeneas, A n. 7. it is said of him, that  

— radiis ardentem lucis & aure   
Ipse manu quatiens ostendit ab aethere nubem, He showed a cloud from heaven burning with rays of light and gold. By all which appears how properly is signified by this phrase Christ's protecting his constant servants, as well as punishing his enemies, which are two special acts of his Regal power, to which he is installed by his Resurrection.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Fine brass] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered fine brass, will be liable to this exception, that 'tis against analogy that the former part of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be set to denote the thing itself, which must rather denote some attribute of, or ingredient in the thing spoken of; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure is one that hath entrails of brass, not brass that hath entrails, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that have coats of brass (armour) not brass that hath coats; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not brass like a fly, but a kind of fly, whether in colour or something else, having a resemblance of brass. And so in all other the compounds, the latter part of the word noting the thing or person, the former some attribute of it. That interpretation of Andrea's Caesareensis seems more reasonable, who after the former (and one more for brass that is digged out of mount Lebanon) gives a third notion of the word, that 'tis Amber that looks like brass, which Physicians call the male-amber, which coming near the fire sends out a perfume. Of this Dioscorides speaks thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the male is more excellent called Stagonias. And of this doth Suidas farther speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a sort of amber more valuable than gold. Now this amber is mixed with glass and stone, of which mixture is the Communion-table of the great Church. Thus Ezech. 1. 27. I saw as the colour of amber, as the appearance of fire, round about within it: where as the appearance of fire and the colour of amber are of the same importance, so here his feet that are said to be like amber, are in the next words again expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were set on fire in a furnace. This Amber being of all things nearest the colour of fire, and not of the flame of fire, for to that before his eyes were compared: which two being joined with his head and hair, white as a fleece, make up the representation complete. For as in a great flaming fire, the lower part, the fire itself, looks like Amber, than the flame being higher than the fire, differs in colour from that, but the top of the flame looks perfectly white: so 'tis here, the head and the hair are white (being the uppermost part) the eyes or countenance, as an ordinary flame, but the feet, or lower part, of the colour of amber. All together making up a fiery flaming appearance, (see ch. 9 Note f.) to represent the gloriousness of this coming of Christ to judgement upon his enemies, as he doth in the subsequent Visions. After the same manner God sitting in judgement is represented Dan. 7. 9 he himself, his head, hair, and garments, white as snow or wool, then under that, the throne like a flame of fire, and under that the wheels as burning fire.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 The things which thou hast seen, and the things which are, and—] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may possibly be rendered, and which are, and which shall come to pass: and if it be so, than it must denote these two other sorts of things, the one then present, and the other future, over and above what he had now seen, v. 13. (which was only the laying of the scene, and the title as it were and breviate of the ensuing Visions of the seven Churches, his care of them, and his severity to all that provoke him to it.) But 'tis much more probable that the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered both, thus, Write the things which thou hast seen, viz. the seven lamps, v. 13. and seven stars, etc. v. 16. (of which 'tis here added, v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which thou hast seen, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast seen, belongs to this, not to any former Visions) both which are, and which shall come to pass after them, noting this Vision (if it belong only to that) to describe both the present and future estate of those Churches; but if it extend farther to the rest of the prophecy, then noting the subsequent Visions to contain these two heads of matter, the present and future dealings of Christ with his Church, permitting them for their trial to suffer a while, but at length upon their perseverance rewarding them. Of both these it will then be here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, write the things which thou hast seen, of both these sorts, some the representation of present events, the present estate of Christianity, and then others the representation of what should for the future come to pass; in both which Christ's care of his faithful servants, and punishing of his enemies, and of all that fall off from him, will be discernible. In the expounding these words Mr. Br. hath made use of a special subtlety, and on that (as he 
* Cujus exiguae observatiorei viam mihi aperuit ad intelligendum, ut arbitror, particulares Epistolas, p. 16.  confesses) built his ensuing interpretations. For having rightly concluded from the plain words, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things which thou hast seen, are tam res futurae quam praesentes, things future as well as present, he interprets that thus, that every one of those seven Churches signifies two things, one literally, then present (of which, being the only true, he hath generally little to say) and another by way of antitype in that prophetically contained (as the Church of Ephesus, beside that which literally it signifies, must be the whole primitive Church from the Apostles to Constantine, and the like) and by that means hath obtained a liberty of phansying whatsoever he will, though never so distant, and affixing it as the antitype, or second interpretation of those Visions of the seven Churches. The falseness of which process is farther visible from the very words on which he lays all his weight (confessing the observation of that little thing to have been his key to the whole interpretation.) For if, as he would have it, the thing there affirmed were, that the same things were both present and future, the phrase must then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which both are and shall be, whereas the phrase is quite otherwise, the things which thou hast seen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both which are and which shall be, or possibly, and which are, etc. which clearly is a distribution of the Visions in respect of the matter of them, into two sorts; one, the matter of which was then present, the other, the matter of which was to come to pass not long after; and no way a distribution of their completions, that these Visions were to be doubly fulfilled, once at that present, a second time 1600 years after. The grossness of this deceit was here to be displayed, as being the one (groundless) support of the whole ensuing interpretation, which all presently vanisheth (as far as concerns this second completion) without any farther confutation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Angels] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are, no question, the governor's of these seven Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Andr. Caesareens'. so many overseers for so many Churches, so many singular persons to rule, one in each of them; thus called, as the officers and ministers of Christ (ascending, as it were, and descending on jacob's ladder between God and them) in ruling them, delivering Gods messages to them, and also returning their messages or prayers to God. Thus in a Saxon MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops are Gods bydels, that is, messengers or officers. See St Hen. Spelman '? s Glossary in the word Bedellus. This title was given to the chief priest in the Old Testament, particularly in Malachi, For he is the Angel or messenger of the Lord of hosts, whose lips therefore were to preserve knowledge, and from thence, as from the oracle, the people were to require the Law, to receive knowledge and direction for their duty. These Angels are by ancient writers known and affirmed to be Bishops, one in every of those Sees, (and not only so, but Metropolitans, to whom the Bishops of the adjacent cities were subordinate: see Note b.) And this course of government is here owned and approved by Christ himself, by his sending those messages to those Angels in these Churches, and by his holding the stars, which resemble them, in his right hand, v. 10. & ch. 2. 1. whilst he visits, or walks, in the midst of the Candlesticks or Churches. As for Mr. Brightman's only argument to the contrary, because there is mention of many Bishops or Elders of Ephesus, Act. 20. 17, 28. that is easily answered, that the Bishops of Asia were the men understood in that place, who met Paul at Miletus; but that they are Episcopi Ephesi, Bishops of Ephesus, is a direct falsification of his, there being no such phrase used in that place. And for that one objection which by some is drawn against their being single persons, because ch. 2. 24. after speaking to the Angel of Thyatira it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to you and the rest that are in Thyatira, as if the Angel before were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you here, the answer will be easy, if it be observed, that in the ancient Greek MSS. particularly that at S. James', the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out, and the words read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to you the rest, or, to the rest of you that are in Thyatira, and who have not known the depths, as they call them, but those depths of Satan, etc. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you the rest, or the rest of you, is set in opposition to the Gnostick complying party among them, before mentioned, and belongs not to the Angel or Bishop, but as one and the prime of that pure, constant party. I need add no more for answer to this so slight an objection. These Angels are here described by the hieroglyphic of stars, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in token of their office to illuminate, and send out influences to rule the faithful under them, as the Sun and the rest of the stars do this inferior world; and the Churches where they preside are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sockets for lamps, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or candlesticks, as being the places where these stars, as so many lamps or torches, do shine, where they are set or fastened, to give light to all that come into the room. Now because these Angels are so considerable parts in the Churches, therefore it is that the messages which are sent to the whole congregation of Christian professors under them are here addressed particularly to the Angels, c. 2. 1. And so in the rest, where though the Angels were single persons, yet what is said to them is not said only to their persons, but to the universality of the people under them, whose nonproficiency, or remission of degrees of Christian virtue, especially their falling off from the constancy and courage of their profession, do deserve (and are accordingly threatened with) the removal of that Christian knowledge, that grace, those privileges of a Church which had been allowed them, c. 2. 5. which is not so properly appliable as a punishment of the Bishop, as of the people under him. And therefore in the Paraphrase I have generally changed the Singular into the Plural number, by that means to leave it indifferently to the Bishop of each Church and the people under him, and yet farther to the other Churches subordinate to each of the Metropoles here named. (Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more Note on Act. 12. e.)    

CHAP. II.  
1. UNto the Angel of the Church of Ephesus write, These things saith he that holdeth the seven Stars in his right hand, who walketh in the midst of the seven golden Candlesticks;]  
Paraphrase 1. To the Bishop and, with him, the Church of Ephesus deliver this message, Thus faith Christ, (described c. 1. 13, and 16.) sustaining and honouring with his right hand the seven Governors or Bishops of the seven Churches, and coming now to visit and examine, and (according to desert) to punish or reward the members of these Churches, and to admonish them timely what may be mended in them;  
2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which note a say they are Apostles and are not, and hast found them liars;]  
Paraphrase 2. I observe and approve your labour and great industry in the Gospel, and your most constant patience and perseverance in the faith, your no kind of compliance with the vicious men that creep in among you: Ye have put the false teachers to the test, examined their doctrine and mission (see note on Joh. 20. b.) and found them to be counterfeits.  
3. And hast born, and hast patience, and for my name's sake hast 
* undergone hard labour, or, toile● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  laboured, and hast not fainted.]  
Paraphrase 3. And you have formerly undergone many pressures and persecutions, and held out against all assaults of terror or difficulty, and for the profession of Christianity have endured very sore and sharp afflictions, and were not then disheartened in your course by persecutions in the way.  
4. Nevertheless 
† I have against thee that thou hast remitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I have somewhat against thee, because thou note b haste left thy ay first love.]  
Paraphrase 4. But one charge or accusation (see Mat. 5. 23.) I have against you of this Church, that that vehement, pure, Christian love, (casting out all fear of danger) which at first was in you, and evidenced itself by your confession of the faith with courage, and without fear, you since have somewhat remitted, and are not altogether so fervent, and intense, and valiant, as at the first you were.  
5. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent.]  
Paraphrase 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first, and being sensible of the decay, return to it again, and act as Christianly and valiantly in all things as at first you did, or else I will suddenly punish you by removing the light of the Gospel from you, by leaving no Church among you.  
6. But this thou hast, that thou hatest the note c deeds of the Nicolaitans, which I also hate.]  
Paraphrase 6. Yet one thing is to be said in your commendation, that the temptations of the Gnostics being of two sorts, the baits of lusts, as well as the terrors of worldly sufferings, though you have been wrought on by the latter of these, yet for the former you are free, you detest those abominable villainies of lust, which come from the Nicolaitans, and are gotten into other Churches, v. 15. and 20.  
7. He that hath an ear, let him hear what the Spirit saith unto the Churches. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.]  
Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus, and all that are under that metropolis, for it is of near concernment to all: And as it brings terrors to all who shall be involved in the sin mentioned, so every one that shall hold out, and overcome the temptations, he shall have deliverance here, and hereafter eternal life bestowed upon him; which is the meaning of eating of the tree of life Gen. 2. 22. and may be encouragement and reward sufficient to those that shall lay down their lives for Christ, and so here is fitly mentioned to those who would not confess Christ in time of persecution.  
8. And unto the Angel of the note d Church in Smyrna write, These things saith the first and the last, which was dead and is alive;]  
Paraphrase 8. Another message deliver to the Bishop of Smyrna, another metropolis of Asia, in these words, Thus saith Christ, the eternal God, that was so despised and contemned by men, who was put to death, but rose from the dead (see c. 1. 11.) and so is fit to encourage you in your patience, and sure to reward you, whatsoever it cost you, though it be the loss of life and all;  
9 I know thy works, and tribulation, and poverty, but thou art rich; and I know the 
* contumely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blasphemy of them that note e say they are Jews, and are not, but are the Synagogue of Satan.]  
Paraphrase 9 Your works have been very pious and Christian, your diligence remarkable, and great persecution and poverty you have suffered (but this very thing tends to the increasing of your wealth treasured up for you, and your contentedness is at the present all riches) and you have been tempted by the contumelies and reproaches and rail cast upon you by the Gnostics, who are a sort of men that take upon them to be Jews, to avoid persecutions from them, but indeed are not, live not according to the Law, Gal. 6. 13. that profess to dive into the secrets and mysteries of the Old Testament (for the understanding of which they call themselves Gnostics) and from thence to fetch great secrets, which are all nothing but hellish abominations, and their practices consequent to them merely diabolical, accusing, calumniating, and persecuting the Orthodox Christians. And therefore if they are of any society, or Synagogue, any religion, 'tis not that of Moses (from God,) but of the devil's institution. These I know have reproached and railed at you, and ye have suffered much from them.  
10. Fear none of those things which thou 
† art ready to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shalt suffer: behold, the devil shall note f cast some of you into prison, that ye may be 
* tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tried, and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee a crown of life.]  
Paraphrase 10. Take courage against all possible dangers, remembering me, as I have represented myself to you, v. 8. And now I tell you beforehand, that your constancy to the faith must in reason be expected to raise you up enemies, both at this present the Jewish zealots for the Synagogue, v. 9 (incensed against you by the Gnostics) and afterwards the Roman officers, assertors of the diabolical Idol-worship against Christianity; and these latter shall apprehend and imprison some of you, being permitted by God to do so, on purpose for the farther trial of your constany. And this persecution, which shall come upon you when the Jews are destroyed (in the time of Marcus Aurelius and Verus, under which Polycarpe the Bishop of this Church shall suffer death) shall then last for a little while: and all this shall prove a foundation of greater glory to you, and help them to the reward and crown of Martyrdom which suffer in it, and that is all the hurt which your constancy shall bring you.  
11. He that hath an ear, let him hear what the Spirit saith unto the Churches, [He that overcometh shall not be 
* injured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hurt of the second death.]  
Paraphrase 11. They that hold out to the end, that persevere in despite of all these temptations, shall continue a prosperous flourishing Church, shall not have their Candlestick removed from them, as all they shall that by the sharpness of persecutions are scandalised and fall off from Christ (see note on c. 20. d.)  
12. And to the Angel of the Church in note g Pergamos write, [These things saith he who hath the sharp sword with two edges;]  
Paraphrase 12. This is the message of Christ to you, who looketh upon you as a judge, and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily;  
13. I know thy works, and where thou dwellest, even where Satan's note h seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein note i Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth.]  
Paraphrase 13. I cannot but commend your Christian behaviour and constancy, and that the greater, being considered with the circumstances of the place of your abode, in the midst of such temptations to the contrary, and of the times approaching, wherein Antipas, for his fidelity and courage in preaching the Gospel, will be (I foresee) cruelly martyred, and where the instant malices of the adversary might possibly have terrified you.  
14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a 
* scandal, or snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.]  
Paraphrase 14. But yet for all this courage, great faults there are among you, though the whole Church be not guilty of them, viz. the doctrines and practices of the Gnostics are gotten in among you, which are but a transcript, as it were, of that famous counsel of Balaam to Balac, which brought that curse and ruin upon the Israelites, when nothing else could do it, consisting in joining and complying with the Idolaters (see note b.) and committing all abominable uncleanness (see Judas f.)  
15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.]  
Paraphrase 15. In like manner there is gotten in among you, and permitted, or not punished by your Bishops, that unclean doctrine and practice of the Nicolaitans (see note c.) which being most odious to me, ought most sharply to have been punished by them.  
16. Repent; or else I will come unto thee quickly, and fight against them with the sword of my mouth.]  
Paraphrase 16. And if this lenity be not speedily mended, I will visit and destroy you suddenly by judgement's parallel to the sword that fell on those Israelites that were corrupted by Balaams' counsel, Num. 25. 5.  
17. He that hath an ear, let him hear what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the note k hidden Manna; and I will give him a note l white stone, and 
† upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the stone a new name written, which no man knoweth saving he that receiveth it.]  
Paraphrase 17. And for all those that keep themselves pure and spotless from these temptations, this compliance and uncleanness, let them know that the joys and comforts that come in to them by the practice of the contrary Christian virtues of courage and purity, are, though invisible, yet far greater than those which these carnal Gospelers enjoy, 1 Cor. 2. 9 and besides this portion of inward bliss (adherent to the practice of duty at the present) prepared for them by God, and showered down like Manna upon their souls, they shall over and above (as victors have a ticket given them by the judges, to receive the reward that belongs to them; the value or quality whereof, and their names, is written in that ticket) have a token or ticket given them, with the name of Christ written on it, signifying the Christian reward of grace and glory, but that such as is not to be conceived what or how valuable it is, but by the enjoying of it.  
18. And unto the Angel of the Church in note m Thyatira, write, These things saith [the Son of God, who hath his eyes like unto a flame of fire, and his feet are like 
† amber, note on ch. 1. d.  fine brass.]  
Paraphrase 18. Christ, that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise, the rewards and punishments which he hath in his dispensing.  
19 I know thy works and charity, and 
* administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  service and faith, and thy patience, and 
† or thy le●t works more than the first, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy works; and the last to be more than the first.]  
Paraphrase 19 I take notice of your Christian actions, and courage in confessing of Christ (see note b.) and your charity or liberality to the poor brethren, and your constancy against all terrors, and all these Christian actions daily improving, and growing greater and more abundant in you.  
20. Notwithstanding I have a few things against thee, because thou sufferest that woman note n Jezebel, 
* or, which calling herself a prophetess doth teach & deceive, for the Ks. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which calleth herself a prophetess, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed unto Idols.]  
Paraphrase 20. Yet one quarrel I have against you, that you permit that heresy of the Gnostics that take upon them to understand mysteries beyond all others, to delude some members of your Church, and infuse their false doctrines into them and among others, those forementioned v. 14. of filthiness, and communicating in Idol-worships.  
21. And I gave her space to repent of her fornications, and she repented not.]  
Paraphrase 21. And these filthy heretics have not made use of the warning by me given them to repent, but still go on in their impieties.  
22. Behold, 
† I cast her into prison, for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will cast her into a bed, and them that commit adultery with her, into great tribulation, except they repent of their deeds.]  
Paraphrase 22. And therefore you may expect that the judgements that shall suddenly fall upon them, and all that join with them, shall be very heavy, if not prevented by their speedy reformation.  
23. And I will kill her children with death, and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.]  
Paraphrase 23. And all that are either leaders or followers in this impiety, shall be destroyed, to be an example to all the Christian Churches in the rest of Asia, that these doctrines and practices may be avoided by them, upon sight of my severe visitation upon these; which may assure you all, (you Churches of Asia) that according as you behave yourselves, so you may expect to be rewarded by me.  
24. But unto 
* you I say the rest for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you, I say, and to the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burden.  
Paraphrase 24. But to the rest of you, those of Thyatira which are not thus guilty, which have not given ear to these secret depths of Gnostick villainy, to you this acknowledgement and commendation is due, that you are such, that God requires nothing more of you but perseverance, that you hold out untouched and untainted, till this judgement comes upon those wicked that are now among you, and till I come to reward your fidelity and constancy.  
25. But that which ye have already, hold fast 
† until the time when I shall come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  till I come.]  
Paraphrase 25. But to the rest of you, those of Thyatira which are not thus guilty, which have not given ear to these secret depths of Gnostick villainy, to you this acknowledgement and commendation is due, that you are such, that God requires nothing more of you but perseverance, that you hold out untouched and untainted, till this judgement comes upon those wicked that are now among you, and till I come to reward your fidelity and constancy.  
26. And he that overcometh, and keepeth my works unto note o the end, to him will I give power over the Nations,  
Paraphrase 26. And they that thus persevere in the performance of all Christian duties, pure and spotless from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotless, shall, when the days of persecution are over, be made use of to propagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall do successfully and efficaciously over the Eastern Nations.  
27. (And he shall 
* feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rule them with a rod of iron, 
† as the potter's vessels are broken together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and as the vessels of a potter shall they be broken to shivers) 
* as I also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even as I received of my Father:  
Paraphrase 27. And they that thus persevere in the persormance of all Christian duties, pure and spotless from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotless, shall, when the days of persecution are over, be made use of to propagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall do successfully and efficaciously over the Eastern Nations.  
28. And I will give him the morning star.]  
Paraphrase 28. And they that thus persevere in the persormance of all Christian duties, pure and spotless from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotless, shall, when the days of persecution are over, be made use of to propagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall do successfully and efficaciously over the Eastern Nations.  
29. He that hath an ear let him hear what the Spirit s3aith unto the Churches.  

Annotations on the Revelations. Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Say they are Apostles] Who these Pseudapostles were that this Church of Ephesus had tried and found liars, may perhaps be reasonably affirmed out of the stories of those times. Gaius in Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets down the story of Cerinthus the leader of an heresy, that he pretended Revelations, written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by some great Apostle, and related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigious narrations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as showed him by Angels, and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection, and that men should in Jerusalem live again, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serve lusts and pleasures, and spend the space of a thousand years' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in a nuptial festivity. The same doth Dionysius Alexandrinus in his second book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down, speaking of Cerinthus and his followers and their doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Christ's kingdom should be an earthly one, and (agreeable to his fancy who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very carnal man and lover of the body) that it should consist in the satisfying of the paunch and lust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in meats, drinks and marriages, and to that purpose (that there might be the more plenty of these) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in feasts, and sacrifices, and killing of beasts or victims. And Irenaeus lib. 1. goes farther, mentioning some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrines of filthiness not fit to be named, which he taught his disciples. And this, it seems, in Asia, and 'tis very probable in Ephesus itself, of which we now speak. For that John after his return from banishment lived there, we find affirmed by Clemens in his narration of him transcribed by Eusebius, Eccl. Hist. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that he going into a Bath on a time, and finding Cerinthus to be there, leapt back, and went out, not enduring to be under the same roof with him, for fear, as he said, that it should fall, when such an enemy of Christianity as Cerinthus was in it, is the affirmation of Irenaeus, l. 3. out of a tradition of Polycarp: see Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And two circumstances more to our present purpose will be observable in that Author: First, that the Nicolaitans here mentioned to be hated by this Church, v. 6. did rise immediately after Cerinthus and his follower's, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith Eusebius) and are therefore set down immediately after them in the course of his History, c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, that Dionysius Alexandrinus comes to take him in, in his discourse on occasion of this very book, the Revelation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith 
* l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebius, having expounded some parts of the Revelation out of an ancient tradition. Whether this were the place of the Revelation which he so expounded, I cannot affirm; but of this I am sure, that he and his followers, pretending to have received their Revelations from some prime Apostle, and affirming the prodigies he spoke of to be showed him by Angels, may well be said to say they are Apostles (that is, to have commission from heaven for their doctrines) when assuredly they were not such. And that the Church of Ephesus was not deceived by him, but found out and rejected his errors, appears by S. John avoiding him in that place, as one that was so known an enemy of the truth, that he speaks to all that were with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let us not come near this vile person; which is an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their not enduring these vile carnal Gospelers, but separating from them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Hast left thy first love] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered, thou hast remitted, or abated, thy first love; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies (being applied to things of this nature) remission of degrees of any thing, as that is contrary to intention of them. Master Brightman's fancy on the word is very observable (and from thence it will be easy to judge of the solidity of the grounds on which he proceeds in his interpretations). 
* Persp●cu●m est consult● delegisse spirit●m has Ecclesi 〈◊〉 quae vel ipsis no minibus tanquam in scriptis quibusdam in f●ente notis totam suam conditionem indicarent, p. 20.  Every one of the Churches, saith he, hath such a name given it as will declare its whole condition, as it were by marks written in the forehead. Thus, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast remitted, doth sufficiently teach what the 
† Satis decet quid Spiritu● in ha● ur●e spectavit, nimi●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omissionem, etc. Ib.  Spirit considered in this city, viz. that 'twas Ephesus, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omission, etc. from whence he presently gathers that by Ephesus is meant the whole Primitive Church till Constantine's days. Thus pitifully slight are the marks and characters by which he passeth his judgement, and on which he found'st his interpretations. For besides that Ephesus is the name of a city and Church known in the Scripture, and doth as punctually signify that, and nothing but that, as London signifies London, (and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine, as that this part of S. John's Epistle to the Angel of the Church of Ephesus belongs to it) the allusion of aphecas, (for that is the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to Ephesus, is as remote in found as one could well imagine; but then in signification much more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying desire or appetite, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or losing. Now for the other part of this phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis here not the love or care of the Bishop toward the flock, as Master Brightman would have it, but the great love toward Christ, which first was in them (not their first love as that signifies the object of it, Christ; for the leaving or utter forsaking of him were not reconcileable with the other commendations which are here given of them, particularly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast patience, at the present, thou perseverest still in the Christian faith: but it is) their first zeal and fervency of love toward Christ (see Mat. 24. 12.) which it seems was in process of time much remitted in the Christians of that Church. This love, when it is perfect, casteth out fear; he that hath it, will make no scruple to die, or undergo any danger for Christ: And thus had this Church formerly behaved themselves toward Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. they had endured, and passed through difficulties, and not fainted. But now it seems they were fallen into a great and dangerous remissness in this particular; of which therefore if they repent not, they are threatened with removal of their Candlestick. What this remissness was, may perhaps be guessed by what we see prophesied of by Christ, Mat. 24 12. & by what we find affirmed of the Gnostics (and among them of a famous leader, Basilides) who, we know by S. Paul's Epistles, had crept at that time into the Churches, particularly into that of Ephesus. Now of their many doctrines and opinions, this one is by Eusebius (and before him by Origen l. 6. contra Cells.) distinctly mentioned 1. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was an indifferent thing, and no sin to eat things offered to Idols, and confidently to abjure the faith in times of persecution. This is clearly, though sarcastically, set down by 
* Tom. 4.  Lucian, or whosoever was the writer of Philopatris, scoffing at the Christians of his time, under the persecuter Trajane, in that Dialogue. There Triephon, that goes for the Christian, first endeavours to convert Critias to his religion: and as in that Dialogue it appears that the Christians talked much of the approach of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 481.  ruin to the Roman Army and greatness (which might make Triephon so well pleased with his profession, and so forward to invite others to it, as to a party that would soon be very prosperous) so at length in the close of the Dialogue, when Cleolaus brings them news of the Romans good successes in Persia, and Assyria; and Egypt, and Scythia, which fell out about the fifteenth of Trajane, than Triephon would speak no more of Christianity, but, as an Apostate or desertor, betakes himself to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 487.  unkno●● God at Athens, and joins with Critias in that worship, as that which was likely to yield him most safety, and then laughs at the Christians, and gives them leave to say what they please, flatter themselves with their imaginary hopes; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Proverbial speech, he considers them not, looks no more after them. To this also the Emperor Adrian's Epistle seems to refer, which is set down by 
* In Saturning.  Vopiscus out of Phlegon, where speaking of the great levity of Egypt (in reference, I suppose, to these heretical Christians in those parts, followers of Simon Magus, Basilides, etc. whom, under the title of Samaritae, he distinguishes from Christians) that it was 
* Levis, pendula, & ad omniae famae momenta volitans.  light, pendulous, flying from one side to the other upon every slight report; he after expresseth it distinctly, 
* Illiqui S●rapim colunt Christiani sunt, & devoti sunt Serapt qui se Christi Episcopos dicunt.  Those that worship Serapis are Christians, and those who call themselves Bishops of Christ are devoted to Serapis: and again, 
* Ipseille Patriarcha cum in Aegyptum venerit ab aliis Serapidem adorare, ab aliis cogitur Christum.  The very Patriarch, (that is, either some High priest of the Jews, or some Gnostick Pseudo-Patriarch of Alexandria, or some venerable grave man among them) when he comes into Egypt, is by some (that is, by the heathen officers) forced to worship Serapis, for fear of persecution from them, and by others (that is, the Christians) to worship Christ. Adding in fine, that 
* Vnus illis Deus est, hunc Christiani, hunc Jadaei, hunc omnes venerantur & Gentes.  they have one God, whom Christians, and Jews, and all, even the Gentiles, worship. This doctrine of the Gnostics had, it seems, gotten into other Churches; for to it the Apostle distinctly speaks (at least as far as belongs to the first part of it, which generally was attended with the other, the eating of Idol-sacrifices being designed by them to avoid the persecution of the Pagans, as well as the other of renouncing the faith was to avoid the persecution of the Jews) ● Cor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  8. 1. and thereupon it is that he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so much, v. 1, 2. 7, 10, 11. and opposes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  charity or love, v. 1. this love of Christ, the thing which now we speak of, and bid them take heed how they use their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Christian liberty, upon which they grounded the indifferency of doing thus. And 〈◊〉 this ground, and in this sense of loving the Lord Jesus Christ, it is, I suppose, that ch. 16. 21. he pronounceth anathema in the highest degree against him that loves not our Lord Jesus Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him that renounces him in time of temptation. For as for want of inward love, not expressed in some such scandalous act, that cannot come under the Church's censure, nor be fit matter for an anathema. And so Phil. 3. 18. he mentions them under the title of the enemies of the cross of Christ (mentioned also by Polycarp in his Epistle to them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  p. 23.) that is, those that were not at all for the suffering of persecution for the faith, (the other part of that doctrine of theirs) whose end, saith he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is destruction, their God their belly, (by which they are again described Rom. 16. 18.) minding earthly things, (and, it seems, nothing else) and therefore would not lose any of them for the profession of Christ. And in many passages in the Epistle to the Ephesians, it appears, by his fortifying them against the deceits of these Gnostics, that they were a creeping into that Church also. And particularly c. 5. where not only the prohibition of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that abominable filthiness, was by the Apostle set down on purpose, in opposition to the doctrine and practice of the Gnostics, v. 3, 4, 5, 6. (as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let no man deceive you with vain words, persuading you, as the Gnostics did, that this was part of Christian liberty, and but an indifferent thing also) but particularly his close of salutation to all those that love the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so as not to be corrupted by any of the baits and seductions of those evil times, in opposition, as I suppose, to the Gnostics in two particulars; both in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruption or purity, contrary to their filthy doctrines and practices called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptions, and in that fervent sincere love of Christ which they wanted, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being, as he saith, lovers of lusts more than lovers of God, 2. Tim. 3. 4. And so again in his commanding them to walk in love, c. 5. v. 2. which he expresses by the example of Christ's love, which made him sacrifice his life for us, by that means showing what love it was that needed stirring up in them, even that which the Gnostics professed to have none of, and which here, through their infusions, the Ephesians are said much to have remitted, viz. that sincere love to Christ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  love without hypocrisy, commended to the Romans, c. 12. 9 in reflection on the Gnostics also among them, as many other passages in the latter part of that Epistle, ch. 13. 1. in respect of their doctrines of liberty, and v. 13. of their luxury and uncleanness) which would make them that have it perfectly, to lay down, that is, venture their lives for Christ, and put off all fear of persecution. According to which it is that S. John, in his first Epistle, defining that perfect love to Christ which is required of us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith, that it consists in having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confidence and courage to confess Christ in the day of Judgement, that is, when by so doing we come to be accused before, or condemned by persecutors to death itself, and that again it casts out fear, v. 18. and that this is necessary to that confessing of Christ, v. 15. of which the same thing is there affirmed (viz. that he that doth so, abideth in God, and God in him) which is affirmed of continuing in love, v. 16. which place, as it was meant by the Apostle directly against this doctrine of the Gnostics, concerning the lawfulness and indifferentnesse of not suffering for Christ, and abjuring him in case of persecution and is so made use of by Tertullian against these very men, Adu. Gnost. c. 12. and De fuga in persecutione c. 9 so was it by that Apostle directly designed to these asiatics, who were his care or charge (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in Asia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he died in this Ephesus, the principal part of this his charge, see the 
* Euseb. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Epistle of Polycrates then Bishop there) that Epistle of his being addressed as a defensative against the Gnostics that were creeping in among them. And so was S. Peter's also to the same asiatics, who from the point of uncleanness, and contemning of superiors, which were two parts of the Gnostics character, 1 Pet. 2. 12, 13. proceeds to this of suffering for Christ v. 19, etc. and c. 3. 15, 17. and 4. 16. the disliking of which, and not thinking themselves obliged to it, was another part: and so 2 Pet. 2. where he describes these very heretics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false teachers, bringing in villainous base heresies, v. 1, 3. and which he foretells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come among them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as deny and renounce the Lord that bought them, that is, deny (hrist in time of persecution, counting that an indifferent thing, and thinking themselves Christians for all this, (for otherwise they would have been censured by the Apostles as more then false teachers, perfect Apostates, and not heretics only) and making it one of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doctrines of liberty which they laboured to bring into the Church. The same is said of them again, Judas 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are certain men crept in— ungodly men, turning the grace of God into lasciviousness, which is clearly spoken of the Gnostics and their followers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that deny and renounce our only Master and Lord Jesus Christ. The very same is noted of these Gnostics in the Epistle to the Galatians, c. 6. 12. who would make them to be circumcised only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they might not be persecuted for the cross of Christ, that is, by the Jews. And accordingly this doctrine and practice of the Gnostics was so taken up by the other following heretics of those first times, that Eusebius speaking of some of the confuters of Montanus, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heretics about Phrygia, and setting down the words of a principal one of them, he saith first, that he had a combat with some of them in that very Church of Galatia; and then among other things he observes of them, that when all other Christians were persecuted either by Jews or Heathens, not one of them either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
l. 5. c. 15.  was persecuted by the Jews or killed by the Heathens. Which was a special intimation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compliance among these heretics and all that sprang from them. To the same pertains again that of the Hebrews, c. 10. 25. who forsook the assemblies, and that sure for fear of persecutions; and there they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to draw back, (in opposition to the just man's living by faith) v. 38. and so have need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience, perseverance, v. 36. and are exhorted to take heed of apostasy, c. 3. 12. By all this it is clear what is meant by the Ephesians remitting their first love, that is, receiving some infusions of this Gnostick doctrine, which consisted in an opposition to Christ's doctrine of confessing the truth, especially before persecuters of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (and is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardice and unfaithfulness, Rev. 21. 8. attended there with all the filthy practices of the Gnostics) in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or courageous espousing of his cause; which courage having formerly been in this Church, was now remitted, not only through some weakness, but, it seems, by imbibing this doctrine, which made it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or indifferent thing even to forswear Christ, rather than die for him: and yet did these conceive themselves to continue Christians for all this, and so indeed were, so far as believing in Christ, but they were not so far advanced as to that greater pitch of love that expressed itself in confessing him when that doctrine was persecuted among men. To this I conceive S. Paul refers, when in the qualification of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  Tit. 2. 2. he adds not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, healthy or sound in the faith, in opposition to heretical doctrines of those times, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in love and patience, in opposition to the practices of these Gnostics, who did not love Christ so well as to persevere in confessing him, or to suffer any thing for him. What is thus observed of the Gnostics doctrine and infusions against confessing in time of persecution, is by 
* haer. 19 53.  Epiphanius affirmed also of one of Elxai in the 6th of Trajans' reign, who, saith he, affirmed it to be no sin to abjure the faith in time of persecution, so it were retained in the heart. From these saith he, came the Helkesaitae in aftertimes, mentioned not only by Epiphanius, but also by Eusebius Hist. l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. out of Origen upon Psal. 82. who sets it down for one of their doctrines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† These words may be more probably read thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having confessed with his mouth he shall deny in time of distress  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is an indifferent thing to deny Christ: that he that thinks aright, may in time of distress deny with the tongue, so he do not with the heart. The same is also by Tertullian in Scorpiaco affirmed of Prodicus and the Adamites, Nonesse palam confitendum Christum, nec pro eo subeundum martyrium, that Christ must not be openly confessed, nor martyrdom suffered for him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Deeds of the Nicolaitans] This Church of Ephesus, though infected with one doctrine of the Gnostics, (see Note b.) was not, it seems, in any considerable manner defiled with their other carnal infusion, against which S. Paul had fortified them, Ephes. 5. 3, 11, 12. and this is here expressed by the Spirits testimony of them, that they hate the deeds of the Nicolaitans. Who these Nicolaitans were, may appear by Eusebius Eccl. Hist. ● 3. c. 29. out of Climens' Alex. l. 3. Strom. thus Nicolas the Deacon mentioned in the Acts, having a beautiful wife, was by the Apostles (after Christ's ascension) reproached and upbraided that he was jealous of her, whereupon he brought out his wife before all men, and gave any that would leave to marry her, saying, that this was agreeable to that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that men ought to abuse the flesh. The same is affirmed by Irenaeus l. r. c. 27. Others which followed him, and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply and without examination of the meaning of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clemens, commit all kind of filthiness upon this score, without any kind of shame. This speech used by Nicolas, and so abused by his followers, is by Eusebius said to be the saying of Mathias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we must fight with the flesh and abuse it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not allowing it any thing for pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, increase the soul by faith and Christian knowledge. And this, saith he, was Nicolas' meaning in the use of those words; and his bringing forth his wife, of whom he was said to be jealous, was, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disdaining of all that carnal pleasure or desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a containing from those pleasures that are so desired by men. An argument of the truth of which, saith he, was this, that he never used any other woman but his wife; and having children by her, they all remained perpetual virgins. Which relation of his concerning the person of Nicolas, be it true or no, 'tis yet clear that his followers, which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to enter on his heresy, and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans, were guilty of all abominable, shameless uncleanness, and called that the abusing of the flesh, and so made a Christian duty of the most abominable sin, and put off all shame and reverence in the acting of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Church in Smyrna] The strangeness of Mr. Brightman's interpretations will here again appear, so far from being the speaking of God by him (as he pretends) that it is manifest that any thing that any man's fancy could represent to him, (or incline him to wish that it were the meaning of a part of this prophecy) might as commodiously be affixed to it, as that to which 'tis here applied. For first, saith he, it must observed that Smyrna is northward from Ephesus, and Pergamus from Smyrna, and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat, doth without all doubt show the like progress of the Church, still farther from the sun, the fountain of light, that is, from the first purity to greater darkness, till at last it comes to Pergamus, the utmost Northern point, and then turns back again toward the South. What the progress of the Church hath been, from greater to lesser purity, need not be disputed; but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so far from being proculdubio, far from all doubt, that 'tis certainly a fancy of the writers own brain, without all ground imaginable in this vision, which doth not at all take notice of this situation, or descend in the least degree to such minute considerations. After this, his second observation is, that Smyrna signifies myrrh, and that sweet and grateful to God: which being so contrary to the former observation of degeneration to greater impurity, noted thereby, it may well be expected that the artifice of accommodating it to his purpose must be very strange; and so it is: for, saith he, 
* Externâ quidem specie deformior est, nullo legitimae politiae ornatu splendida. quà ratione septentrionalis recessus illi convenit; piorum tamen ardens studium, qui pro veritate fortissimè propugnabant in illo misero squallore, excitabat Deo suavissimum odorem, f. 28.  Though in the outward show that Church was more deformed than the other, wanting the splendour and ornament of the due polity, or Church-government, in which respect the Northern situation agrees to it; yet the ardent love of the godly, who valiantly contended for the truth in that state of deformity, raised up to God a most sweet savour. Thus easy is it for a licentious fancy to transform any thing into any thing, even into the most contrary shape, to make the sweet myrrh denote the most ungrateful, corrupt state of the Church, because, forsooth, there were some in it sweet and grateful. But I demand, Were those pious defenders of the truth denoted by Smyrna, or not? If they were, than was it most unjust to affirm that the degeneration from the primitive purity was noted by it: if they were not, then is it a gross deceit to render this reason of this denomination; the same directly as if he should say, that the Church of that age which he refers to was impute and corrupt, and that was expressly signified by the name, which signifies the greatest purity and acceptableness to God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Say they are Jews] Those that here are said to say that they are Jews, when they are indeed the Synagogue of Satan, might probably enough be thought the followers of Helxai in Epiphanius haer. 19 of whom he saith that he was a Jew by birth, and of Jewish opinions, and joined himself to the Heretics of that party, but did not live according to the Law. But because this Helxai was of a later beginning than the matter and persons spoken of in this prophecy seem to be, and because such men as he, when they did arise, (I mean, Heretics of all sorts, in those times) did join together in that great heresy of the Gnostics, we must not fasten this part of this Vision upon any such inconsiderable person as Helxai, but resolve that the men here spoken of are directly the Gnostics, who, that they might not be persecuted by the Jews, made men circumcise themselves, which was directly the pretending that they were as good Jews as any, Circumcision being a mark of the Proselytes of justice, and supposing the observation of the whole Law (of these see Gal. 6. 12. and Note b. on this Chapter) but were not really observers of the Mosaical Law, Gal. 6. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they do not themselves keep the Law (perhaps were not themselves circumcised; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, thus, they that make others to be circumcised, are not circumcised themselves, do not themselves keep the Law) but only do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as he there saith, make a fair appearance, make advantage to themselves, to avoid the sury of the Jewish zealots, by causing others to be circumcised. And of these it is that Ignatius speaks Ep. add Philadelph. when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of those that are not circumcised. Now why these that thus pretend to be Jews are here called the synagogue of Satan, is clear, viz. because their heresy was made up of all filthiness and abominable carnality, which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. all words to denote these defiled practices of theirs; and set down distinctly by Epiphanius and others, but are too unsavoury to be here described. How commodiously these are by M. Brightman affirmed to be the Arians, pretending to be the purest Christians, when they are not, (representing the purest Christians by the Jews, which were their greatest enemies and persecuters) I shall not here endeavour to examine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Cast some of you into prison] This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus, commonly called Philosophus, and Lucius Verus his brother, assumed by him into the Empire anno 161. who reigned near twe●●y years. In his time (as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very great persecutions disturbed Asia. Of this persecution 'tis remarkable that it fell very heavy on this Church of Smyrna, and that Polycarpus was martyred in it, being till that time (at the age of 86.) Bishop of this Church, which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius, and set out lately at London by the Archbishop of Armagh. Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all kind of punishments and tortures, set down to the life in that Epistle. But of Polycarpus the story is most large, and may there be viewed, out of which three things only I shall mention, in order to the explicating of this place: first, That he himself received a Vision a little before it, and saw in his sleep his pillow whereon he lay on a sudden set on fire and consumed, and as soon as he waked, told those which were near him, that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be burnt for Christ, which signifies this martyrdom of this Angel of the Church of Smyrna (this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the persecuters called him, the doctor of Asia, the father of the Christians) to have been so considerable a passage of the Divine oeconomy, that it was thought fit to be matter of a Vision to him, and so might also well be to S. John at this time: And not only this in a dream, but, as he was a going to the stake, a voice was heard by many bystanders, coming from heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polycarpus, be strong and valiant. The second thing is, That this death of his was the quenching of those flames, the ending of that Emperor's persecution against the Christians, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Epistle, he did as 'twere seal up by his martyrdom, and so give a conclusion to, the persecution: which, I suppose, is the meaning of the time of ten days here set down for the affliction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noting some determinate (not very long) time in that Prince's reign, wherein it should last, and then be quieted again. The third thing is, That not only upon Polycarpus, but upon many others, (particularly on Germanicus) great persuasions were used by the Heathens to make them renounce their faith and save their lives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that you may be tempted: and although some (as Quintus a Phrygian) were overcome with these temptations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. yet great multitudes continued constant and faithful unto death, and so were rewarded with this crown of life, that is, the honour of Martyrdom first, and then the bliss.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Pergamus] That by Pergamus is here meant the Christian Church from Gratian, An. Chr. 380. to the year 1300. is the fancy of Mr. Brightman, somewhat about the proportion of the rest of his interpretations. For, for this his only ground of affirming is, that Smyrna was distant from Ephesus but 320 furlongs, but Pergamus from Smyrna a greater space, about 540 furlongs. But to see how fancy rules this interpreter, and not any rule of proportion. For supposing that these distances of these cities had any mysterious signification in them (whereas they are not so much as taken notice of in the Visions) yet when the 320 furlongs had been set to denote no longer space than from Constantine to Gratian, that is, not above sixty years, what appearance or pretence of reason can there be, that the addition of 220, furlongs to that number, which wants a third part to be double to the former, should improve that 60 into 920 years, which is almost sixteen times as much as that former? But more wonderful it is, that having proceeded by this rule of proportion, wherein 540 furlongs, that is, about 68 English miles, should signify the space of 900 years, yet afterwards the 80 English miles, whereby Thyatira was distant from Pergamus, should signify but 220 years: the unproportionablenesse of which being discerned by him, 
pag. 37  was sure the reason that he there chose to set down that space in English miles, whereas the former had been set down by furlongs, the eighth part of a mile, that so the greater number of those in one place, then of miles in the other, might amuse the Reader, and keep him from taking notice of the unproportionablenesse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Satan's seat] This throne of Satan surely signifies the power of Satan, exercised in their idolatrous worships and sacrifices. Thus, saith Surius, there was a Temple of Diana at Pergamus at this time. And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where Antipas' Martyrdom is commemorated, though there be not mention of this Temple, yet there is of the Idol worshippers and their sacrifices, of the Devils (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that were worshipped among them, and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to inhabit and reside in that place, and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrifices that were brought them, and, in a word, of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old religion of the Grecians that was amongst them, with which Christianity began now to be Competitour. To all this Metaphrastes adds the great barbarity and professed in justice of that place, whose Citizens, saith he, took themselves to be just, and valiant, and good, (interpreted it a special piece of virtue) if they did but accuse a Christian, or bring him to his martyrdom. By other Authors it appears that Aesculapius had a Temple there, and Andrea's Caesareensis saith of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was fuller of Idols then all Asia beside.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Antipas] The story of Antipas' sufferings in the reign of Domitian is set down completely by the Menology April 11. That he was contemporary with the Apostles, ordained Bishop of the (Asiatick) Church about Pergamus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so after it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fed and ruled the flock in all godliness, and was therefore apprehended by the Idolaters, the Devils that were worshipped among them, appearing to them and telling them, that they could not dwell there, nor receive the sacrifices which were brought them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that they were driven away by Antipas. Hereupon he was carried before the Perfect, who endeavoured to persuade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the old religion of the Gentiles was more venerable, that Christianity was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, newly sprang, received by few, and so not so venerable as the Grecian worship. To which he opposed the story of Cain, and in him the antiquiquity of impiety, Which yet sure, said he, was not fit for godly men to set before them for an example. Whereby the Perfect being enraged put him into a brazen bull, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein praising the mercy and power of God, and giving him thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for what he was thought worthy to suffer for him, etc. he was there scalded to death; and to him this inscription is set in a distich, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   
Thou art, O Antipas, set to wrestle with a bull, which could scald, but was not able to gore thee. As for Mr. Brightman's wanton fancy of this name 
* Vecatur Antipas non fecto sed ve re nomine, quad tamen toi penè literis & syllabis Martyrs 〈◊〉 temporis declares fore Antipapas. f. 23.  Antipas, that it doth denote that the Martyrs of that age, to which he refers that part of the Vision, should be Antipapae, or Antipopes, it is too vain to be seriously repeated or considered.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Hidden Manna] Manna, that bread that came down from heaven among the Israelites, was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeparavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bread ready to eat, sent down to them from heaven, in the phrase of the Book of Wisdom. By this may fitly be denoted all the inward comfort and refreshment and sustenance of souls which God affords Christians in this life, the things which God hath prepared for them that love him, 1 Cor. 2. 9 and particularly the inward joy that ariseth from the practice of Christian virtues, which carry with them a blessedness in this life, especially of confessing and suffering for Christ; and that is here said to be bestowed upon the Conqueror, that is, on him that holds out, falls not away to eating of the Idol-feasts, which they that did, and by that means promised themselves advantage and safety, are said by Eusebius (speaking of those times) to have failed of those very advantages they looked for, being put to death by the persecutors under pretence of some other cause, as guilty of homicide, etc. and so to have perished without all comfort or hope, of which the faithful Confessors were so full. A notable testimony we have of this in Eusebius l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. there was a strange disposal of divine providence observable at that time (speaking of Polycarp's Martyrdom:) For they that, when they were apprehended, denied Christ, were yet imprisoned as Christians, and there kept as murderers and abominable persons, and so were doubly miserable above others, whose afflictions were alleviated, saith he, by the joy of suffering for Christ, by the hope of God's promises, by their love to Christ, and the Spirit of the Father; which all together make up the Manna here spoken of. And this is fitly here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden or secret, because it is enjoyed in the heart of the Christian only.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. White stone] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly calculus, a stone, such as they used in popular Judicatures or Elections, the custom being to give their votes in either of these by such stones. These were either white or black; the white was a token of absolution or approbation, the black of condemnation or rejection. Agreeably hereunto, as there were Judges in the Agones, so there were calculi too, by which the Victor's reward was assigned to him, a white stone noting it, and the Victor's name with the value of the prize written on it. That these are here referred to, appears by the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him that overcometh will I give, noting that reward which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did adjudge to them whom they approved of, viz. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved and conquerors, as it is in the Oracle,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—   
Christ will be sure to give them their due rewards, and will crown those that are approved. Accordingly the Roman Caesars in their games, which were in some kind imitations of the Grecians, had their tesserae ligneae, which they threw among the people, with the name of Corn, or Plate, or Servants, or Garments written on them, which being caught by any, and carried to such an Officer, brought him that, whatsoever it was, which was written on it. And so Aristides the Orator saith, he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Aesculapius. See Canter. Novar. Lect. l. 5. c. 21. And this reward is here said to be a new name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, the name of Christ on this white stone, noting the reward of perseverance in Christianity to belong to him of whom 'tis here said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 'tis an honour and dignity that no man can judge the advantages of but he that hath received it; as amongst us, he that draws in a Lottery hath in the paper (answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here) which he draws the name of the prize which belongs to him, and that he so draws, that no man but himself knows what it is. Thus c. 19 12. speaking of Christ's victory over his enemies by bringing some to Christianity, and destroying others, it is first said, that he hath many crowns upon his head, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  each of those being a testimony of a victory over some kingdom: and then to the same purpose it follows, he hath a name that no man knows but himself, that is, such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or white stone, or counter, on which his name is written, by which he is to receive his reward, which according to this custom here may be looked on and seen by himself, but by no body else without his permission. And what that reward was, is after set down in that place, v. 16. (under the title of his name) to be King of Kings, etc. that is, for the Princes of the world to be converted to Christianity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Thyatira] That Thyatira is the name of a City then in being really, appears from Act. 16. 14. As for Mr. Brightman's fancy that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young or newborn daughter, and so notes the growing piety of the Church from the year 1300 to 1520, which, saith he, as a young child, grows till it comes to perfection; this may go in the number of his profound inventions, of which he would persuade the Readers that they are the dictates of the holy Ghost, which was somewhat necessary to be pretended, there being so little show of sense or reason in them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Jezabel] The heresy of the Gnostics is here described by Jezabel, and the destruction thereof here set down v. 22. It began in Simon Magus: see Euseb. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He, saith he, seeing Philip's miracles, and pretending faith in Christ, so far as to obtain Baptism from him, set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most polluted abominable heresy. Then c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he did many magical miracles by help of the Devil's working in him, and was counted a God in Rome in Claudius' time, and was generally worshipped by the Samaritans, and by some few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other nations (whether Judaea or Galilee, or in other places where the Jews were dispersed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a chief, or first, or prime God. This was the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the ancient MSS. have it, see Act. 8. 10.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power of God, called the great power, that is, the supreme Divine power, (see 2 Thess. 2. 4.) To him was joined a famous whore of Tyre, and she was styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his first conception. Now those that followed this Sect of his, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pretending the Christian Religion, so famous for temperance and purity of life, thinking to keep free from idolatry, which by receiving Christianity they had forsaken, by the treachery of his heresy were brought to it again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling down before images and pictures of Simon and Helena, and doing them worship with incense and sacrifices, etc. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more secret and mysterious practices of these men, they are such, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he that first hears them will be amazed, or, as they themselves speak (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) strucken into astonishment, the things which are practised among them being so full (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of true horror, and ecstasy, and madness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that not only they cannot be delivered in writing, but even that they cannot be spoken by any sober men for the excess of filthiness, and actions not to be uttered (see Eph. 5. 12.) for, as he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whatsoever can be thought on as more abominable than all uncleanness, that is much exceeded and overcome by this detestable heresy of men which deceive and defile miserable women, laden with all kinds of sins. Which is the very phrase by which they are expressed 2 Tim. 3. 6. Of these again we have the same Author speaking in Adrian's time, l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Devil in stead of persecutions used other engines against Christianity or the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked men and sorcerers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the instruments of destroying souls, and ministers of corruption or perdition, who, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sorcerers and deceivers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and being called Christians, and so conceived to have entertained and to teach those doctrines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lead those Christians that are ensnared by them into the abyss, or depth, of perdition, and withal deter all that have not received the faith from embracing it, by seeing what such men, that are called Christians, practice. A next successor of this Simon, or that took up his heresy and improved it, was Menander, of whom Eusebius relates the story, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as we have elsewhere set it down; and his conclusion is, that 'twas the Devil's design 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by these sorcerers, pretending to be Christians, to defame the mystery of godliness, and so root out the Christian doctrines of the Church, of the immortality of the soul, and resurrection of the dead. After these came into the Church also Cerinthus (see Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) as great a pretender to authority, revelations by Angels, working of miracles, and withal as great an instrument to Satan, in advancing of lusts and Idol-worships, as any. Add unto these the Nicolaitans, formerly described at large Note c. (see Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) and then Saturninus and Basilides, which divided Menander's heresy, or improved his beginnings, between them, and set up, one in Syria, and the other in Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schools of impious heresies (see Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) and contemporary to them Carpoorates (see Euseb. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) the father of another sort of the Gnostics who surpassed all the former, bringing into public Simon's sorceries, and professing, by way of acknowledged doctrine, the practice of all uncleannesses, as necessary to all that would arrive to the perfection of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or religion, and that there was no other way to escape the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthly rulers, as they called them, but by paying them their deuce by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doing such things as are not to be spoken. And these, saith he, the Devil used for ministers, when persecution was at an end, to deceive and seduce some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and miserably to captivate, or emancipate, them to perdition, and to give the Gentiles that believed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much matter of reproach against the word of God, the fame of these being spread every where to the reproach of Christians. These particulars set down by Eusebius thus by way of story, but very much more by Irenaeus, Epiphanius and Tertullian, that have written against these Heretics ex proposito, may suffice to give light to the interpretation of this part of the Vision. As for the destruction of these, though in one place Eusebius say that some of the spawn and followers of them remained until his time (and though it be clear by Tertullian's books against the Gnostics, that some of these Heretics continued some space in the Church) yet in another place he saith that they were suddenly and remarkably extinguished and brought to nothing, that is, very much brought down by the hand of God upon them. Now this heresy of the Gnostics, having not any one acknowledged author whose name it owns, but being a colluvies of all the Heresies then abroad, made up of Simon Magus, Menander, Basilides, Carpocrates, Corinthus, and the rest, is described in this Book by several names of the most odious persons in the Old Testament, which arrogated much to themselves. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus before 'tis called the doctrine of Balaam, as also by S. Peter and S. Judas; and now here described by Jezabel, that is, a proud, imperious, painted woman, persecuter of the Prophet Eliah, very zealous for Idolatry, guilty of the blood of Naboth, and so full of all abominable wickedness, (which is a fit character of their doctrine and practices) and this person moreover supposed to arrogate to herself (that which Jezabel did not) the honour and title of a Prophetess, that is, pretending to divinity and revelation from God, a deep mysterious understanding of Scripture, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of God, 1 Cor. 2. 10. beyond all others, and from thence grounding the particular matters of this heresy (though they were indeed but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of Satan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 24.) and calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge, as pretending all the followers of this heresy to be prime special Christians of great perfection, for to such only is that title applied by Clemens Alexand. 'Tis true indeed that Epiphanius (and out of him others) refers this title of Jezabel to those women-hereticks which followed Montanus, and took upon them to be Prophetesses, about Commodus' reign, Priscilla, Maximilla and Quintilla, under the pretence of Revelations spreading many monstrous heresies (of Montanius' being the Paraclete) which, saith he, were in this Church of Thyatira not long after S. John's time. But because the Text refers to the known doctrine, and particularly the uncleanness of the Gnostics, and because the heresy of the Montanists was not a licentious heresy, but rather of too much strictness, and thereby seduced Tertullian to it, and lastly, because Helena that went along with Simon Magus was a woman more capable of this title, therefore I cannot adhere to that interpretation. But without defining (that which is somewhat obscure) what City this of Thyatira was (one of that name being placed by Strabo in Mysia, another by Stephanus in Lydia, another by Pliny in jonia, who also mentions a whole Island of that name) I shall rather interpret the heresy (which is here said to be permitted in that Church) of that known, unclean sink of men, the Gnostics (described v. 14. in the same manner as here) that so overrun Asia, then leave it to any more uncertain subject to be applied to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Unto the end] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end, may appear not only by what hath been oft said of it, that it notes the end of the Jews Commonwealth, (see Mat. 24. Note c. d.) but by the parallel phrase that here goes before, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time wherein I shall come. For that the coming of Christ notes that notable destruction of his enemies, the Jewish crucifiers of Christ, and persecuters of Christians, hath been often showed, (see Mat. 24. b.) By comparing of these two phrases together, the sense of this whole passage will be discoverable. To those in this Church of Thyatira, and the other cities under this Metropolis, which had not fallen off to the Gnostick-heresie, he gives no other counsel for the present, till this time come of destroying the Jewish persecuters and Judaizing Gnostics, but that they continue as they are, do as they do, hold fast what they have already, ver. 25. And he that shall do so, that is, continue thus constant against all temptations of either sort, the offer of immunity from persecutions on one side, and the carnalities on the other, and so overcome, and keep Christ's works, keep fast to the Faith, till that long expected period, here is an honourable promise made to him, as the reward of this his constancy and perseverance; When that end comes, and Gnostics and Jews be destroyed, and so peace and purity restored to the Church, than these constant Christians shall be employed by Christ to propagate the Gospel to those who have not yet received it: and this is expressed by Christ's giving him power over the Nations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even as he received of, or from, his Father. For first, it must be observed, that those words in the former part of ver. 27. taken out of the second Psalm, must be read in a parenthesis, and so the end of v. 26. and the latter part of v. 27. will connect together, thus, To him will I give power over the Nations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even as I received, that is, as I received from my Father. What this signifies, is apparent from John 20. 21. As my Father sent me, so send I you. The same commission that Christ had from his Father he gives to his twelve Apostles, that is, authority to govern the Church after him. This authority is here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And as the Apostles had this power for their time, and some others derivatively from them, and those that so derived it may yet be said truly, though not immediately, to have received it from Christ; so here they that are made Bishops in the Church after the Apostles, receive this power from Christ, and he is truly and properly said to give it them. And as the Apostles power and commission was first to plant, then to govern Churches; so here the power that is promised these persevering Christians of this Church, is to preach the Gospel▪ and propagate it farther than it was yet received, and having converted, then to govern Churches; and these being now made up, not (as before) of Jew's dispersed and their Proselytes, but of Gentile-Idolaters that should now flock in to the Faith of Christ, the converting them, and (having planted Churches) ruling, as Bishops, among them, is that which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power over the Gentiles. And then to these are accommodated those words out of the second Psalm, And he shall feed them (so the Septuagint reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit, as a pastor feeds his flock, though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit) with a rod of iron, as the Potter's vessels are broken, that is, shall begin with the exercise of Regal (in stead of Pastoral) power, bring some to repentance, and then destroy the rest, and by conjoining of these two means, (both the instruments of his power, the one of his spiritual power, in subduing souls to the faith, the other of his secular power, in acting vengeance on the rebellious and obdurate) expulse heathenism, and plant Christianity in the place. For it must be remembered, first, what is the ground of this figurative expression, feed with a rod of iron, viz. an elegant variation from the custom of Pastors; they feed their sheep, and need no more than a rod or staff to manage their whole flock, but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God, must come with aids of power, strike their hearts, and powerfully convince them of sin, bring them to contrition, and really destroy those that will not by the preaching of the Gospel be thus convinced: This is to feed them with a Sceptre, an iron rod, an exercise of Regal rather then pastoral power, a powerful work, first of grace, and then of vengeance, both necessary to reduce an heathen nation to Christianity. And secondly, that those words were first to be verified of Christ himself, in subduing the Gentiles to the Faith; and then as his power given him by his Father, is by him communicated to others, so this prophecy is appliable to others also. Thus is the phrase used c. 12. 5. of the Church established at Rome, of which it is there foretold that it shall be very powerful and efficacious in converting many to the Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall feed all the Nations, (in a larger manner than here is said of Thyatira, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is omitted) that is, propagate the Faith very far. And because this conversion of them to the faith consists in their repentance, and forsaking of their Gentiles-sins, and rendering future obedience to the faith of Christ, and because repentance is in Scripture expressed figuratively by breaking and shivering of the heart, Psal. 51. 17. which we ordinarily style contrition, and because that contrition, if it be sincere, excludes all turning again to the forsaken sins, and that cannot better be expressed then by the breaking of a pot or earthen vessel, which when 'tis broken can by no art be made whole again, as pots of silver or other metal may by being melted again; therefore this coming in of Converts to the Faith is rhetorically described, both in the Psalm and here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by breaking men as a Potter's vessels are broken. Thus saith chrysostom T. 6. p. 855. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the words of the Psalm must be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he speaks of the faithful, etc. All which being thus far cleared to be the meaning of these two verses, 26, and 27. that they that were then (at the writing of this Epistle) but members of the Church of Thyatira, should after prove eminent propagators of the Gospel, and Bishops of their Gentile-converts, there will be little doubt but the 28. verse, And I will give to him the morning star, (that is, to him that hath the power given him, v. 27.) is thus to be interpreted also. The morning star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star of the morning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star that brings light, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ushers in the Sun, 2 Pet. 1. 19 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 22. 16. the bright and morning star, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or dayspring, Luk. 1. 78. And though every of these in all those places signify Christ, in respect of his light and lustre; yet it is certain that in other respects other things may be represented by it: so in Isaiah the King of Babylon is called Lucifer, Son of the morning, in respect of his power or spendor above other Kings: and so 'tis possible it may here note some eminent Prince or Nation, that the Church of Thyatira, that is, the constant Orthodox pure Christians in that Church, should propagate the faith to, when the heretical Gnostick professors there were finally destroyed. That that is the meaning of Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will give unto him, may appear by what hath been said of the phrase of Gods giving unto Christ, Joh. 6. Note d. giving unto him for an inheritance or possession, from Psal. 2. 8. which being applied and communicated here by Christ to men, as it is there by God to Christ, will denote the conversion of them to the Faith by the preaching of those men, commissioned by Christ. Thus the phrase I will give is used c. 3. 9 I will give them of the Synagogue, that is, as followeth, I will make them that they shall come and worship before thy feet, that is, they shall be subdued unto thee. And seeing this phrase is here also taken out of that second Psalm, as the former of ruling them with the rod of iron, etc. it is not improbable that from thence it may be explained. There it is said to Christ, I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession; the former part whereof is here, v. 26. giving him power over the Nations, and then why may not this be parallel to the latter part? The utmost parts of earth, are the extreme points, East and West, and the morning star may properly signify one of these, the East, in respect of the point wherein it is wont to arise and usher in the Sun, and so is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. the East, or dayspring. And then their converting the Gentiles of the Eastern Nations to Christianity, propagating the Faith over the East, much farther, after those times of persecution were over, may very probably be the meaning of this verse.    

CHAP. III.  
1. ANd unto the Angel of the Church in note a Sardis write, [These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.]  
Paraphrase 1. Thus saith Christ, who hath at his command those seven Angels of God mentioned c. 1. 4. and hath authority over all the Bishops or Governors of the Churches, and the congregations under them, to punish or reward them; I know your actions, and judge by them, and not by your pretensions, and therefore do pass this sentence upon you, that although you profess to be Christians, yet you renounce the faith when any persecution approacheth.  
2. Be watchful, and 
* uphold the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strengthen the things which remain, that are ready to die; for I have not found thy works 
† fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perfect before God.]  
Paraphrase 2. And some that have not as yet fallen, are yet ready to do so, if they be not speedily fortified, wherefore a great care must be taken of those, that they be upheld: For though there be faith in this Church, yet there wants that love which must consummate this faith, and this that perfect love that casts out fear, that will make men confess Christ in time of greatest hazard, this, I say, is wanting among you.  
3. Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.]  
Paraphrase 3. Remember therefore the pure Christian doctrine, which requires confession with the mouth, as well as faith, and be strong and constant, and make amends for your former failings. And if by continued negligence you thus fall again, expect that my judgements on you shall be sudden and unpreventable.  
4. Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy.]  
Paraphrase 4. Some few names, that is, persons (Act. 1. 15.) there are in this Church, which have not failed in this kind, have held out constant against all terrors, and confessed, and suffered for my name; and these shall not fail of the reward of Martyrs, they shall be clothed in shining garments, that is, gloriously or royally, and this as a reward of their Christian constancy, for they have behaved themselves as they ought.  
5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the note b book of life, but I will confess his name before my Father, and before his Angels.]  
Paraphrase 5. He that holds out against all temptations, and confesses Christ before men, shall be rewarded with the richest Martyrs reward, and though he be slain here, he shall be sure to gain life by losing it: I will make good my promise to this Confessor of mine, in confessing and owning him before my Father and his Angels at the day of Judgement.  
6. He that hath an ear, let him hear what the Spirit saith unto the Churches.  
7. And to the Angel of the Church in Philadelphia write, These things 
* saith the holy, the true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith [he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth;]  
Paraphrase 7. Christ, that is pure and faithful to us, and that loveth, and owneth, and rewardeth those that continue pure and faithful, undefiled, and constant to the professing of him, that hath as a King (see note on Mat. 16. h.) supreme, independent, absolute power and authority put into his hand over the Church of God, and so whatsoever he doth, shall stand against all control.  
8. I know thy works: behold, I have 
† given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set before thee an open door, and no man can shut it: for thou hast a little 
* host 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strength, and hast kept my word, and hast not denied my name.]  
Paraphrase 8. You have behaved yourselves courageously, and so as I approve of, and this behaviour shall be a means of enlarging the bounds of Christian doctrine, of bringing in Proselytes to Christ, in despite of all the cunning or force of the adversary; and this, because that little Church, or host, or congregation among you, hath been kept entire, and neither defiled with the impure mixture of the Gnostics, nor with their doctrine of renouncing Christ in time of persecution, but hath held out against all.  
9 Behold, I will make them of the Synagogue of Satan (which say they are Jews, and are not, but do lie) behold, I will make them to come and worship before thy feet, and to know that I have loved thee.]  
Paraphrase 9 And for the Gnostics, that have joined with the Jews to persecute you, that have not only been thus careful to preserve themselves by subtle compliances, to appear to be Jews, to escape persecutions from them, (see note on c. 2. ●.) being indeed the most polluted villains in the world, but farther have joined with them to annoy the Christians, let them know that their cunnings and subtleties shall stand them in little stead, the time shall come, that they shall see that those which have served Christ most faithfully and courageously shall far best, even in this world, and that God's love is more useful and worth having, than any other acquisition which is gotten with the loss of that, and in stead of being able to prevail against you, they shall be themselves subdued and destroyed: see note on c. 2. l.  
10. Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to 
† tempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  try them that dwell upon the earth.]  
Paraphrase 10. And because you have observed my command of constancy, persevered in the confession of Christ, even in time of persecution, and have been content to suffer for me, I will preserve and deliver you from those persecutions which are about to fall upon the Christians every where, as a sharp trial to them.  
11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.]  
Paraphrase 11. This patience and purity of yours I shall speedily reward: Be ye therefore sure to persevere now this little while, that all that hitherto you have suffered be not lost and unrewarded, as it would if now at last you should fail.  
12. Him that overcometh will I make a pillar in the Temple of my God● and he shall go no more out: and I will write upon him the name of my God, and the name of the City of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name.]  
Paraphrase 12. He that thus holds out, shall be a pillar of the Church, and live quietly to perform the office of an Apostle in it, he shall no more be disturbed, or cast out (Mat. 8. 12.) And I will acknowledge him as a person truly godly, a true member of the pure Catholic Christian Church, known by the name of the new Jerusalem descending from heaven (see note on c. 21. b.) one that is approved by me as a faithful true Christian (see note on c. 2. l.)  
13. He that hath an ear, let him hear what the Spirit saith unto the Churches.  
14. And unto the Angel of the Church of the Laodiceans write, [These things saith the Amen, the faithful and note c true witness, the beginning of the creation of God;]  
Paraphrase 14. This is the message of Christ, the Amen, in whom all the promises of God are fulfilled, the faithful witness, that hath confirmed the doctrine brought from his Father by laying down his life for it (and so is a witness that deserves to be believed) and requires all his disciples to do the like, when there is occasion for it, he that is the father of the Christian Church;  
15. I know thy works, that thou art note d neither cold nor 
* fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hot: I would thou wert either cold or hot.]  
Paraphrase 15. I have examined and considered your temper, and find it such as I can no ways like: you profess the Christian faith, know and receive the Gospel, and so are not quite cold, and yet have no Christian zeal or love to endure any thing for Christ.  
16. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth:]  
Paraphrase 16. And so you are of a very indifferent temper, though there be none of those which directly renounce the faith among you, yet on the other side, there be none that confess it with any warmth or zeal: and certainly the faith of Christ is such, that if it be at all received, may deserve our utmost fervency, the laying down our life for it, and if it be not thought worth that, 'twere better never to have received or professed it at all. This indifferency of yours, like lukewarm water, nauseous to the stomach, and cause of vomiting, is matter of loathing to God, and will bring utter rejection upon you.  
17. 
† For 〈◊〉  Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and 
* piteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  miserable, and poor, and blind, and naked.]  
Paraphrase 17. A great opinion you have of yourselves, that ye are in an excellent state, have need of nothing, are beyond all others, when indeed you have nothing of a Christian in you, no zeal or fervency of love towards Christ, ye never think of suffering for him, or getting any part of the Christians crown.  
18. I counsel thee to buy of me gold 
* refined of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and 
† salve to anoint, for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  anoint thine eyes with eyesalve, that thou mayest see.]  
Paraphrase 18. My advice therefore is, that you be content to endure some smart for Christ, if you mean to receive any crown from him, that you be courageous in the confessing of Christ, and contend for that shining royal robe that belongs to Martyrs, without which (in intention at least of mind) you are still imperfect, and under the reproach of cowardice, and want of love: and to this purpose that ye look deeper into the nature of Christian Religion, the precepts, doctrines, and examples thereof, and there ye shall find what yet ye see not, that case and prosperity here are no sign of God's favour, but on the other side  
19 As many as I love I rebuke and chasten.] Be zealous therefore and repent.  
Paraphrase 19 The expression of his fatherly love to his children, is the bestowing some chastisements upon them, thereby to fit them for his love.  
20. Behold, 
* I have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I stand at the door and knock: If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.]  
Paraphrase 20. Lo, I have waited long, and called for, and expected this loving reception from you, and the doors being barred within by a custom of sinning and negligence, I have not yet (though I have the key in mine hand v. 7.) found any admission: And now I am admonishing of you, calling you to repentance; and whosoever shall thus open, and receive me into a pure Christian heart, I will enter into a most free commerce of love with him, and this conversion of his shall be matter of mutual rejoicing and festivity to both of us.  
21. To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father in his throne.]  
Paraphrase 21. And upon his suffering and enduring for me, and constant perseverance in that love even to death, in despite of all temptations to the contrary, he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings, (see note on c. 2. o.)  
22. He that hath an ear to hear, let him hear what the Spirit saith unto the Churches.  

Annotations on Chap. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Sardis] That Sardis is the first reform Church, in the Antitype, that of Germany, begun at Wittenberg by Luther, An. Dom. 1517. is the affirmation of M. Brightman: but without any other proof, but either that Sardis is more southerly than Thyatira, and so, according to his fancy, must have more of the life of truth in it; or because there is no mention here of Balaam and Jezebel (which he had resolved must signify the doctrines of Christian Rome) the absence of which must signify to him a breaking off from the Roman communion; or that she had a name to be living, but was dead, which, saith he, must refer to the doctrine of Consubstantiation among the Lutherans, an argument that they were hugely amiss, and spiritually dead after that reformation. But, alas, how far are these from being marks in the forehead, or the writing an Epistle to Germany by name, which in his Epistle he pomised to show us? This were a strange rate of interpreting of dreams, which no Oneirocritick would allow of, but a much stranger of explaining of Prophecies. The same course hath he taken in the other two remaining Churches: Philadelphia must needs be the Helvetian, Swedish, Genevan, French, Dutch, Scotch reformed Churches; but no reason for it again, but that the city of Philadelphia was yet farther south than Sardis, and so must needs signify some increase of reformation; and secondly, that the name of Jezebel was not in it; and thirdly, that the word Philadelphia, signifying brotherly love, cannot be applied to any but this pattern of all piety (to which the Author had so much kindness) the Church of Helvetia and Geneva, etc. And the reformed Church of England must be the Church of Laodicea, not from any denotation in the name, or characters in the forehead (which he promised to all in his Epistle, and attempted to show in the former of them) but only because Episcopacy was here retained, and so was a mixture of cold with that of heat in the purity of the doctrine, and consequently is the lukewarm Church which is here found fault with. How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops, and say that they were warm in respect of Primitive purity of doctrine, but cold in respect of a government which is contrary to the Primitive, and consequently that Geneva itself were Laodicea, is obvious to every man. And yet after this manner do his groundless loose interpretations proceed, which in each of these seven Churches I have pointed at, to give the Reader a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or taste, of the interpretations of this man, whose licentious fancy and love of change hath assisted him to make them, and whose authority among many, & the opinion of the Apostolicalness of his writings hath holpen him to seduce & blind so many. Having given the Reader this view of so many severals, I shall not hereafter give myself that scope, but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Book of life] This book wherein names are said to be written, and from thence blotted out sometimes, is here used by analogy with Registers in cities containing the names of all citizens, and from which rebels and desertors were blotted out. Censores populi aevitates, soboles, familias censento, Let the Censors set down, or register, all men's ages, children, families, saith Tully de Leg. 3. These were at Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See ch. 13. 8. and c. 20. 12. where this book of life is distinguished from the books which were the records of what was done, (such as are mentioned Esth. 6. 1, 2.) out of which it seems the records are brought, by which the wicked are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their wicked works, which are there recorded, from which certainly it is that any man's name is blotted out of this book of life, or is not found written in it. And so S. chrysostom and the ancients understand this book of life to be that in which, according to their qualifications and demeanours in their lives, and especially at their hour of death, men are said to be written or blotted out. See Luk. 10. 20. and Note on Phil. 4. a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. True witness] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and since in the ordinary use of the Church, set to signify one that for the testifying the truth of God lays down his life. And he that doth thus, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God, who hath employed him, so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true (in the sense that on the Gospels we have oft given of that word,) one that deserves to be believed: and both these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faithful and true, are the just rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here expressed by Amen, a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Hiphil signifies credidit, believing, but in the Noun, fidus, fidelis, verus, and fide dignus, faithful, or worthy of belief. This title then of Amen, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faithful and true witness, is here bestowed on Christ, who to testify the message or doctrine (which he brought) to come from heaven, laid down his life. And therefore the Church-writers, which have sorted the Martyrs of the Church into several ranks or forms, and given them distinct titles accordingly, to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first martyr of the Church, to the rest of the Apostles, Bishops and Ecclesiastical persons, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs, to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs, to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs, to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs, have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great witness, or Martyr.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Neither cold nor hot] All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnostics, that seems to have gotten in among them (though not those other carnal villainies) viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing, perfectly lawful, to renounce Christ in time of persecution. This is clearly the lukewarmness here, which is a middle indifferent temper between being Christians and no Christians, and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetched out of the fire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is directly the crown of Martyrdom (contrary to that mixture and allay of drosle that is now in them) and the white or shining garments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the ensign and character of the Martyrs every where in this book. And for their saying that they are rich, etc. and not knowing that they are wretched, etc. this is again the mark of those Gnostics, which had such great ungrounded opinions of their own perfections. A physical discourse on this place may be seen in Valesius Sac. phillip. c. 90.    

CHAP. IU.  
1. AFter this 
* I saw  note a I looked, and behold a door was opened in heaven: and the first voice which I heard was as it were a trumpet talking with me, which said, Come up hither, and I will show thee things which must be hereafter.]  
Paraphrase 1. In this chapter, being the beginning of another vision, is first represented the calling and admission of John into heaven by way of vision, (as we read of S. Paul, that he was snatched into the third heaven, 2 Cor. 12. 2.) to receive revelations of some things which should shortly come to pass; and the manner of calling him was by a shrill voice, imitating the sound of a trumpet, (by which assemblies are wont to be called) but that it was articulate.  
2. And immediately I was in the spirit; and behold a throne was set in heaven, and note b one sat on the throne.]  
Paraphrase 2. And accordingly, saith he, I was (in an ecstasy or vision) presently transported thither, and there was represented to me a throne erected for judicature, and God the Father sitting on it (see Ezech. 1. 26.) like the Bishop of Jerusalem in council.  
3. And he that sat was, 
† in countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to look upon, like a Jasper and a Sardine stone; and there was a rainbow round about the throne, in sight like unto an Emerald.]  
Paraphrase 3. And he sat as in majesty, and the appearance of him, or the colours wherein he was represented to me, were like the colour of a Jasper and Sardine stone, the former having its name in the Hebrew (Exod. 28. 19) from the firmness and hardness of it, as being unmalleable, thereby to signify God's omnipotence; the second, (Exod. 28. 17.) from the redness or fieriness of it, to signify him terrible in his judgements as a flaming fire, Heb. 12. 29. But withal there was a rainbow round about the throne, which was Gen. 8. 13. a token of God's covenant with man, and is used Ezech. 1. to describe a glorious appearance of God, (the appearance of the likeness of the glory of the Lord, v. 28.) and so again here ch. 10. 1. and the colour of it was like an Emerald, that is, of a most pleasant greenness, fitly signifying the Evangelical covenant of mercy, mixing, in all God's judgements, most merciful preservations to the faithful in the midst of his punishing the obdurate, ch. 7. 2, etc.  
4. And note c round about the throne were four and twenty 
* throne's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seats: and upon the seats I saw note d four and twenty Elders sitting, clothed in white raiment; and they had on their heads crowns of gold.]  
Paraphrase 4. And on each side of this throne were other chairs, four and twenty in number, as of so many Bishops sitting with the Bishop of Jerusalem in the Council, and accordingly arrayed in white garments, and mitres on their heads.  
5. And out of the throne proceeded lightnings, and thunderings, and voices.: and there were seven lamps of fire burning before the throne, which are the note e seven spirits of God.]  
Paraphrase 5. And as the Law was by God once delivered in a terrible manner, by the ministry of Angels, so it now seemed to be produced as terribly, to threaten and give in evidence against sinners: And seven Angels, like seven deacons' in the Church, stood waiting on this judicature, (see note on ch. 1. c.)  
6. And before the throne there was a sea of glass like unto Crystal: and note f in the midst of the throne, and round about the throne were note g four 
† living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beasts full of eyes before and behind.]  
Paraphrase 6. And before this tribunal of God's were brought all the people of the Jews, expressed by a sea, or multitude of waters (waters signifying people in this prophecy, c. 17. 15.) and all their thoughts and actions laid visible and discernible before this Judge, their own consciences, as a crystal glass, reflecting, and acknowledging the accusations that are brought against them: And at every corner of this judgment-seat were the four ensigns of the standards of Israel, meaning thereby four Apostles that were present at the Council at Jerusalem, Act. 15. and that had most especially reference to the Jews (which were the people on whom this judicature was to pass) and those had many eyes before and behind, (see Note l.) that is, the gifts of prophecy, and also of interpreting the scriptures of the Old Testament, the first looking forward, the other backward.  
7. And the note h first 
* living creature  beast was like a lion, and the second 
† living cr.  beast like a calf, and the third 
* living cr.  beast had a face as a man, and the fourth 
† living cr.  beast was like a flying eagle.]  
Paraphrase 7. And the four ensigns were, as they were in Ezechiel, c. 1. the images of a lion, and an ox, and a man, and an eagle, which may, by way of hieroglyphic, (fit enough for a vision) all of them put together set out that title of God, [of slow to anger, and swift to mercy] and so represent him as he is in his dealing with these Jews, whom he was now about to judge, having warned them by the Prophets, by Christ, by the Apostles, and (the converted Jews in Asia) by the Epistle to the Churches, ch. 1. 2, 3. before he proceeds to judgement against them, and when he doth so, wonderfully delivering the penitent believers out of that destruction.  
8. And the four 
* living creatures.  beasts had each of them note i six wings 
† being full of eyes round about and within  about him, and they were full of eyes within; and they rest not day and night, saying, Holy, holy, holy, Lord God 
* the ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  almighty, which was, and is, and is to come.]  
Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims, Isa. 6. 2. (with two of them covering the face, with two the feet, or secret parts, and with two flying, noting the humility, chastity, love or zeal in God's service, that was remarkable in these, in opposition to the contrary in those which should now be judged, especially the Gnostick Judaizers) and were full of eyes, as before, v. 6. behind and before, in respect of their understanding of the prophecies and types of the Old Testament, and their gifts of prophecy given them by God; and they labour incessantly for the advancement of God's glory, and the kingdom of Christ, and evidencing to unbelievers their approaching ruin, and to believers God's fidelity, in making good his promise to them, in delivering them, and destroying their enemies.  
9 And when 
† the living creatures shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those beasts gave glory, and honour, and thanks to him that sat on the throne, who liveth for ever and ever,  
10. The four and twenty Elders fell down before him that sat on the throne, and worshipped him that liveth for ever and ever, and cast their crowns before the throne, saying,  
11. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.]  
Paraphrase 9, 10, 11. And while they did so, the Bishops of the Christian Church in Judaea did adoration to God, acknowledging his fidelity and infinite power, from whom they have received all, and therefore are in all reason to employ all to his service, and to depend and trust on him in the midst of all dangers, as on a faithful creator, 1 Pet. 4. 19 (see Act. 4. 24, 30.)  

Annotations on the Revelation. Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. I looked] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing, looking or beholding, but in that (so solemn among the Prophets) of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision, and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer; and so 'tis generally taken in this book, and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was in the Spirit, ch. 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former, and having no Accusative case after to restrain it, it is a general title belonging to the whole passage after it, as far as that Vision goes: For it hath formerly been said, that these Visions were delivered at several times (see the Praemonition.) At what distance or space one from another, or in what order distinctly they were received, it is uncertain, save only that they were not before Claudius, nor after Domitian. But for the completion, there is no necessity that that should begin at the end of the completion of the former, that is, that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatened ch. 2. 3. to the Churches; (as it might be conceived to do if the whole book were but one continued Vision) it being very possible that that which should first come to pass, might by God be chosen to be matter of a second Vision, nay that the same thing might be severally represented by God, and so made the matter of several Visions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. One sat on the throne] Who this person is which is here, in Vision, brought in sitting upon the throne, will be best understood by those that sit upon the four and twenty thrones round about him, ver. 4. That God the Father coming to judgement, and his saints as assessors about him, are meant by the representation, there is no doubt: The whole question is, who they are which are here used to represent and signify these. And it might be thought to be the head of the Sanhedrim at Jerusalem, or some other Consistory, which thus sat in council, the head in the midst, in a chair or throne, and the members, chief Priests, Elders, and Doctors of the Law, on each side of him, in so many chairs also: But the number of the assessors here will not then agree to it, there being then 70 persons in the Sanhedrim, and 23 in the lesser Consistories. And though perhaps the Elders in the Sanhedrim made up that number of 24, yet there were chief Priests, and Doctors of the Law, which sat in the Sanhedrim as well as they. But if we apply it to the Christian Church, which hath much of likeness with (and seems to have been copied out from) that pattern of the Jewish Sanhedrim, but differs from it in some less weighty, inconsiderable circumstances, (such is the number of assessors) than it will accord very well. And the first constitution of this Church being at Jerusalem, and that place being nearly concerned in the judicature which is here represented, and James, the first Bishop there, being by them put to death, and that a special ingredient in their destruction (saith Josephus and Eusebius) that place will in all probability be the scene of this representation, and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair; this Bishop sitting in council, (as Act. 15. we know he was) and with him the Apostles (those that were at Jerusalem) and the Bishops of all Judaea, the Bishop of Jerusalem, as of the Metropolis of all Judaea, sitting in the middle chair, or seat, or throne, that of the greatest dignity, which belonged to James, and thereupon the determination of the Council was delivered by him, Act. 15. 19  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Round about the throne] The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, round about the throne, will probably be discerned by the ancient manner of sitting in Council or Consistory among the Jews first, and afterward among Christians. A representation we have of it, Dan. 7. 9 (from which place this here seems to be taken, as many other things in this, out of that prophecy) I beheld till the seats, or thrones, were pitched, (not thrown down, as we read, but pitched or set;) donec throni positi sunt, saith the Vulgar, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Seventy, and Theodotion; and the Chaldee word is the same that is used by the Chaldee Paraphrase, Jer. 1. 15. for the setting of thrones, where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Seventy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall set every one his throne: and then it follows, and the ancient of the days did sit, placing him in the midst of the other thrones, as the father or head of the Consistory, and the judgement was set, v. 10. that is, the whole Sanhedrim, the rest of the Elders, etc. seated on those thrones round about, or on each side of the head, or Prince of the Consistory, and the books were opened, preparative to the judicature. So in like manner in the Christian Church, where the Bishop and his Presbyters in any lesser city, and the Metropolitan and his bishops in the Metropolis, are thus placed; the Presbyters, or the Bishops, sitting at the East end of the Church in the form of a semicircle, and the Bishop, or Metropolitan, in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats, with those on each side of him and then the Deacons attending or waiting on them. So in Ignatius' Epistle to the Magnesians we find, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Laurentian copy now rightly reads it, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the printed Copies were wont to have it) with your most reverend Bishop, and the spiritual crown of the Presbytery; noting the Presbyters sitting on each side of the Bishop in the fashion of a crown, not of a full circle; for a crown was not so anciently, but a large semicircle with two ends, by which 'twas put over and tied about the head, and accordingly the Constellation in heaven so called is not a whole or complete circle. And thus in the Apostol. Constit. l. 2. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the crown of the Church, that is, the Bishops and Presbyters in Consistory. And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round, called Sigma, from the old fashion of that letter, C; where the most honourable place was that in the middle, as some learned men have collected from 1 Sam. 20. 25. The King sat upon his seat, as at other times, even upon his seat by the wall; where supposing the form of sitting to be semicircular, the seat by the wall will be necessarily the middle of the circle. And thus in the Apost. Constit. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the Bishop's seat, or throne, be placed in the midst, and on each side of him let the Presbytery sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and let the Deacons stand by. And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him. And in Theodoret Eccl. Hist. l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle seat is the Bishop's chair; and the way propounded to compose the difference between Paulinus and Miletius is, to set the Gospel in that middle seat, and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit on each side. And the Author of the Ecclesiastic Hierarchy c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Bishop is placed in the midst, not of the Altar, but of that part of the Church which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is will best appear by the 
† Eton. Edit, p. 59  Scholiast on Nazianzen's first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the whle Church, but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nave signifies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the divine table of the mysteries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or communion-table, is placed: by which it appears, both that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole space within the Sept, and not only the Altar or Table therein, and also that the Bishops being seated in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking his place at the upper end of the Church, within the Sept, with the Presbyters on each side of him; which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies, of encompassing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of the Bishop and Presbyters sitting in a semicircle at the upper end of the Chancel. Which is also the reason, why in Ignatius (Ep. ad Ephes.) being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies living obediently to the Bishop and his Consistory in all things, and assembling with them in the public service of God in the Church.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Four and twenty Elders] Having seen what was meant by him that sitteth on the highest or middle throne, God in the thing signified, but the Bishop of Jerusalem in the representation, it will presently follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders on the thrones round about him are those which sat in Council with this Bishop, in the same manner as, Act. 15. we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders mentioned. That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders signified the Bishops of Judaea (not the Presbyters, as we now call them, of that one city) hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presbyters, (as soon after, and now we have) any middle order between the singular Bishop in each Church, and the Deacons attending on him: And beside it is said of every of these, that he had on his head a golden crown, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  parallel to that of Josuah the Highpriest, Zach. 6. 11. that is, a golden mitre, such as the Highpriest had under the Law, called indifferently a crown, and a mitre, which cannot belong to inferior Presbyters, but doth fitly represent the power of rulers, that is Bishops in the Church, without attributing any thing of regality to them. And therefore in all probability they must signify here the Archbishop of Jerusalem, the Metropolis of all Judaea, and all the Bishops of that Province sitting in Council with him. Otherwise, the manner of sitting being the same of the Presbyters of each city (where there were such) about their Bishop, and of the Bishops of the Province about their Metropolitan (see Note c.) it might as properly be applied to Presbyters as to Bishops. Now for the number of twenty four, that, I suppose, was exactly the number of the Bishops of Judaea at that time, all beside the Metropolitan Bishop of Jerusalem, (answerable to the number of the heads of the courses of the Priests, 1 Chron. 24. who seem, as such, to have been taken into the Sanhedrim) though the records of those times being obscure afford no demonstration of this circumstance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Seven spirits] The seven spirits of God here are the ministering spirits, or Angels, (see Note on ch. 1. b.) that attend and wait upon God as apparitors, or sergeants, or officers to attend the judicature, to cite and bring malefactors before it, and are represented here by the seven Deacons in the Church of Jerusalem, attending on the Bishop, Act. 6. but those like lamps of fire burning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in respect of the glory and brightness wherein Angels are wont to appear.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. In the midst of the throne] That which is here said of the placing of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the middle of the throne, and round about the throne, may, I suppose, be thus most commodiously explained, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne shall signify at the former part, that which is most visible to the company; so to be set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst, Act. 4. 7. is in a conspicuous place, all one with before them, Act. 22. 30. and being called forth, Act. 24. 2. and in like manner to stand up in the midst, Act. 1. 15. is, so as he may be seen and heard best by all that are present: And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which must needs be opposite to that, will signify behind, or at the hinder part, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about, will strait appear to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the back, or behind, (see Note i.) Which being granted, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst will necessarily denote the two foremost points of the chair or throne, where two of the living creatures are placed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the two hindmost, and so all the four living creatures will be disposed of, at each corner one. Others, I see, have conceived the two which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne, to have been placed one before, and the other behind (and consequently the two that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about, to be one on each side:) but this cannot well be imagined without incommodating the judge, before whom he stands, unless one be placed upon the steps of ascent to the throne, and so below the space on which the throne was set; which cannot probably be yielded, because the throne and this place where this living creature would be placed, would not then make up one space, as it seems to do, ch. 5. 6. where the lamb is said to be in the midst of the throne, and of the four living creatures, supposing all these to make up but one space. But howsoever this be, this placing of the living creatures so near the throne, doth by the way make it appear, that this representation here refers not (as might be thought) to the encamping of Israel about the Ark, Num. 2. because here the four living creatures are set close to the throne, and (as appears chap. 5. 6.) nearer than the four and twen●● Elders; whereas the standards in Numbers are appointed to be pitched far off, c. 2. 2. the Tribe of Levi immediately environing the Tabernacle, and the camps environing that, v. 17.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Four beasts] Who these four living creatures were in this representation, may, in proportion and analogy with what hath been said, be conjectured also. And to that purpose it may be observed, that they are both here, v. 9, and 10. and c. 5. 6. set betwixt him that sat upon the throne, and the four and twenty Elders, which may probably conclude them to be four Apostles, who will be acknowledged to be superior to the Bishops of Judaea, and may also in some sense be conceived inferior, in that Council of Jerusalem, to James, advanced to be Bishop, that is, supreme ruler there, (at least to be there in another capacity than he was, as transcendent persons, accordingly standing about the throne, and not as regular members of the assembly.) For thus saith Clemens, Hypotypos. l. 5. Peter, James and John chose James the brother of the Lord Bishop of Jerusalem, (where Ruffinus reads, Episcopus Apostolorum, Bishop of the Apostles;) and though they three were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christ preferred and more honoured then all the rest of the twelve, yet did they not contend one with another for this dignity, but unanimously conferred it on James the Just, who is therefore in Scripture oft called an Apostle (see Note on Gal. 2. f.) Now that Apostles are meant by these living creatures, and also who those four Apostles were, may appear by comparing this Council or judicature here represented with the Council of Jerusalem, Act. 15. There it is certain that the Bishop James presided, v. 13. together with the Elders or Bishops of Judaea, v. 6. and then besides and before these Elders are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles, ver. 2, 4, 6. and Peter is one of them, v. 6. and (though not there named) John also, Gal. 2. 9 (his brother James, that was wont to ●be there, being before this put to death, Act. 12. 2.) And so there are two of them; and why may not Paul and Barnabas (separated before that time to Apostolacy, c. 13. 2.) certainly present in this Council, be the other two? That any other Apostle was then there doth not appear, and 'tis evident that these four were, and from them, and the Elders jointly, are these decrees sent to the Churches of Syria and Cilicia, v. 23. The learned H. Grotius, I perceive, hath fallen very near upon this conjecture, only he hath placed James the brother of the Lord (that is, the Bishop himself, which cannot be imagined) in stead of John, and Matthew in stead of Barnabas, upon no other reason but because Matthew is found to have continued long in Judaea. But referring the matter, as the representation here doth, to a Council at Jerusalem, it will be most fit to pitch on those four who were (in that one Scripture-Councill) there present. And if it be objected that Paul and Barnabas were sent thither from Antioch at this time, and therefore may not seem so properly to belong to that place; to that I answer, First, that those two being by the holy Ghost's appointment separated to be Apostles, they were not affixed to any Diocese or Province (as ordinary Bishops were) but had an unlimited jurisdiction, like other Apostles, and consequently had as much to do at Jerusalem, to which, as at Antioch, from which they were sent. Secondly, that Jerusalem being the place from whence the Gospel first went out, and began to be preached, and the faith being from thence sent out to all other Churches, it was very reasonable that all other Churches, at that time especially, whilst the Apostles resided there, should look upon that as the chief mother-city of all Christians: And in that respect, although Antioch was the Metropolis of Syria, and that which had the third place of all the world that was under the Roman power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Josephus De bell. Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) yet it may truly be said of Jerusalem at that time, that it was the Metropolis of that Metropolis; and accordingly 'tis the affirmation of Agrippa, in Philo, concerning Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is the Metropolis not only of one Province or Region, Judaea, but also of most others, because of the Colonies which it sent out to Egypt, Phoenicia, Syria, and Coelosyria, and to some farther removed, Pamphyla, Cilicia, etc. Which being supposed, & this question being sent from Antioch, the Metropolis of Syria, there is no reason but they that brought it, being themselves not Messengers, but solemnly Apostles equal to any others, (though they came later in) and being as able to speak from their own knowledge to the point in hand as any, and so speaking at large, Act. 15. 12. and indeed sent this journey by immediate commission from heaven, Gal. 2. 2. should be reckoned together with those other two Apostles that before were there, and considered in the same capacity with them. And then supposing, as I now do, that this representation here is copied out from that Council of Jerusalem, which alone is mentioned in the story of the Scripture, there will be small doubt but these are two of the living creatures here mentioned.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. First beast was like—] Of these four likenesses here, 'tis first observable from the Rabbins, Aben Ezra, etc. on Num. 2. that they were those that made the four Standards of Israel, viz. the likeness of a Lion in the Camp of Judah, of a Man in the Camp of Reuben, of an Ox in the Camp of Ephraim, of an Eagle in the Camp of Dan; and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy living creatures, Psal. 68 10. are said to be those ensigns or standards in their Camps, but by us rendered, thy congregations: see A. Masius on Joshua c. 6. 9 Secondly, it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calf, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is not there, but (as in Numbers before) an ox in stead of it. But that will be easily salved: For in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bull, ox, calf, signify the same thing. See St. Augustine Quaest. l. 2. qu. 25. Vitulos appellant AEgyptii grandes boves, ut nos Poeni Pullos gallinas cujuslibet aetatis, The Egyptians call great oxen Calves, etc. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for an horse or mare, which literally notes a foal, and puella, a little wench, for a woman great with child, Fast. 2. and Horat. Od. l. 3. od. 22. and many the like. In that place of Ezechiel 'tis certain that the Cherubims, or Angels, that attend on God, are signified; and so here, supposing him that sits on the throne to be God, these in the midst and round about the throne must needs be the Angels also. But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council, with the four and twenty Elders, or Bishops, of. Judaea on so many Chairs, or seats, on each side of him, this resemblance in proportion must be held, for these four living creatures also to signify, as was said, those four Apostles in this honourable relation, as the standard-bearers of the Christian Israel, they that thus travailed to plant, and defend, and contend for the Christian faith over all Judaea, and in other cities where the Jews were, and, as long as they would endure to hear it, not departing to the Gentiles, but being so rejected by them and persecuted, they are now fit to be next to God about this throne, for the judging of the Jews. And that which some learned Jews have observed to be the meaning of those hieroglyphics (those four likenesses on the standards) all together, will here be applicable. There is little sense in that of Aben Ezra, that Reuben's standard, because he found Mandrakes, etc. or in that of the Talmudists, that there are four proud creatures in the world, the Lion among wild beasts, etc. All which are vain and ridiculous. And the account which Photius gives of this matter, Epist. 157. is little better. The most sensible explication of the hieroglyphic given by them is, that by the slowness of the Ox, the anger of the Lion, the swiftness of the Eagle, and the humanity, mercy, kindness of the Man, is meant the representation of God, as he was at first towards the Fathers in the wilderness, and to their posterity ever after, and even now when he comes to execute vengeance on them most remarkably, slow to anger and swift to mercy; the same in effect which is attributed to God by Joel, when he is considered in this very business of punishing this people, in the great and terrible day of the Lord, Joel 2. 13. the subject of this ensuing Vision. As for the truth of that which is thus supposed to be represented by it (viz. the great patience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God, expressed in the inflicting of these his judgements on the obdurate Jews, and the wonderful mercy in delivering the penitent believers) I shall only transcribe one passage from Eusebius, being his observation (after the setting down of the story) to this very purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is but justice to add the mention of that which will set before men's eyes the great mercy of the all-gracious providence of God, which forty years after their crucifying of Christ deferred the destroying of them, in which time, saith he, many Christians, Apostles and others (James the Bishop of Jerusalem, etc.) being then alive and among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as a strong hedge, or wall, to the place, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, God's visitation, did yet endure with much patience (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word compounded of the two things signified by the Ox and Lion, the slowness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Ox, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lion) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if so be at length repenting of what they had done, they might so obtain pardon and deliverance: where as the pardon and deliverance are the thing figured by the mercy of the Man. so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length, answerable to the (Eaglelike) swiftness to it; whensoever they repent, he instantly pardons. As for any more particular application of these four likenesses to the persons of those four Apostles, Peter, John, Paul, and Barnabas, as that Peter should be the Lion, both in respect of his fervour and fiery zeal, generally observed in him (notwithstanding his fall) and in respect of his primacy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospel, John the Eagle, in respect of his high speculations about the Divinity of Christ, in his Gospel, Paul the Ox, in respect of his labour more abundant than they all, and Barnabas the Man, in respect of his title of humanity, by which his name is interpreted, son of consolation; I shall not any farther insist on them, because they are but conjectural.  
V. 8. Six wings about him—] In this verse (which hath in it some difficulty of construction) it is first evident, that the phrase full of eyes belongs to the living creatures, and not to the wings; for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes, which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures, but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings, and so before it had been, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes: and so it appears by the use of the wings to cover the face and secret parts, and to fly; which cannot be applied to the circuit or ambience. Next, if the Greek be consulted, it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as in our ordinary Translation they are, the former joined with the six wings (six wings round about them) and the latter to the eyes (full of eyes within) but are both together to be joined with the full of eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is expressed by other words; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before and behind, here round about and within. The way of reconciling these distant phrases is, I conceive, by considering the two parts of a superficies, the convex or ambient part, that is, the circumference, and the concave or inner part. These two we know are opposedone to the other & are fitly expressed by either of these two pairs, the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about, the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within; and so again (being here applied to living creatures with their faces towards us) the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind, or the back parts, and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, the back parts of such creatures being most properly the convex, and the foreparts (especially when they have wings, and those wings make a king of half circle) being the concave superficies. And so by this account, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one, so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind, or on the back, there, be all one also. And accordingly it may be observed that ch. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts, as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about, which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one, as now we set them. What is denoted by these two sorts of eyes as they are applied to the Apostles, may perhaps be thus best resolved: The eyes before are an expression of their foresight, or prophetic Spirit; the eyes behind, those that look back to the Old Testament, and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jews to whom they were to preach, in showing them Christ in Moses and the Prophet's owned by them. The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within, as it is here all one with before ver. 6. hath made others guess, that their inward gifts may be meant by that, and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about. But that notion cannot be applied to before and behind, ver. 6. and therefore cannot reasonably be thought to have place here. Moses had foretold, that a Prophet should be raised up, that is, the Messias, and they that heard not him, should be cut off; and this the Apostles understood to be the present case of the Jews, saw this by their eyes behind them, and so by the many other passages in the Prophets to this same purpose: and besides they had many revelations now to this matter, and those are their eyes before, and accordingly wheresover they come, they warn all of this approaching destruction.    

CHAP. V.  
1. AND I saw note a in the right hand of him that sat on the throne, a book note b written within and on the back side, sealed with seven seals.]  
Paraphrase 1. And as God sat on his tribunal, or throne of judgement, behold there was in his right hand a book or roll (see note on Luk. 4. a.) full of writing on the inside, and on the backside, a great way down, and that rolled up, and on the outside sealed, that no part of it could possibly be read; and this roll consisted of seven rolls, one within another, and every one of them had a seal to it, ch. 6. 1. (This book of rolls containing in it the sealed, that is, secret decrees and purposes of God upon the Jews, which as they were foretold only by Christ, Mat. 24. Luk. 21, Mar. 13. so are they by him inflicted and executed upon them, and that an effect of his regal power, to which, after his crucifixion, he was by his resurrection installed.)  
2. And I saw a 
* mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strong Angel proclaiming with a loud voice, Who is worthy to open the book, and to lose the seals thereof?]  
Paraphrase 2. And I saw one of the Angels, of special dignity among them, making proclamation with a loud voice in these words, Who is able to unloose the seals of this book, and so to open it, to reveal to us what is contained in it?  
3. And no man in heaven▪ nor in earth, nor under the earth, was able to open the book, neither to look thereon.]  
Paraphrase 3. And it seems, no creature in the world was able to do it, for upon this proclamation to all, none pretended to it.  
4. And I 
† lamented greatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wept much, because no man was found worthy to open and to read the book, neither to look thereon.]  
Paraphrase 4. And my desire to know caused me to be much concerned and grieved at this, and so to make my complaint thereof.  
5. And one of the Elders saith unto me. Weep not behold the Lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to lose the seven seals thereof.]  
Paraphrase 5. And one of the Elders ch. 4. 4. that was in one of the thrones, one of them that sat with God in judgement, comforted me, and told me that Christ, known by those two titles, of the Lion of the tribe of Judah, Gen. 49. 9 and the root of Jesse, Isa. 11. 1. having, by his voluntary suffering of death, received this reward from his Father, to have all power given to him at his resurrection, and so from a slaughtered Lamb, being turned into a roaring devouring Lion, had this privilege among others bestowed on him by his Father, to reveal, yea and to execute the decrees contained in these volumes.  
6. And I beheld, and lo, in the midst of the throne, and of the four 
* living creatures  beasts, and in the midst of the Elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God, 
† sent into all the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sent forth into all the earth.]  
Paraphrase 6. This was farther exemplified to me: for I looked and saw what I had not seen before, a Lamb bloody, with wounds visible in him, as one that had been butchered, Christ crucified and risen from the dead, and so endued both with power to subdue his enemies (fitly expressed by this style of horns, see Luk. 1. n. and so used here ch. 17. 3.) and with all knowledge and wisdom to order it fitly, having instruments to execute his will, present, and ready pressed at his service, and also officers (Angels ch. 4. 5. and Zach. 4. 10.) to visit, and give him account of all that was done in Judaea and elsewhere, the persecutions which the Jews brought upon the Christians.  
7. And he came and took the book out of the right hand of him that sat upon the throne.]  
Paraphrase 7. And this Lamb, Christ, came and took the book out of God's hand, that is, received power from God, as the reward of his sufferings, to reveal and make known, and then to execute on that people those heavy judgements contained in those rolls.  
8. And when he had taken the book, the four 
* living creatures  beasts and four and twenty Elders fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the note c pravers of saints.]  
Paraphrase 8. And when this power was given to him, this being the instating him in that royal authority next to God himself (that is, setting him on the throne of judgement, called sitting at God's right hand, or reigning till he brought all his enemies under his feet) the four living creatures, by which the four Apostles were represented, ch. 4. 6. and the Elders that (ch. 4. 4.) sat on the four and twenty thrones about the Judge, gave all acknowledgements of supreme power to Christ, and every one praised and magnified God in these approaching judgements of his, and presented to him, beside their own lauds, the thanksgivings of all the believers then living, who had been persecuted, and denied the liberty of their Christian profession and assemblies (2 Thess. 2. 1.) by the malice of the Jews, but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space.  
9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every 
† tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kindred, and tongue, and people, and nation:  
Paraphrase 9 And in their names, and their own, they sang praises to him, acknowledging this dignity and regal power to be most worthily instated on him, as a reward of his sufferings, by which he overcame Satan, and redeemed all faithful believers, not only out of the power of sin and hell, but also of their persecutors on earth, bringing them to quiet haltionian days, giving them tranquillity, and liberty to assemble freely to his service, as a choice peculiar people of his (see note on ch. 1. d.) and accordingly concluding that this royal benefit they should now enjoy, through this act of vengeance (on Christ's and the Christians enemies, the obdurate Jews) which was here undertaken by him, ver. 6.  
10. And hast made us unto our God kings and priests: and we shall reign on the earth.]  
Paraphrase 10. And in their names, and their own, they sang praises to him, acknowledging this dignity and regal power to be most worthily instated on him, as a reward of his sufferings, by which he overcame Satan, and redeemed all faithful believers, not only out of the power of sin and hell, but also of their persecutors on earth, bringing them to quiet haltionian days, giving them tranquillity, and liberty to assemble freely to his service, as a choice peculiar people of his (see note on ch. 1. d.) and accordingly concluding that this royal benefit they should now enjoy, through this act of vengeance (on Christ's and the Christians enemies, the obdurate Jews) which was here undertaken by him, ver. 6.  
11. And I beheld, and I heard the voice of many Angels round about the throne, and the 
* living creatures  beasts and the Elders: and the number of them was ten thousand times ten thousand, and thousands of thousands,]  
Paraphrase 11. And I looked, and behold all the Angels of heaven in infinite multitudes attending on God, joined with the Apostles and Bishops in giving praises unto him.  
12. Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.]  
Paraphrase 12. And all said with a loud voice, All power, etc. are most worthily attributed to Christ as a reward of his crucifixion. All this dignity to himself and advantages to believers are a just reward of his sufferings, by which he hath dearly bought them.  
13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.]  
Paraphrase 13. And all other creatures in the world made the same acknowledgement (noting these judgements that should now fall on the Jews (as they were most just, so also) to be most seasonable, and infinitely advantageous to his people, who should be rescued by that means.)  
14. And the four 
† living creatures  beasts said, Amen. And the four and twenty Elders fell down, and worshipped him that liveth for ever.]  
Paraphrase 14. And a general adoration was paid unto Christ as unto God himself, noting this punishment of the Jews to be a just act of divine revenge on their crucifying of Christ, who being by his divine power raised from the dead, by the same destroyeth them, and preserveth his persecuted disciples.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. In the right hand] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon, but in the right hand of God, may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand, which supposeth it formerly to be in it. And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and therefore I see it is conceived by some, that the book was here brought, and laid by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on his right hand,) yet the promiscuous use of Prepositions in these books (answerable to the Hebrews, whose Prepositions are used more loosely and largely) will give a full answer to this. Now this is no nice consideration, but that which is of use to explain that which follows, of the Lambs taking the book out of the hand of God the Father. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For this book containing in it the decrees of vengeance and judgement upon the enemies of God, the crucifiers of Christ and persecuters of the Christian faith and Professors, and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings, and consequently the execution of these decrees of God put into the hand of the Son, whose coming and kingdom it is thence so often called, and this power being not again delivered up into the Father's hands till the end of the world, all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father, (and would not so commodiously be represented, if the book had lain by him, and had not been in his hand) and by his losing the seals, and opening the book, that is, bringing forth those judgements of God which lay folded up in his decrees, but were now to be remarkably executed by Christ.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Written within and on the backside] It may here be thought probable of this book, which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendered, written within, and sealed upon the back, and so that the seven seals were all on the outside of the book. But besides that the ordinary punctation, putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back, resists this, there be many other circumstances clear the other to be the meaning, that the book, or roll, was written within and on the backside; by within meaning the inner concave superficies of the roll, and by the backside the convex, which is outermost in rolling up, (see ch. 4. Note i.) As first, that in the process it appears that the opening of every single seal brings forth some representation, which could not be if all the seals were on the backside; for than they must all be opened before any part of the book could be discovered: and therefore it must be supposed that the main book or roll had seven rolls in it, and each of them sealed. Secondly, the phrase in this place refers to the like in Ezekiel, c. 2. 10. where a long succession of calamities is represented by a roll written within and without, that is, a roll written within throughout, and on the backside a great way down, yet leaving enough in the lower part of the backside to wrap up all that was written, and keep it from being seen; and so for sealing also. And that is perfectly appliable to the phrase here, written within and on the backside, but so, as there should be void space left to cover all, & to seal up all. Thirdly, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the backside here being all one with without in Ezekiel, and so fitly denoting not the outside of the roll when it was made up, or that part of the outside which appeared then, but the backside of the roll written on a good way, when the inside or foreside was all written on. This is fitly appliable to the matter here foretold at the opening of these seals, a long series of calamities which should fall upon this people, (just as in Ezekiel it was:) for that is the reason why a roll at any time is written on the backside, viz. because the inside (which alone is wont to be writ on) will not contain all that belongs to it; Scriptus & à tergo being the expression for a very long roll, or book, that it is written on the backside also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Prayers of Saints] Who the Saints are whose prayers are here mentioned, as odours, may appear, v. 10. where of them it is said, that they shall reign on the earth, that is, that the effect of the execution of these judgements of God on the enemies of Christianity, noted by the Lambs opening the book (Note a) should be this, that the Christians should thereby have a peaceable being upon earth, to assemble and serve Christ, (see c. 1. Note d.) By this it is evident that the Saints here are the Christian people upon earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not the Saints which reign in heaven. And this also is agreeable to the notion of odours, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by which their prayers are expressed: For those refer to the incense that the Priests were wont to offer in the Sanctuary, whilst the people prayed without, Luk. 1. 10. and their prayers supposed to go up with that incense to heaven. By this it also appears that the four living creatures, and four and twenty Elders, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which have here the vials in their hands, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as also the harps, the one to denote the prayers, the other the praises of the Christians, are the Apostles and Bishops of Judaea, (as in the laying of the scene appeared, c. 4. Note d. and g.) whose office it was to present the prayers and praises of the Christians to God: and so by all these together the Christian persecuted Church of Judaea, (and by consent with them, all other Christians over the world) are represented here, as those that had now their prayers heard, and those by the destruction of their persecuters turned into praises.    

CHAP. VI  
1. AND I saw when the Lamb opened 
* the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mat. 28. 1.  one of the seals, and I heard 
† the first of the four living creatures saying, as a voice of thunder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it were the noise of thunder, one of the four beasts saying, Come and see.]  
Paraphrase 1. And as the Lamb, that is, Christ, opened the first seal, which closed the first roll, I looked, and the first of those four living creatures called aloud to me, or in such a kind of voice as is wont to come out of thunder, when a voice is heard from heaven (see note on Act. 9 6.) saying, Come and see, or, Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews, Mat. 24. (set down here in this chapter in gross, and more particularly, as they have their execution, in the following chapters.)  
2. And I saw, and behold a white horse, and he that sat on him had a bow, and a crown was given unto him, and he went forth conquering, and to conquer.  
Paraphrase 2. And as I looked, me thought I saw a white horse, and one sitting thereon, that is, an Angel representing Jesus Christ (see c. 19 11.) now in another posture then that in which he had been, c. 5. 6. There he was a Lamb slain, now he is a King riding in pomp, (the white horse noting his glory) but this a spiritual King, the horse that he rides on being mystically the Gospel, in respect of the purity and gloriousness or divinity of its doctrine. And this horseman, or Prince, the Lord Christ, had a bow in his hand, that is, menaces and terrors held out against his enemies, before they be really inflicted on them, as the bow is first held in the hand, than the arrow prepared upon the string, before it be shot out at them: and he had a crown given to him, as to one now instated and installed in his royal office: and his business at the present was, that which was primarily proper to the white horse, the Gospel, to be the power of God to salvation to them that believe, to convert the Jews to the faith, and so to conquer and melt his crucifiers; and then for the future (as the Gospel is by consequence the savour of death unto death) to bring down, or destroy the obdurate, (these two being generally the ways of Christ's conquering in this book) and as the Jews, so after, the Romans, by converting some, and destroying others, conquering and breaking the infidelity of some, and then bringing down and destroying the impenitent.  
3. And when he had opened the second seal, I heard the second 
* living creature  beast say, Come and see.]  
Paraphrase 3. And when he had opened the second seal, which had the second roll under it, the second of the living creatures called to me to come, and behold what was represented there.  
4. And there went out another horse that was red: and power was given to him that sat thereon, to take peace from the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Premon: and note on Mat. 24 b. & Rev. 7. a.  earth, and that they should note a kill one another; and there was given unto him a great sword.]  
Paraphrase 4. And I looked and saw another horse red, or of blood-colour, & an Angel (as minister of God's judgements) sat upon him: and of him it was told me, that he had power given him to embroil the land of Judaea (see c. 7. 1, 9) with war, thereby to pour out a great deal of blood; and to that purpose, me thought he had a sword put into his hand, a presignification of the slaughters that should be committed by the Jews one upon another, see Mat. 24. 7.  
5. And when he had opened the third seal, I heard the third 
* living creature  beast say, Come and see. And I beheld, and lo a black horse: and he that sat on him had a pair of balances in his hand.]  
Paraphrase 5. And when he opened the third seal, which had the third roll under it, the third of the living creatures called to me, to come and see what was in that roll: and it was a third horse, black and soul to look on, and by that was signified a sore famine (which discolours the skin of men, and makes them look black, and sad, and dismal;) and to signify this, he that was on this horses back, the Angel that was executioner of this judgement, had a balance in his hand to weight corn, (as 'tis usual in time of scarcity, or approaching famine, when bread is distributed out to every one by weight, no more than is thought necessary to life.)  
6. And I heard a voice in the midst of the four 
† living creatures  beasts say, 
* a quart  note b A measure of wheat for a penny, and three measure of barley for a penny; and 
† injure not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see thou hurt not the oil and the wine.]  
Paraphrase 6. And from the midst of the four living creatures there proceeded a voice, as the prediction of some prophet, saying, The scarcity of corn is such, that the price of a man's days-labour will buy no more than is went to be thought sufficient for a man's food for a day, and if he eat that all himself, there is nothing left to provide for wife and children, much less for clothes for all of them, and so in proportion the price of barley; such scarcity there is of the necessaries of life for men and cattle: whereas of oil and wine (of which there is no necessity, the first might wholly be spared, and is of no use in such times of extreme dearth, and the want of the other might competently be supplied by water) there was store enough: the scarcity was to fall heavy upon the necessaries of life, but not on the superfluities, which is an expression of the heaviness, not lightness or supportablenesse of it.  
7. And when he had opened the fourth seal, I heard the voice of the fourth 
* living creature  beast say, Come and see.]  
Paraphrase 7. And upon the opening of the fourth seal, wherewith the fourth roll was sealed up, the fourth living creature called to me to come and see the representation contained in it.  
8. And I looked, & behold, a pale horse, & his name that sat on him was note c Death, and 
† hades followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hell followed with him: and power was given note d unto them 
* to kill upon the fourth part of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and 
† by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the fourth part of the beasts, so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the beasts of the earth.]  
Paraphrase 8. And it was a pale horse, and a rider thereon, signifying great death or mortality, whether by extraordinary ways of death, the sword and famine, or by that ordinary known way of pestilence, following (as ordinarily it doth) upon those two and sweeping away many. And these three horses, in the three last rolls, that is, sword, famine, and death or pestilence, (all named together in this matter, Mat. 24. 7.) should destroy the fourth part of the land of Judaea, men and beasts, or else should make such a vastation, that the wild beasts should increase, and be too strong for the inhabitants there. (And all this but a forerunner of the far greater destructions that should afterwards be wrought among them at the siege of Titus.)  
9 And when he had opened the fifth seal, I saw 
* beneath  note e under the altar the souls of them that were slain for the word of God, and for the testimony which 
† they had had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they held.  
10. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on 
* the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the earth?]  
Paraphrase 9, 10. And upon the opening of the fifth seal, I saw in the lower part of the Sanctuary, beneath the altar of incense, the souls of the Martyrs, (see ch. 7. 9, 14) that had been slain by the Jews, for their constant preaching of Chest, and this blood of theirs, like that of Abel, called to Christ, as a righteous and faithful Judge, for judgement upon those wicked men, who were guilty of all the blood of all the prophets (Mat. 23. 35.) even as far as to Christ himself and his Apostles, and other Christians afterwards, whom they persecuted also, and caused many to be put to death, Luke 21. 12.  
11. And white robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, which should be killed as they were, should be fulfilled.]  
Paraphrase 11. And this crying of their blood for instant justice was at the present answered with giving them white robes, acknowledgements of their constancy, and perseverance in suffering, and consequently a present state of blissful reward; this revenge of their blood being for a while, for some few years, deferred, till all the blood-guiltiness of these Jews should be filled up, all the other Martyrs slain, James the Bishop of Jerusalem, etc. and then should the vengeance come on these impenitent obdurate persecuters, see c. 7. 9, 10, etc.  
12. And I beheld, when he had opened the sixth seal, and lo there was a note f great earthquake, and note g the Sun became black as sackcloth of hair, and the Moon became as blood;]  
Paraphrase 12. And at the opening of the sixth seal, in that roll there was a representation of Eclipses of Sun and Moon, etc. figuratively to express great destructions, Ezek. 32. 7. Isa. 13. 20. Joel 2. 10. and 31. and ch. 3. 15.  
13. And the stars of heaven fell unto the earth, even as a figtree casteth her 
† latter figs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  untimely figs when she is shaken of a mighty wind:]  
Paraphrase 13. And the same was again signified by an appearance of falling stars dropping down as the withered figs, those that are of a second spring, and come not to be ripe that year, but hanging on the tree in the winter, are frost-bitten, and with a great wind are shaken down and fall from the tree, Is. 34. 4.  
14. And the heaven departed as a scroll when it is rolled together, and every mountain and island were moved out of their places.]  
Paraphrase 14. And by the appearance of great, black, gloomy clouds, covering the whole face of the sky, not a star to be seen any more than the writing is discernible in a roll folded up, (see note on Luk. 4. a.) and by the earthquakes ver. 12. whereby many hills and islands were moved out of their places, Is. 34. 4.  
15. And note h the Kings of the 
* land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth, and the great men, and the rich men, and the 
† rulers over thousands  chief captains, and the mighty men, and every bondman, and every freeman note i hid themselves in the dens, and in the rocks of the mountains;]  
Paraphrase 15. And the governors and great ones, of several degrees of power among the Jews, the Generals of the several factions among them, and every meaner person of all sorts, appeared in the vision to be in an horrible consternation:  
16. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the 
k. k.  wrath of the Lamb:]  
Paraphrase 16. And the guilt of the blood of Christ and Christians, which they had shed, and of which they wished that it might fall upon them and their children, now fell upon them, made them fly into vaults or caverns under grounds, and into walls, (according as it really fell out, and as it was foretold by the Prephets, Is. 2. 19 Hos. 10. 8. and by Christ, Luk. 23. 30.)  
17. For the great day of his wrath is come, and who shall be able to stand?]  
Paraphrase 17. As seeing this inevitable vengeance now falling on them.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Kill one another] The great intestine broils among the Jews, those especially of the Seditious and the Zelots, are at large set down by Josephus l. 4. and l. 5. De Bel. Jud. so great, saith he, that Vespasian on purpose deferred the siege of Jerusalem, that they might more easily be destroyed by their own then by the Roman's swords: see Luk. 21. 10. Thus about the twelfth of Nero, when Florus crucified (beside great multitudes of the ordinary sort) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius out of Josephus, many myriads of the most honourable among the Jews, there was, saith he, first in Caesarea, then in all Syria, such a disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, terrible tumult, of those that dwelled in the country against those that inhabited the cities, invading and laying them waste in a most hostile manner, that one might see whole cities full of unburied carcases, old men and children thrown dead together, women shamelessly uncovered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole Province full of inexpressible calamities. And the observation is once for all, Eccl. Hist. l. 2. c. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seditions, and wars, and mischievous projects one upon the neck of another, never left the city and all Judaea, till at last the siege came upon them. And at that very time when it came, three factions there were on foot among them, under three commanders, Eleazar, John, and Simon. And though Tacitus say that the approach of their enemy gave them peace one with another; yet Josephus, that was an eyewitness, relates it much otherwise, only that the three factions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were divided into two, by the oppression of the third, John upon the day of unleavened bread sending some into the Temple, under pretence of sacrificing, which killed Eleazar and butchered his party, and seized upon the Temple, where before Eleazar and his Zelots had fortified themselves. And however, though the seditious joined a while to repel the enemy, yet they soon returned to their former feuds, and one faction fight against the other, the weight and smart of both fell upon the communality, who were plundered by each of them. More of these civil combustions, and the fearful effects of them, we read of most notably in the time of the siege; when the scarcity began to pinch the besieged, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broke into all houses, tormented the possessors to bring out their provision. When mothers, 
† Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of josephus.  saith he, snatched victuals out of their babes mouths, in came the seditious, and snatched it out of theirs, and catching up the children which held fast the bits in their mouths, and would not let them go, they dashed them against the ground. Those that, to prevent them, eat up what they had before they could come to them, they used with most horrid cruelties, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking themselves to be injured by them who thus robbed them of their prey: And those that were ready to die through the famine, they would yet search more strictly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest they should have some food in their bosom, and only make as if they were famished, when they were not; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, horrible ways of torment did they use to find out food. And so true is that which is here said, of their killing one another, that saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would run through those that lay alive (but ready to faint) before them, to try their weapons. And the horridnesses of these practices of theirs upon one another was such, saith he, that if the Romans had delayed the work, the earth would have swallowed them up, or fire and brimstone would have fallen from heaven on them, as on Sodom. And though the whole faction of the Zelots were killed by Titus in the Temple (a part of which they fortified and defended) yet still after that, even to Adrian's time, we find mention of their frequent tumults, and butcherings of one another. But the particulars which are here in this place intimated, and the same Mat. 24. 6, 7. seem to be earlier than these, as being both here and there set before the famines, and pestilences, and earthquakes; all which, as they are both there and here mentioned, are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of their ensuing calamities, the signs and forerunners of them. And many such slaughters there then were in the latter end of Claudius, and throughout Nero's reign, caused by seditions and tumults, from time to time succeeding one another, and famines in like manner consequent to their seditious commotions; and so, as it is uncertain, so it matters not much in what point of time these here are placed. Only for the preventing of mistakes, we may proceed thus far in defining of this time; that the famine here mentioned cannot be that foretold by Agabus, nor consequently can the slaughters here mentioned be any preceding that, if what is here said be by way of prophecy. For that famine foretold by Agabus came to pass in the second year of Claudius which was before S. John's banishment can be imagined to be: For that S. John was at Jerusalem about the sixth of Claudius appears by Paul's finding him there, Gal. 2. 9 at his coming up with Barnabas from Antioch to the Council there. And that Claudius did not banish the Jews from Rome till after this, appears, Act. 18. where upon that occasion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aquila was but newly come from Rome ver. 2. at the time of Paul's being come from Athens to Corinth: and there must be some competent time intervening betwixt the Council and this: For after he separated from Barnabas, his business was in Syria, Cilicia, Derbe, Lystra, Phrygia, Galatia, Mysia, Troas, Philippi, Amphipolis, Apollonia, Thessalonica, Beroea and Athens. This banishment of the Jews from Rome, Orosius l. 7. c. 6. relates out of Josephus to have been about this ninth of Claudius. And that Claudius did any act against Christians before they were involved in that expulsion among the Jews, we have no ground or reason to affirm: But on the contrary Suetonius is clear, Claud. c. 25. that he banished the Jews that followed Christ. Which makes it reasonable to assent to the judgement of Chronologers, that in this ninth of Claudius John was banished from Ephesus to Patmos; all parts of the Roman dominions doing the same that was done at Rome. However, that John was not sent into Patmos before that famine, doth thus appear irrefragably; No manner of persecution fell upon the Christians from the Roman Emperor, or Proconsul, or Procurator, before they were stirred up by the Jews, the fountains of all the persecutions, saith Tertullian cont. Gnost. And the Jews stirred not up the Gentiles until, by the Apostles turning away from them to the Gentiles, they were incensed and provoked, Act. 13. 46. and that was after the death of Herod Agrippa, which was in the fourth of Claudius. And therefore supposing the exile of S. John to Patmos to have been toward this end of Claudius' reign, it is consequent that to that time also, and not before, these mutual slaughters must belong. And of this sort Josephus mentions very bloody ones, when the Sicarii raged in the time of Felix, Ant. l. 20. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at the end of that chapter he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that many of the Priests were in distress, and died for want; though because that famine seems to have been on the Priests only by the oppression of the high-priests, it is not certain that that is it which is here mentioned, but some other about that time, not particularly mentioned by him. And these slaughters wrought by these seditious persons as they are properly parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of pangs, Mat. 24. so are they to the second horse in this Vision. And presently after, the state of Judaea is so related by Josephus c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their condition may well be represented in this Vision, v. 8. where the power is given to them to kill upon the fourth part of the land with sword, and hunger, and death, the Jews never desisting from sedition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they kindled & accended a war. And this will be a fit season also in which to place the crying of the souls beneath the Altar, which must be somewhat before the murder of S. James the Bishop of Jerusalem, set down after the death of Festus, (and before Albinus entered the province, c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) and said to have raised great grief and indignation in all that had any sense of justice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that were most just in the city, and exact concerning the laws, took it very ill, saith he.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. A measure of wheat for a penny] Choenix is not any set measure, but hath often varied in several times, saith Waserus, Ant. men's. l. 2. c. 3. and doth ordinarily signify that proportion of wheat which will be sufficient for one man's food for a day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, it seems by the Gospel, Mat. 20. 2. the wages of a day's labour. And then the meaning of A choenix for a penny is, that a man's daies-labour shall but bring him in as much bread as he daily wanteth, all other necessaries for him, and even bread for his whole family, being wanting; for the choenix was but the proportion for one person. This signifies the beginning of a famine, the dearness of corn, as will be discerned if it be compared with the difference that is among us between the day-wages of a labourer, and the quantity of bread which is necessary for him; two pence in bread being thought largely sufficient for a single man's food, when yet his ordinary wages is five or six times as much: by which may be guessed the meaning of a choenix of wheat for a denary, viz. two pennyworth of bread (perhaps less) sold for a shilling, or every thing six times as dear as ordinary. And so this whole verse, and the rider of the black horse, with the balance in his hand, is an emblem of dearth beginning, though not yet rioting upon them, and so is most proper to be applied to the famines in Judaea, foretold by Christ, Mat. 24. 7. which yet were none of them comparable with those horrible straits of famine which befell them afterward in the siege, etc. See Note a.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Death, and hell followed] By death here, and Hades (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction) along with it, the pestilence is most probably signified, which follows the famines immediately, Mat. 24. 7. and so here in the end of this 8th ver. (sword, famine, death.) Death sure is pestilence, and that some particular pestilence, soon after the famines forementioned. Yet will it not be amiss to observe how properly this word (which signifies mortality in general, without defining the way of it) may be also set to denote some other of those prodigious slaughters which after fell upon the Jews, which could not be contained under either the sword or famine before mentioned. Of this sort there were many, that especially of the three myriads, that is, thirty thousand, which in a tumult at the feast of the Passeover were thrust and trod to death by themselves, as they ran tumultuously out of the gates of the Temple; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Unto them] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them here in the Plural seems to signify the three last horses and their riders, and so to denote sword, and famine, and pestilence, the same that was mentioned by Christ, Mat. 24. 7. as the beginnings of their sorrow, or pangs of a far heavier travail, which after followed: and so no doubt there was a completion of it, in such a degree as is here spoken of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the fourth part of the land; whether that signify to the destroying one tetrarchy or fourth part of the nation, (as it is certain it fell very heavy upon Galilee) or whether to the destroying very many in several parts of the nation, so that not all, but only a fourth part of the nation were thus visited by these destructions. This latter will seem the most probable, if it be applied peculiarly to that point of time which is parallel to the beginnings of sorrow, Mat. 24. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the beasts, if that be the right reading, will signify the prevailing of the beasts of the field, as a token and effect of a vastation in those places, where the sword, and famine, and pestilence had made such havoc, that is, in that fourth part of the land. But the King's MS. reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the beasts, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fourth part of beasts, answerable to the fourth part of the earth precedent; and then the meaning will be, that this destruction fell upon the cattle as well as men, as either in war, or famine, or pestilence it is wont to do. This hath thus far been said on supposition that what is described here belongs to the beginnings of sorrows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not the bitter pangs themselves. As for those, they were far more sharp and wasting, and infinitely above this proportion. The story is full of them. At the Passeover (to show the just judgements of God in avenging on them the death of his Son, at that very time wherein they crucified him) no less than 300000, which came up to that feast out of all Judaea, were shut up in Jerusalem, as in a prison, in that close siege of the Romans, which made the famine so soon to rage most furiously; and this whole number, being but a small proportion to the infinite multitude more of those which were in the city before, (for by Cestius' computation of the 255000 and 600 sacrifices offered at one Passeover, at the rate of ten persons to one sacrifice, the number will be near ten times as great as this now named, besides the unclean that were excluded the sacrifice) were all, one and other, destroyed either by the famine, or by the seditious and turbulent among themselves, killing the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under pretence they would betray the city, or by the pestilence, or by the enemy (when they were taken 
† Joseph. de Bell. Ind. l. 6. c. 8, etc.  foraging for food, and crucified great multitudes of them before the city) or at last taken captive by the besiegers. So that of those that fell by the famine and sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Josephus de Captiv. l. 6. c. 44. (as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he there casts up the sum to an hundred and ten myriads, that is, eleven hundred thousand. And for the rest of the 
† See Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seditious robbers and thiefs, as they were by their own accused and appeached, they were all put to death by Fronto a Roman, after the taking the city; and of those that were still left, those which were tallest and 〈◊〉, they were reserved for the triumph. Then of the rest that were above seventeen years old, many were sent prisoners to the works in Egypt, and many sent into the provinces to be destroyed in the Theatres, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, by sword and by wild beasts. And for all those that were under seventeen years old they were sold for slaves. And of these alone, saith he, the number was above nine myriads, that is, ninety thousand.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Under the Altar] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and c. 8. 3. must signify the altar of incense (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 1. 11. but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not of burnt-sacrifice, the whole place here represented from ch. 4. being the Sanctuary within the veil, where this altar of incense stood, that other of the burnt-sacrifice standing without in the court (see Note on Mat. 23. i) and so 'tis clear by the mention of incense, ch. 8. 3. To which purpose may be observed, what we find in 
* On Heb. ●. 7.  Theophylact, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used peculiarly for that censer which the Chief Priest once a year carried with incense into the Holy of holies, and that the standing altar in the Sanctuary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendered under the altar (as they that conceive it the altar of burnt-sacrifice, conceive also that the souls of the Martyrs do here lie at the foot of the altar, where the blood, which is the life of living creatures, is wont to be poured out) but in the lower part of the Sanctuary, beneath the altar of incense. Of this word see more in Note on ch. 11. a. As for the souls of those that were slain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by that phrase is signified their blood, (as the soul and the life is all one, and the blood is the life, Gen. 9 4.) and the blood of the slain is the effusion of their blood, (as the blood of Abel) the sin of murdering them. The same is after expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that were slain; for of them in the Masculine gender, and not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine, it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they cried saying, How long, etc. All which signifies no more but the sin of slaying the Christians, and the vengeance that in justice from God, and by the promise of Christ, was due to it: And the whole passage seems to allude to 2 Esdr. 4. 35. where the souls of the righteous ask in their chambers, saying, How long, etc. and the answer is, (as here) By measure hath he measured the times, etc. and, he doth not stir them, till the said measure be fulfilled; and ch. 15. 8. Behold, the innocent and righteous blood crieth unto me, and the souls of the just complain continually, and therefore saith the Lord, I will surely avenge, etc. And so here the great persecutions and slaughters of the Christians wrought by the Jews, added to their crucifying of Christ, provoked God's vengeance on them, which should shortly be poured out in fury, they still going on to slay more, James the Bishop of Jerusalem (known by the name of the Just) and others, whose slaughters, by their own confession, brought down that fatal destruction upon them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Great earthquake] Of the great earthquakes (in divers places, saith S. Luke) which were both in Asia and at Rome, see Eusebius in Chronico in the time of Nero, and Baronius, An. Chr. 68 Neronis 12. and so also of the Eclipse of the Sun; and of a star or comet like a sword, that stood over the city, and continued a year, and of a great light, that shined about the Altar and the Temple at nine of the night, upon the feast of unleavened bread, for half an hour together, and of Meteors that were seen through all the region, and of an apparition in the clouds of chariots and troops of armed men encompassing the city, and many the like, see Eusebius Eccl. Hist. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prodigies manifestly foresignifying the approaching desolation, and sermons as it were of God himself, which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sign of the Son of man appearing in heaven, Mat. 24. 30. And among these Meteors, the falling stars that are here described, v. 13. would go for no great rarity. But Arethas mentions some of the ancients, who interpret this earthquake here tropologically of Vespasian's siege of Jerusalem; and so it may well be understood, and by analogy all the rest also. See Note g.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The Sun became black] That the blackness of the Sun, and bloodiness of the Moon, and the falling of stars from heaven upon the ground, have a literal interpretation, of which they are capable, so as to note prodigies in the heavens, Eclipses and Meteors, etc. there is no doubt. But yet here they are sure brought to signify something else. For if these words be compared with Mat. 24. 29. to which they are perfectly parallel, it will appear that they are not a setting down the prodigies before the siege of Jerusalem, but that (that being set down, v. 15.) the darkening of the Sun, etc. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that tribulation, or pressure. All the question is, whether these here be only a general representation of slaughters and bloodshedding, which (because, when they are excessive, they may cause clouds and meteors in the air) are by some thought to be so expressed ordinarily in the Prophets, or whether they may not signify the falling of these judgements upon the Civil and Ecclesiastical state represented by Sun and Moon, and the whole multitude of that people signified by the stars of heaven: And the latter of these seems the more probable (see Note on Mat. 24. n.) for thus in the Prophets of the Old Testament it is ordinary, as when we read, for the iniquity of the people is the land darkened, and the like, that is, the glory and lustre of it destroyed. An eminent example, directly parallel to this, we have Isa. 34. 4. All the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, and all their host shall fall down as the leaf falleth off from the Vine, and the falling fig from the figtree; and my sword shall be bathed in heaven. And all this but a representation of God's judgements upon Idumaea, as in the next words it followeth. And so the host of heaven, Dan. 8. 10. is set to denote the Jews, which being supposed, the stars that here fall, will be the common people or multitude of that whole Nation, all expressed distributively in the words that follow, v. 15. the Kings and great ones, and the rich, and commanders of thousands, and the mighty, and every servant and freeman: see Note on Chap. 8. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. The Kings of the earth] That this prophecy belongs to the Jews, hath been cleared by other evidences, and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated the Kings of the land, and signify in this place those that had or assumed to themselves the greatest authority among them, and not in any stricter sense Kings, or Heads of the people: for that notion is not appliable to any that were at Jerusalem at this point of time, to which this Vision refers, (see Note i.) And proportionably must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men denote the principal that were then in the city. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the commanders or officers in their armies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the leaders of the several factions, as will appear Note i. (being elsewhere used for Roman officers of their militia.) And then the rich men, the bondman, and the freeman, make up all that were in Jerusalem at this time, expressed, as 'tis the fashion of the Scripture, by the several sorts of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Hid themselves in the dens] This hiding themselves in dens, or caves, is an expression of a great fear and consternation, and the thing that was foretold by S. Luke c. 21. 26. Men despairing for fear, and for the expectation of the things that were a coming on that people, and this there immediately attending the Gentiles treading down of Jerusalem, ver. 24. This makes it not so fit to apply it to their flying to the mountains, which was before the siege, or to those fears that were produced by the prodigies, the forerunners of the destruction, such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the promiscuous noise or voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us remove thence, which was generally thought to signify the departure of God from the Temple, adytis arísque relictus, for this still was before the destruction: but the passage to which this most punctually relates is that in the very time of destroying the city by Titus. For when the Temple was burnt, and the Priests hanged up, and upon an affront offered to Titus, (refusing to relieve, or take quarter from him) the soldiers were permitted to plunder and fire all; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Palace, where many had laid up their wealth, drive out the Romans thence, kill eight thousand of them, four thousand Jews that had gotten thither for shelter, plunder the place, and the whole lower city, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, retired to the upper city, Zion, the best fortified place, and there planted themselves. For the taking of this, Titus was fain to use engines of battery, and to that end to cast up works: And having done so, assoon as ever a piece of the wall was beaten down, of a sudden a strange fright and consternation took them, some crying out that the whole wall on the West was demolished, others that the Romans were entered, others that they saw them in the Towers; and such a change followed in the minds of all their leaders, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings, and mighty men, and commanders here, that they that were just now in the greatest pride and rage, and contempt of their enemies, and by the deceits of false prophets suborned by them, endeavoured to make all confident that they should have success, now trembled and quaked, and sought which way to fly: upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power of God upon impious men. For, saith he, the Tyrants of their own accords coming down out of their towers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quitted their garrisons, which otherwise no force could have been able to take. And a multitude of them endeavouring to get away, but being not able to do so, run into caves under ground, and into the foulest vaults, and so the Romans took the towers, and burned the houses, killed a multitude in the streets, without any the least opposition. And so the city was taken, this being the last act of that bloody tragedy, as here this hiding in the caves appears to be attended immediately with these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the great day of his wrath is come, and who shall be able to stand? answerable to the Romans setting up their ensigns on those towers at this point of time, and celebrating their victory with shouts and singing, as Josephus saith; adding, that when Titus came and saw these towers thus madly forsaken by the Jews, he wondered exceedingly, and left them standing for a monument of his strange success, when he demolished all other walls of the city. After this the Romans making a narrow search in all the noisome vaults and caverns, they killed whom they found there. And John, one of the Generals of the seditious, being almost famished in a vault, begged quarter, and was taken out, and kept in prison: and so Simon son of Gioras, the other of their Generals, having gotten into an inner vault, after some days his victuals failing, came out of the vault in his white stole and purple garment, and yielded himself to a Roman soldier that was left there. And him Titus reserved to be carried in triumph to Rome with him. And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seditious and robbers, so called from their short sword, (that is, the remainders of the two factions, the Zelots being before murdered by the former of them in the Temple) they were appeached by one another, and brought out, and either killed by the Romans, or kept to adorn the triumph, or sent as slaves into Egypt, or in the several provinces set to fight with wild beasts on the Theatres. So exactly true is it which is here said, that as the Kings and great ones, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every servant and every freeman, did thus hide themselves in the caves, as the final completion of this destruction. And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the stones of the mountains, have any farther peculiarity of signification, it may fitly be interpreted of the walls of the Temple, where Josephus saith the Priests hid themselves at the time of the fitting of the Temple by the Roman soldiers, from whence five days after they came out, being forced by hunger, and were brought to Titus, and put to death. To which purpose it is commonly known, that as the Temple is called the mountain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or hill, of the Lord, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signify walls that are made of stone, and so may probably signify Mat. 27. 51. the walls of the Temple, rather than the Tombstones. And if so, than their hiding themselves in the walls of the Temple, as Josephus relates, will be literally expressed by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stones of the mountains; or if not, yet prophetically and mystically it may thus be signified, as that which follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their crying to the mountains to fall upon them, is a prophetical expression to signify the sadness and direfulnesse of their present condition.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Wrath of the Lamb] The anger of the Lamb, and the great day of his anger here, v. 16, and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thine anger, ch. 11. 18. are set to express this vengeance on the Jews, whereof the crucifixion of Christ was so great and particular a provoker. Hence is it that in the Gospel 'tis called the kingdom of God, and the coming of Christ, and in Josephus and Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divine visitation, Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destruction from divine vengeance, c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God, ibid. and all this from S. Luke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ch. 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, days of vengeance from God, poured out upon them remarkably for what they had done unto Christ. And one phrase yet more eminent there is to the same purpose, Rev. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the war of the great day of God that ruleth all, that is, the bloody destruction which this just judgement of God brought upon them, for their crucifying of Christ, and persecuting and killing of Christians.    

CHAP. VII.  
1. AND after these things I saw four Angels standing on the four corners of note a the 
* land  earth; holding the four winds of the 
† land  earth, that the wind should not blow on the earth, nor on note b the sea, nor 
*. on every  on any tree.]  
Paraphrase 1. After the general view and description of God's vengeances on the Jews, succeed now the particular executions of them: and therein the first thing that was represented to me, was, Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction, who are therefore first to be marked (as the houses of the Israelites in Egypt, that the plague may pass over them) and so secured before the vengeance break out upon them in common. This is here thus expressed in vision; I saw, saith he, four Angels that had power to bring punishments, famine, etc. (foretold c. 6.) upon Judaea, but making stay before they would do it, not permitting any of these mischiefs as yet to break out upon them.  
2. And I saw another Angel ascending from the East, having the seal of the living God: and he cried with a loud voice to the four Angels, to whom it was given to 
† injure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hurt the earth and the sea.  
3. Saying, Hurt not the earth, neither the sea, or the trees, till we 
* shall seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have note c sealed the servants of our God in their foreheads.  
Paraphrase 2, 3, 4. And whilst this was a doing, I saw another Angel coming on a message from Christ (entitled the East, or rising Sun, see note on Luk. 1. s. and Rev. 16. f.) with a writing sealed (an ordinance or commission from God) in his hand, that they proceed not to any such act of mischief, till the believers, or orthodox, pure, steady Christians be sealed, that is, put into a safe condition, that they partake not in that destruction. And these that are thus sealed, and so-preserved, though they are a very small despicable number, in respect of the far greater number of those that were destroyed, only a remnant, as Noah's family of the old world, or Lot's of Sodom (see Luk. 17. 27, 29. and note on Mat. 24. k.) are yet fourteen myriads and four thousand, that is, a great number, (not precisely so many, or just 12000 and no more, of every tribe;) and these were by God's appointment to be secured, before the judgements were to break out upon that people.  
4. And I heard the number of them which were sealed: and there were sealed an note d hundred and forty and four thousand, of all the tribes of the children of Israel.]  
5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.  
6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.  
7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.  
8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.  
9 After this, I beheld, and lo a great multitude, which no man could number, of 
† every nation, and tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands,]  
Paraphrase 9 After this immediately I saw all the orthodox, pure, constant Christians, whether Jew's or Gentiles, every where dispersed, of all nations, that had continued thus long under persecution of the Jews, see v. 14. looking up with faith and constancy to Christ, attending this vengeance of God on the unbelieving Jews, and owned, and acknowledged, and rewarded by God, as those that had stuck to the faith, and persevered constantly, Mat. 24. 13. though they had not resisted unto blood, Heb. 12. 4.  
10. And cried with a loud voice, saying, note e Salvation to our God, which sitteth upon the throne, and to the Lamb.]  
Paraphrase 10. And these praised God for his deliverance (as the Martyrs called for vengeance c. 6. 9) acknowledging all their delivery to be imputable, as a most remarkable act of mercy, to God the Father, and to Christ on whom they have believed.  
11. And all the Angels stood round about the throne, and about the elders, and the four 
* living creatures  beasts, and fell before the throne on their faces, and worshipped God,  
12. Saying, Amen. Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God for ever and ever, Amen.]  
Paraphrase 11, 12. And a multitude of Angels stood waiting on God, and encompassing the Bishops of Judaea, (which were, together with the Apostles, to be gone out of the Country at this time, and so to partake of this delivery) and they joined with them in this rejoicing, and blessing of God.  
13. And one of the Elders answered, saying unto me, What are these that are arrayed in white robes? and whence came they?]  
Paraphrase 13. And me thought, one of the Bishops asked me, who I thought those were (or whence) that were in the white garments of unspotted innocence, v. 9  
14. And I said unto him, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.]  
Paraphrase 14. And I told him I knew not, desiring him to tell me. And he told me, saying, These are the Confessors (though not Martyrs) ver. 9 that ventured their lives for Christ in the confessing him constantly.  
15. Therefore are they before the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne shall dwell among them.]  
Paraphrase 15. Who shall therefore live to enjoy, some tranquillity, and peaceable assembling, to serve him in the Church: see 2 Thess. 2. 1. and Rev. 5. 10.  
16. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any 
* scorching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heat:]  
Paraphrase 16. They shall no more be persecuted or restrained from assemblies: see Isa. 49. 10.  
17. For the Lamb which is 
† about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the midst of the throne 
* shall rule them, or, be their shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.]  
Paraphrase 17. But live peaceably in Christ's fold (see Psal. 23. 2.) and having sown in tears, they shall now reap in joy the fruits of their patience and perseverance, (see Isa. 25. 8.) a peaceable time of serving God, (Such as the Christians had in the days of Vespasian and Titus, after the destruction of the Jews.)  

Annotations on Chap. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. The earth] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth, or land, signifies not the whole world, but particularly the land of Palestine, in many places of the New Testament, according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews, see Note on Mat. 5. b. and so in like manner the four corners of the land, Ezech. 7. 2. Thus saith the Lord God unto the land of Israel, An end, The end is come upon the four corners of the land. And so sure 'tis very generally, almost constantly, taken in this book, and accordingly is to be rendered, the land, and not the earth, as in the fifth commandment, and in the Prophets generally, the Hebrew is wont to be rendered; and in the latter part of this verse, where 'tis set opposite to, or distinct from the sea, etc. it may possibly signify Judaea, or that part of Palestine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The sea] If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea here be taken for any part of Palestine distinct from Judaea, it may then seem to signify that part of the country which was near the sea, or lake of Genesareth (see Note on Luk. 8. c.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Capernaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the seaside, Mat. 4. 13. in the borders of Zabulon and Nephthali. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the seaside, v. 15. This sea was the sea of Tiberias, Joh. 6. 1, & 23. etc. 21. 1. the city Tiberias being by Herod built in the prime part of Galilee, saith Josephus, Ant. l. 18. c. 3. And so under this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea, Galilee may be described, of which there was a Tetrarch under the Romans, and that different from the Procurator or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governor of Judaea, Luk. 3. 1. as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the land and the sea, are set differing one from the other (see Note on Luk. 21. e.) And then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tree which is added, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that also may signify that country wherein the trees did principally grow, and that may be the tetrarchy of Abyla, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abylene region, Luk. 3. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that, saith Josephus, and the region about that, which made up Lysanias' tetrarchy, was situate in Libanus, which is so famous in Scripture for trees. See Josephus Ant. l. 18. c. 4. But the truth is, all these together, land, and sea, and trees, may perhaps signify no more but the whole people of the Jews, without any nicer consideration of different countries in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. Sealed the— in their foreheads] This sealing in the forehead is the same that is mentioned in the prophet Ezechiel, c. 9 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is thought, either for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law, or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance (and so Theodotion renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter Tau, noting the promise of deliverance that is ascertained to such penitents or obedient servants of God when all others are destroyed, for that this is the use and meaning of sealing, see Note on Ephes. 4. g.) And that this was most remarkable among the Jews at this time, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appears, not only by the frequent mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that escape, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliverance or salvation, often showed to belong to this matter, and again by the plain prediction of Christ, one shall be taken and another left, and many the like; but by that passage in story (mentioned on Mat. 24. 26.) how Gallus having sat down and besieged Jerusalem, neglected many opportunities of taking it, and in the very next month raised the siege, recalled the army again, by which means the Christians that were in the city, remembering Christ's words, When you see Jerusalem encompassed with armies, then let them that are in Judaea flee to the mountains, (and perhaps admonished by the voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us go hence, thus understood) immediately removed out of the city, and indeed out of Judaea, and went to Pella (see Euseb. Hist. Eccl. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) and were dispersed some in Europe, others in Asia (see Note on joh. 7. d.) and at Titus' besieging the city there was not one Christian left in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  See Josephus de Bell. Jud. l. 2. c. 22. etc. and Note on Mat. 24. g.  
V. 4. Hundred forty and four thousand] This number of an hundred forty and four thousand, or the proportioning it so equaliy between twelve Tribes, must not necessarily be taken in a literal sense, that there were just so many Christians in Judaea, that went out and were delivered at the time of the approach of those judgements, or those so equally divided by Tribes; but (as in Prophecies 'tis ordinary) a certain number for an uncertain, and an obscure representation made: And perhaps all that is to be understood by, or concluded from this number, is no more but the demonstration of the truth of what Christ had said, in answer to the question, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whether the number of the Jews which should escape were, in proportion to the others, a small or great number. For there is advise to them of entering in at the straight gate; and so also the Prophet's frequent mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant that should escape, doth demonstrate, that of the Jews there should not be found many in proportion which should be delivered from this wrath to come, by escaping out of that wicked generation. For though Christ after his own ascent left his Apostles to preach over all the cities of Judaea (to rescue them yet, if it were possible) before this vengeance should break out upon them; yet it seems by his own prediction Luk. 18. 8. that after all this there should be found but little faith, that is, few believers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of Judaea, at the time of the Son of man's coming in judgement upon this people; few of that nation would sincerely repent and come in and adhere to him. There were indeed many of that nation which received the faith, three thousand converted at one sermon of S. Peter's, Act. 2. 41. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as 'tis there said ver. 47.) every day there was a proportionable addition of them, and so the Bishop of Jerusalem tells Paul, Act. 21. 20. that there were many myriads of believing Jew's there. And Eusebius, mentioning Justus the third Bishop of Jerusalem, faith, that he was one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the so many myriads of Jews that believed in Christ at that time, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (and accordingly the number which is here said to be sealed, comes to above fourteen myriads, which is no small number.) But yet of all these it must be observed, First, that many of the believers, being also zealous for the law, Act. 21. 20. fell out with the Apostles and Christianity itself when it came in competition with the Mosaical observances, and fell off to the Jewish and Gnostick part, when the persecutions fell upon the orthodox Christians, and accordingly were after destroyed with the unbelievers at this coming of Christ. Secondly, these many were yet few comparatively, or in proportion to the far greater number which held out obdurate, or else, as temporary professors, fell off again in time of persecution for the faith. And this will appear to be very fitly expressed here by this number of an hundred forty & four thousand. For, for the multitude of that people, we may make some guess at it, 1. by the account which Cestius brought Nero. He, when he had that Prefecture, being willing to give Nero an advertisement of the strength of that nation (because Nero so contemned it) laboured to make use of the High-priest's Arithmetic to that purpose, and he did it thus. At the feast of the Passeover they numbered the sacrifices that were brought to Jerusalem at that time, and found them to be 25 5600. Now of those Paschal sacrifices it must be remembered, that each of them was eaten by a society, consisting perhaps of twenty, but at least of ten persons. At the proportion of ten to a sacrifice the number of those that did partake of these sacrifices must be 2556000. 2dly, it must be remembered also, that none had to do in those sacrifices but those which were pure and clean at that time, and therefore besides this number of these that did partake of them, it must be resolved that there was a very great number more which did not partake; all the leprous, all the women that were under any pollution, all the men to whom any thing in like manner had befallen in the night, all that were under any infection, etc. these were excluded from that former number, & in the account must be added to it: & then 'twill appear what a small number this was of 144000. out of all Judaea, in proportion to the whole people at that time, not above a thirtieth part at the highest valuation imaginable, perhaps a yet far more disproportionable number. Here if it be demanded, why the tribe of Dan is not numbered among the tribes, and Levi is; the answer for Levi will be clear, That though that tribe had no part in the division of the land, & so could not be numbered there, yet in Christ their portion was as good as any, and therefore were not here to be omitted. As for the tribe of Dan, it may be, because long before that time that tribe was either destroyed or brought very low, say the Jews; and so indeed it appears that it was not numbered among the rest of the Tribes, in 1 Chron. 2. or the following Chapters.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Salvation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is the word which most properly signifies this deliverance of them that are said to be sealed, that is, of the penitent Jews, or sincere orthodox Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant, (see Rom. 11. 26. and Note on Rom. 13. b.) and then the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to God will be obvious, the imputing this deliverance to God, acknowledging it his special act, giving him all the praise and honour of it.    

CHAP. VIII.  
1. AND when he had opened the seventh seal, there was note a silence in heaven about the space of half an hour.]  
Paraphrase 1. And after these six rolls and seals c. 6. containing the several previous judgements that were to fall on the unbelieving Jews, and the prodigies foregoing, and predictions of utter destruction that should fall upon them; follows now the seventh roll and seal, and on the opening of that there was a representation of the service in the Temple at the time of offering incense. For first I perceived an universal silence for half an hour, that is, the people praying by themselves silently in the court (as they are wont to do, while the high priest is offering in the sanctuary.)  
2. And I saw the seven Angels which stood before God; and to them were given seven note a trumpets.]  
Paraphrase 2. And the seven Angels or officers that waited on God, chap. 1. 4. like so many priests in the Temple, sounded their trumpets.  
3. And another Angel came and stood at the altar, having a note a golden censer; and there was given unto him much incense, that he should 
* give is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  offer it with the prayers of all saints upon the golden altar which was before the throne.  
4. And the smoke of the incense which came with the prayers of the saints, ascended up before God out of the Angel's hand.]  
Paraphrase 3, 4. And another Angel, as the high priest, offered up the incense with which the people's prayers are supposed to ascend to God. By this signifying the prayers of all faithful people, persecuted by these obdurate Jews, to have come to God's ears, and to have found admission there.  
5. And the Angel took the censer, and filled it 
* from the fire of the altar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with fire from the altar, and cast it 
† on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into the earth: and there were note b voices, and thunderings, and lightnings, and an earthquake.]  
Paraphrase 5. And as an effect or consequent of that, that is, of that persecution, and their prayers for deliverance (not for this vengeance) it is, that the Angel fills his censer with fire from the altar of burnt-offerings, that is, with the wrath of God (so oft expressed in the Prophets by fire) and that wrath consuming, (such as the fire that consumed the burnt-sacrifice totally) and cast it upon all Judaea; and the effects of that were voices, and thunders, (that is, noise of thunder's) and lightnings, and earthquake, that is, great, heavy, sudden, wasting judgements upon that people, represented here in general, but particularly set down in the consequents of the sounding the seven trumpets.  
6. And the seven Angels, which had the seven trumpets, prepared themselves to sound.]  
Paraphrase 6. Then the seven Angels set their trumpets to their mouths, every one, and were ready to blow, and did so, one after another, each of which hath a several signification in it.  
7. The first Angel sounded, and there 
* was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  followed hail and note c fire mingled with blood, and they were cast upon the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth: 
* the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the third part of the earth was burnt up, & the third part of the trees.  and the third part of trees was burnt up, and all note d green grass was burnt up.]  
Paraphrase 7. And when the first sounded, I saw falling upon Judaea hail and fire mingled with blood, a fit emblem of seditions and commotions, and they sell upon Judaea, and wasted it in a bloody manner: And the obedient meek pious Christians that would not join with them in their seditious practices, were terribly plundered and wasted by them. And this fell heavily upon the Tetrarchate of Abylene (see note b. on chap. 7.) as well as upon Judaea.  
8. And the second Angel sounded, and as it were a great mountain burning with note c fire was cast into the sea; and the note e third part of the sea became blood.]  
Paraphrase 8. And upon the second Angels sounding there was another representation of a great multitude of the same or like seditious persons, rising in Galilee, and the suppressing of them cost a great deal of blood, consumed a great multitude of Galilaeans,  
9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.]  
Paraphrase 9 Made a great destruction of men, and vastation of the most eminent cities there: see note e.  
10. And the third Angel sounded, and there fell a great star from heaven, note c burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters:  
11. And the name of the star is called note f Wormwood, and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter.]  
Paraphrase 10, 11. And upon the sounding of the third, an eminent person taking upon him to be a Captain among them, and drawing many after him, raised a sedition in the lesser cities and towns of Galilee: see note e. And this sedition was a bitter pernicious one to those that joined in it, brought a force from the Romans, slew a great multitude more in those parts of Galilee.  
12. And the fourth Angel sounded, and the third part of the note g sun was smitten, and the third part of the moon, and the third part of the stars, so as the third part of them was darkened, and the day 
† appeared not the third part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shone not for a third part of it, and the night likewise.]  
Paraphrase 12. And upon the sounding of the fourth, I saw the representation of a great judgement falling upon the holy city, a siege and attempt on Jerusalem itself.  
13. And I beheld and heard an 
* or, Eagle, for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Angel flying through the midst of heaven, saying with a loud voice, note h Woe, woe, woe to the inhabiters of 
† the land, from the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the earth, by reason of the other voices of the trumpets of the three Angels which are 
* ready to sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet to sound.]  
Paraphrase 13. And a Prophet denouncing three horrible woes against the whole nation, which should particularly be set down in the three representations which should be ushered in by the three other Angels still behind, which would not be long before they sounded; the first of them belonging to the forerunners immediately before the last siege and destruction of Jerusalem, the second to that siege itself, the third to the sad events following it.  

Annotations on Chap. VIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. s1. Silence in heaven] The manner of offering of incense is here described by way of vision, the Highpriest offering it upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Temple, the Priests shouting and blowing with the Trumpet, and the people meanwhile praying without by themselves, every one silently in the court; which prayers of theirs are supposed to go up to God with the incense, v. 4. (a description of this see Note on Luk. 1. 10. e.) These prayers of the people are here first set down by the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, silence in heaven for half an hour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Temple being sometime expressed by heaven, sometime by the host of heaven, that is, the Sun, Moon, and Stars (see v. 12.) and the silence there being the private prayer of the people in the court, Luk. 1. 10. and the time of half an hour being the space that those prayers used to continue, while the Priest continued within at the Altar in the Temple, and after which he used to come out, and pronounce the blessing on the people, and dismiss them, but till then they stayed and prayed, see Luk. 1. 21. And if beside this primary and literal, any secondary mystical sense of this phrase, silence in heaven about half an hour, need to be observed, it may not unfitly be this, that it denote a short amazement in the faithful persevering Christians, joined with an awful reverence of the Divine Majesty, and compassion of their native country, upon the apprehension of the calamities now to be inflicted. These might justly provoke a sadness and an amazement. But then the consideration of God's glory, arising out of this his justice upon the impenitent, and also of the merciful deliverance of the faithful, not only from this misery, but even by means of this misery, (the destruction of the persecutors being the release of the persecuted) these make the amazement and compassion not to remain long, and so the silence to be for a short space. But this by the way, as a descant, not an interpretation. Then next, the trumpetting of the Priests, the sons of Aaron, Ecclus 50. 16. is here expressed by the seven trumpets given to the seven Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 2. then the High-Priest's offering the incense is described by the other Angel having the golden Censer, etc. v. 3. And all this representation was here fitly set in the Vision to signify the prayers of the true faithful Christians, and their acceptance with God, to which is consequent their deliverance; while all other the impenitent unbelievers have this vengeance poured down upon them, nay, as an effect of the hearing these prayers of the godly (though they prayed not for judgements on the rest) is the very vengeance on the wicked, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who persecute the godly, (as when Abel's blood is said to cry to heaven for vengeance against Cain,) for so every where most bitterly did the Jews persecute the Christians. See Note on c. 2. b. & Gal. 6. 12.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Voices and thunderings and—] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders are all one (from the equivocalnesse of the Hebrew word, which signifies both) hath been often said; and so here, by these two words there is no more meant then either of them would have imported, thunder; to which lightning and earthquake are fitly joined, to signify in general the judgements of God, and vengeance on this people, which are more specially described and represented under the sounding of the seven trumpets that follow, and the productions of each of them. And though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earthquake here mentioned, may fitly signify the commotions and stirs which are prefigured by the three first Angels, (see Note c.) yet this verse here, belonging equally to all that follows, and not peculiarly to those three, will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described, (& so the earthquake will signify a shaking, preparative to a fall and desolation) then by any such propriety of the earthquake, be thus confined.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Fire] What is signified by the soundings of the three first Angels here, will be guessed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire, observable in each of them here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire joined with the hail precedent, (and then blood superadded to both of them) A mountain burning with fire, v. 8. and a star burning as it were a lamp, v. 10. Now there is nothing more fitly resembled by fire, than sedition or rebellion is. All kind of contention being indeed a fire, & ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combustion: but the greater it is, as rebellion is of all others the greatest, the better it deserves that title: & this, because as a little fire sets a whole house, a whole kingdom, a whole world on fire, Ja. 3. 5, 6. and beginning from very small sparks ascends quickly into a very great flame; so sedition began by one, secretly steals on and increases, draws whole multitudes unto it, and then, as fire also, devours and destroys wherever it comes, lays all waste before it. Now it is observable in the Jewish records of those times, how full the history is of two sorts of most violent disturbers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Seditious and the Zelots. And though the fire here might properly enough belong to either of these, yet it is very fit to make a distinction between them in the predictions here, as we know there is in the histories of them. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or seditious, stirred up rebellion against the Romans, pretending and designing to cast off that yoke of their Conquerors, under the conduct of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false Christ's, which undertook to redeem Israel out of their slavery. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots exercised tyranny, and all manner of cruelty upon their own countrymen. The latter of these were immediately before the siege, and in time of the siege, and are described by the Locusts most fitly, c. 9 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But the former, the Seditious, which raised those stirs and tumults, which caused the Romans to send armies to the subduing of them, and so were the foundation of that bloody wasting war, and by several degrees promoted it, are the subject of this part of the Vision, upon the sounding of the four first Angels. Of this sort was the Egyptian Impostor mentioned Act. 21. 38. and more largely by Josephus (Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21.) who led after him to mount Olivet thirty thousand men, meaning from thence to force his passage into Jerusalem, and seize upon the Roman guards, and possess himself of the city, but was prevented, and discomfited by Felix about the end of Claudius' reign. But this is somewhat too early to be referred to here. That which seems most probable is, That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture, and the Jews sufferings under him, then under Gessius Florus his successor, as also the spoiling of Galilee by Sestius Gallus Perfect of Syria, to which fitly follows the siege, and attempt of Gallus on Jerusalem, the importance of the sounding of the fourth trumpet. Under Albinus and Florus the Jews were much grieved and provoked, and broke out into seditions: see Joseph. Antiq. l. 20. c. 9 and De bell. Jud. l. 2. c. 13. and so forward. Upon this the war began in the second year of Florus' Procuratorship, in the twelfth of Nero, saith Josephus, Ant. l. 20. in the last chapter. This Florus having exercised much cruelty on the Jews in Caesarea, on occasion of a sedition there (De bell. Jud. l. 2. c. 25.) cometh with an army to Jerusalem, kills a great many, taketh and scourges many of the best and noblest of the Jews, and hangs them up. They of Jerusalem send their complaints to the Governor of Syria, Sestius Gallus; he sends Politian to see how it fared with them; Politian meets King Agrippa coming from Alexandria, enters Jerusalem with him, sees and returns an account to Sestius Gallus, upon which they hope for relief from him, but in vain. King Agrippa makes an Oration to quiet them, and persuade them patience, subjection to the Romans, and obedience to Florus, till the Emperor should send another in his stead: Upon this Oration they break out violently against the King, reproach him, and drive him out of the city. About the same time they seize upon the fort called Massada, kill the Romans, and put in a garrison of their own; and Eleazar son of Annas the high-Priest rejects the Emperor's sacrifices, and refuseth to offer them according as was wont. The chief men, and all that loved peace, betook themselves to the upper city; the forces of the Seditious seized on the lower and the Temple, from thence broke in upon the upper, burned the high-Priest's house, and King Agrippa's palace, took the tower called Antonia, killed all the garrison of soldiers there. At the same time there is a great slaughter of Jews in Caesarea, and the Jews over all Syria rise up against the people of the country, and great slaughters are committed on both sides, Jos. l. 2. De bell. Jud. c. 13. etc. This occasions Sestius his coming with a great army into Palestine, and after the destroying of some towns of the Jews, he besieges Jerusalem at the feast of Tabernacles. This siege of Jerusalem being the close of what befell the Jews, by reason of the Seditious, may most fitly be resolved on to be the interpretation of the smiting the third part of the Sun, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Moon, and stars, so as to darken them, and diminish the lustre both of day and night, which are all but phrases to signify a pressure and a sad condition which befell Jerusalem. But because the city was not to be taken by this siege, but by the especial providence of God, Sestius against all reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus, raised this siege, by that means to give opportunity to the believers to obey Christ's directions, Luk. 20. 21. and to fly out of Judaea to the mountains, and withal, to make the judgement far more terrible on the rest, 
see note on c. 9 a.  (by the famine that after followed) than it would have been if it had at this time been taken (as easily it might have been) therefore follows in this point of time, most fitly, the Angels flying through the midst of heaven, v. 13. and crying, Woe, woe, woe to the inhabitants of Judaea, by reason of the other voices of the trumpets of the three Angels which are ready to sound. Upon which, saith Josephus, before the coming of the fatal final siege, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of the eminenter Jew's, as from a ship ready to sink, swame out of the city. Thus saith Eusebius l. 3. c. 5. that there was an Oracle, or Prophecy, delivered to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good men, or Christians, that they should go out of the city before the war should rage, and go to Pella; and so Epiphanius De pond, & mens. that before the city should be taken by the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the believers were warned by an angel (as here it is an angel flying) to go out of the city, which was now ready to be utterly destroyed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Green grass] What is here distinctly meant by the green grass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be but conjectured; and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgements are described by a fire, (as here) falling and devouring every green tree, and every dry. What is the meaning of this, appears, ch. 21. 3. I will cut off from thee the righteous and the wicked; where the righteous are evidently described by the green, as the wicked by the dry tree. Thus Luk. 23. 31. it proverbially signifies, If they do these things in a green tree, what shall be done in a dry? If the righteous escape so hardly, where shall the ungodly and sinners appear? And the elegance and significancy lying not in that of the tree, but of the greenness, that doth as fitly hold in the grass, as the tree. And thus it is clearly used, c. 9 4. where the grass and green thing & tree are opposed to those that have not the seal of God in their foreheads, and so are the righteous opposed to the impenitent, and particularly the Christians in Judaea, on whom the violence of these tumults and seditions fell heavily, as those which were hated by the Jews, and which would not take up arms with them, and join in their seditious ' practices.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Third part of the sea became blood] That the tumults and rebellions of the seditious are here represented by these three first Angels, is more manifest than what those seditions particularly were which are denoted by each of them. Our Saviour saith of these times, that many should arise, and deceive many; and the event hath confirmed it. At every turn some or other arose and undertook to lead them out, and nothing is to be met with in the stories of these times but the raising of seditions among the Jews, & the coming of the Romans to suppress them. And therefore it is not needful to distribute these several representations of the three first trumpets, and apply them severally, but to understand them in gross of this matter. Yet supposing (what hath been showed, Note b. on c. 7.) that the sea here (noting the sea or lake of Tiberias) may signify Galilee, it will be commodious enough to understand this of that sedition raised in Galilee, which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time, saith Baronius cut of Josephus, he subdued the Galileans, Gentem fortissimam, totius Palaestinae potentissimam & munitissimam, the most valiant, powerful and best fortified country of all Palestine. Which action of his being so considerable & remarkable for the slaughter of above an hundred thousand, and the carrying above forty thousand Jews captive, may fitly be here represented under the third part of the sea becoming blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the dying of the third part of the creatures, that is, Jews, in the sea, that is, of Galilee, and the third part of the ships, that is, of the cities, which are to a country as ships to a sea, the places wherein men live and ● affick, and wherein they are fortified against enemies, as by ships against the violence of the sea. And this slaughter falling upon the whole region of Galilee, and not only on the cities thereof, may probably be meant by the Vision that follows the sounding of the third Angel also, the star that burned, and fell upon the rivers and fountains, which are to the sea as towns and villages to the cities, and of which a third part became wormwood, v. 11. And if it be necessary to define who it was who is described by the great star from heaven, burning as it were a lamp, it may fitly be affirmed to be Josephus the son of Mattathias, the leader of those of Jotapata; but this not personally, but he and his forces together, who made a very valiant resistance to Vespasian's army, but by doing so brought great slaughters upon them, as is particularly and exactly set down by Josephus, l. 3. De bell. Jud.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Wormwood] Wormwood is in Scripture sometimes used to express that which infecteth others, infusing its bitterness into them; and so it may signify any impostor that seduceth and draws others after him, as any of those seditious Captains did to their destruction. Sometimes it is used to signify any bitter effect, any heavy calamity: and so here it may signify also these tumults of the seditious bringing great slaughters on Judaea, as appears by Josephus' story, De Bell. Jud. l. 2. and 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Third part of the sun was smitten and the—] That the Temple is described and expressed generally in the Scripture by an host, hath been formerly showed, Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly expressed by the Sun, Moon and stars, will be easily consented to, when we but remember that those are called the host of heaven, and that the Temple is commonly a representation of heaven, and sometimes represented by it (see ver. 1.) and accordingly the Christian Church is called the Kingdom of heaven ofttimes in the Gospel. Then that the particulars of Sun, Moon and stars are severally mentioned, rather than the heaven the aggregate body, is by that ordinary manner of speaking among the Hebrews, which express the whole by enumeration of the several parts of it (see Note on 2 Pet. 3. e.) And so here it may possibly denote the service of the Temple, which was performed by night, (ye that by night stand in the courts of God, saith the Psalmist, the watches being then kept) as well as by day, which is here also mentioned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day; which could not severally have been mentioned, had not the Sun for the day, and the Moon and stars for the night, been accordingly mentioned also. And if this be it, then when 'tis said, that the third part of these was smitten, the meaning must be, that an heavy distress now fell upon the Temple, and the service of God there was shrewdly disturbed by this siege, but not (at this part of the Vision) wholly destroyed. But besides this there is another interpretation, of which the words are more clearly capable, so as the Sun signify the Temple, the Moon the City, and the stars all the people, and all together the whole nation, (as in joseph's prophetic dream, the Sun, Moon and Stars are all the family of Jacob) against which here the woes are denounced, v. 13. according to the words in Josephus, Woe, woe to the city, and the people, and the Temple (see Note h.) And this seems the more probable interpretation. See Mat. 24. Note n.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Woe, woe, woe,] Concerning this Angel flying in the midst of heaven, and crying with a loud voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe, woe, woe to the dwellers in the land, the story is remarkable in Josephus (and out of him in Eusebius l. 3. c. n.) which he sets down as a prodigy, presaging that destruction of the Jews: There was, saith he, one Jesus Jonne of Ananias, a countryman of mean birth, ●our years before the war against the Jews, at a time when all was in deep peace and tranquillity, who coming up to the feast of tabernacles, according to the custom, began on a sudden to cry out, and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. a voice from the East, a voice from the West, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against bridegrooms and brides, a voice against all the people. Thus he went about all the narrow lanes, crying night and day, and being apprehended and scourged, he still continued the same language under the blows without any other word. And they on this supposing (as it was) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was some divine motion, brought him to the Roman Praefect: and by his appointment being with whips wounded, and his flesh torn to the bones, he neither entreated, nor shed t●ar, but to every blow, in a most lamentable mournful note, cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woe, woe to Jerusalem. This he continued to do till the time of the siege, seven years together; and at last, to his ordinary note of Woe to the city, the people, the temple, adding, Woe 〈◊〉 me, a stone from the battlements fell down and 〈◊〉 him. To this I shall add no more, but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land here being the land of Judaea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitants of the land is as truly agreeable to the Jews, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one also. 'Tis only farther observable, that these prophetic woes are here said to be three, and those inflicted and brought upon the people by that which is represented by the voices of the trumpets of the three Angels still behind, the first mentioned as past, ch. 9 12. the second and third, ch. 11. 14. see Note on ch. 11. e. And so what is here represented in this part of the Vision is but the setting down of this prophecy, which Jesus the son of Ananias should deliver concerning the judgements, and not the judgements themselves, which follow in the succeeding chapters. And so 'tis more perfectly parallel to that passage out of Josephus and Eusebius, which was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or prodigy, to foresignify that destruction, and not the destruction itself.    

CHAP. IX.  
1. AND the fifth Angel sounded, and I saw 
* the star that was fallen from heaven on the land  note a a star fall from heaven unto the earth: and to him was given the key of the 
† well of the abyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bottomless pit.]  
Paraphrase 1. And upon the sounding of the fifth trumpet, I saw him that was before, (c. 8. 10.) the leader of the seditious, or some other that succeeded in his place, and he became a ringleader of most hellish villains, which under the title of Zelots did all the mischief imaginable.  
2. And he opened the bottomless pit, and there arose a smoke out of the pit, as the smoke of a great 
* chimney 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  furnace; and the Sun and the air were darkened by reason of the smoke of the pit.]  
Paraphrase 2. And they marched up to Jerusalem, and seized upon the temple there, killed the high Priests, and the rest of the Priests, and plundered the city.  
3. And there came out of the smoke Locusts 
† into the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon the earth, and unto them was given power, as the 
* scorpions have power of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Scorpions of the earth have power.]  
Paraphrase 3. And these became as Locusts, great wasters and devourers, and were in other respects peculiarly like Locusts, which having no King, go out by bands, Prov. 30. 27. and such were these, a company of giddy wild people, in great numbers, harassing and devouring all.  
4. And it note b was 
† said  commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.]  
Paraphrase 4. But by God's providence disposing for the good of his servants, so it was, that this judgement of the Zelots fallen not upon the Christians, (see note on c. 8. d.) but only upon the Jews themselves (that were as contrary to Christianity as any) only because they were not of the faction of those Zelots.  
5. And to them it was given that they should not kill them, but that they should be note c tormented five months: and their torment was as the torment of a Scorpion, when he striketh a man.]  
Paraphrase 5. And the judgement that fell upon the Jews by these men, was not so much a downright kill (though that also befell Annas and the Priests, see note a.) as plundering and pillaging and undoing them, and tearing their necessary food from the best citizens of Jerusalem, and thus continuing for five month's space, till Titus came to besiege the city, by which means the siege became much the more cruel and intolerable when it came: and so this was most fitly compared to scorpions, as the whipping with them is the most cruel and terrible infliction, much more cruel than any other scourge, 1 King. 12. 11.  
6. And in those days shall men note d seek death, and shall not find it; and shall desire to die, and death shall flee from them.]  
Paraphrase 6. This brought a great famine & want on the greatest and richest men, and that is far more miserable than death itself (see note on c. 6. a.)  
7. And the shapes of the locusts were like unto horses prepared to battle; and on their heads 
* as it were crowns like unto gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were as it were crowns of gold; and their faces were as the faces of men.]  
Paraphrase 7. And these devouring wasters, the Zelots, were in appearance like warriors, and pretended themselves to be redeemers of the people, and counter-conquerours of the Romans (which is meant by their Crowns like unto gold, false Princes, false Patriots) and they took upon them to be Saviour's and Benefactors, saith Josephus, would look like men, kind and friendly, when they wrought all this ruin to their brethren.  
8. And they had hair as the hair of women, and their teeth were as the teeth of lions.]  
Paraphrase 8. And all this while these that thus devoured and preyed upon all they came near, and so were most terrible to those that could not resist, were most base cowardly persons, these great plunderers, far from having any manliness or valour in them.  
9 And they had breast plates as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.]  
Paraphrase 9 And they were hardhearted, compassionless people, and in great troops like grasshoppers or locusts they flew about, and made all places resound with their noise, and at the news of them, Joel 2. 5.  
10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.]  
Paraphrase 10. And as scorpions wound and sting with their tails, so they coming in with fair pretences of Saviour's and Benefactors, when they depart, plunder and carry all along with them, and so they continue till the time of Titus siege v. 5. just five month's space.  
11. And they had a King over them, which is the Angel of the bottomeless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name note e Apollyon.]  
Paraphrase 11. And though they disclaim having any King over them but God, and upon that score pretend to rise up against the Romans, and though like locusts v. 3. they go out by bands having no King to conduct them, yet their cruelty and unmercifulness in destroying owns them to have a King, who rules among them, and puts them upon all this villainy, Satan that delights in nothing but destroying.  
12. 
† The first M●● See Mat. 28. 1.  One woe is past, and behold there come two woes more 
* after these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hereafter.]  
Paraphrase 12. And this is the first of those woes or pests foretold c. 8. 13. And though this were a competent judgement on that nation, there are yet two more approaching them.  
13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden altar, which is before God,]  
Paraphrase 13. And upon the sounding of the sixth trumpet of the sixth Angel, I heard a voice from the altar of incense, where the prayers of the Saints or constant Christians are said to be offered up, c. 8. 3. noting that the prayers of the exiled Christians (that to avoid this destruction were departed to Pella, and many other places out of the land, and prayed for liberty to return to their country again) were come up before God, and in mercy to them the siege of Jerusalem, that now follows, was hastened.  
14. Saying to the sixth Angel which had the trumpet, Lose the four Angels which are bound 
† at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the great river note f Euphrates.]  
Paraphrase 14. And methought that voice said to this sixth Angel, that he should take off that restraint caused by the present affairs at Rome, and by the great changes there, which detained Vespasian from setting upon Jerusalem according to his purpose.  
15. And the four Angels were loosed, which were prepared for an hour and a day and a month and a year, for to slay the third part of men.]  
Paraphrase 15. And so they were let loose from that restraint, that is, permitted by the condition of affairs to march into Judaea, for which they were before ready, but had by the providence of God interposing some hindrances, as he thought fit, been kept for this point of time, to a day (as we say) which God hath determined as most agreeable to all his purposes of saving some, and destroying the rest.  
16. And the number of the army of the horsemen were two hundred thousand thousand, and I heard the number of them.]  
Paraphrase 16. And methought their armies of horsemen were presently mustered, and the number of them found to be infinite and unimaginable, the Syrians, Arabians, Itureans, etc. in vast numbers associating themselves unto them.  
17. And thus I saw the horses in the vision, and them that sat on them, having note g breastplates 
* fiery, and blue, and like brimstone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of fire, and of Jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.]  
Paraphrase 17. And these troops of horse or horsemen were represented to me with breastplates shining like flaming fire, and their aspect most terrible, like that of Lions gaping, and flaming fire issuing out of their mouths. Or else the front of this army, noted by their breastplates and heads, were very formidable.  
18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.]  
Paraphrase 18. And a multitude of the Jews were killed by them in their passage through the country.  
19 For their power is in their mouth and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.]  
Paraphrase 19 And the rear of this army was as terrible as the front, came after wasting and destroying, as the front had done v. 18. And so the whole army was like that kind of serpent which hath an head in the tail, and wounds as dangerously with that as with the other.  
20. And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood, which neither can see, nor hear, nor walk:]  
Paraphrase 20. And though many of the inhabitants were destroyed by this means, yet were not they that escaped, nor the Gnostics among them, that had associated with the Jews against the Christians (and were many of them now destroyed with them) reform by all this; they yet repented not of their Idol-worship, which they took for an indifferent thing, but rather grew worse and worse,  
21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.]  
Paraphrase 21. And went on impenitently in all their bloodiness that they had been guilty of upon the Christians, their sorceries, (see note on Gal. 5. d) yea and their abominable uncleannesses and rapines; they were no whit the better for all that had yet befallen them.  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Star fall] For the understanding of this ensuing chapter, and the interpretation of the other parts of this Vision upon the sounding of these other Angels, it will be useful to take the rise from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the star which had fallen from heaven, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Praeter, not Present tense. This in all reason must relate to ch. 8. v. 10. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there fell from heaven a great star: who that was, was defined most probably ch. 8. Note e. viz. the army of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious under Joseph the son of Mattathias, that defended themselves against Vespasian in the city Jotapata. For from these sprang the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots, so much spoken of in Josephus, the forerunners and hastners of the woes foretold in the end of the last chapter, and which made the latter siege so extremely miserable, and are now the subject of the Visions of this chapter. For it is briefly observable out of Josephus, that (as Galilee had the first and principal of Christ's miracles afforded them, so) that region was to have their first part in the destruction. This was done in a most sad manner by Vespasian in the 12th of Nero, (see ch. 8. Notee.) and finished at the taking of Jotapata. At which time they that escaped the Romans sword, ran in vast numbers to Jerusalem, & being gotten into the city helped to devour the provision laid in for the maintenance of the city, & not only so, but plundered them in a most horrible manner. These coming under the pretence of great zeal to the law of God, & customs of their country, were called Zelots; & these betook themselves into the Temple as a place best fortified; and the Highpriest Annas stirring up the people against them, great slaughters were committed on both sides. The Zelots called the Edumaeans to their aid: Annas commands the gates to be shut against them: they getting in in a tempestuous night join with the Zelots, and both of them together kill a great multitude, Annas himself, & the rest of the Priests, & cast their bodies out in the street without burial. And at length the Edumaeans, disliking and detesting the cruelty of the Zelots, returned to their own country. The Zelots they continue to make havoc, pillage and destroy, set guards, that none might go out of the city, & so besiege and shut them up before the enemy comes, and in fine, are the forest enemies to the city of Jerusalem that they ever felt, and caused the siege that attended to be then much more cruel, the famine more sharp, and the destruction more terrible, than it could have been if Sestius Gallus had continued the siege and taken them. And to make the condition yet more unhappy, whilst these Zelots raged so within the city, the Sicarii were as unruly without; and so as it was most unsafe to remain within, because of the Zelots, so in case they made any shift to get out of it, they fell into the hands of the cutthroats, under John, who desiring to set himself up for a King, spoiled and slaughtered all, and at last was by the Zelots advanced and set over them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Was commanded them] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said is a proper word to signify a command of God's, appears by Mat. 5. where the precepts of the Decalogue are set down in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was said to them of old. Now all the wise and gracious acts of God's providence, in protecting his servants, and restraining the malice of their enemies, is the most properly thus expressed, his will being of the same force to produce the effects as his commands ought to be. And accordingly that is here meant, that by God's wise disposal so it was, that in the judgements that fell upon Jerusalem by the Zelots, the Christians suffered not: For upon Sestius Gallus' raising his siege we know the Christians went out of Jerusalem, and fled to Pella. (see Note on ch. 8. c.) and so when the Zelots came to Jerusalem, immediately before the siege by Titus, the Christians were gone out of their way, and all their violence fell on the unbelieving Jews, which accordingly continued there. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And these are expressed by the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as many as had not the seal of God on their foreheads (see ch. 7. c.) as the Christians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grass, and every green thing, and every tree, (see Note on ch. 8. d.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Tormented] The famine, which the plundering of the Zelots was to produce, is here very fitly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being tortured, as that is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing, because famine, as the torture, is a lingering racking death, doth not dispatch men easily or quickly, as the sword doth, but (as it were breaking one limb after another) tearing of the flesh from the bones, consuming and emaciating them. And indeed of the time of the siege, it is literally affirmed by Eusebius, out of Josephus, that these Zelots or Seditious Jews in Jerusalem, tearing every man's victuals from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 3. c. 6. invented cruel ways of torture to find out food, when it was concealed from them by the possessors, or on conceit that it was concealed where indeed it was not. And he mentions some of their inventions of torment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A most horrible cruelty not fit to be translated: and, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twas terrible even to hear what some men suffered, to make them confess but one loaf of bread, when they had no more, perhaps not that. These he ordinarily styles there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tormentors; and so that makes this representation here the more proper, and fit to express this matter of their plundering.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Seek death] That which is here said, that men shall seek death, and shall not find it, is a most proper expression of a lingering tormenting death, and so of a famine, (which is most eminently such) and of such vastations and plunderings which leave men life, but nothing to support or sustain it; and such was the effect of the cruelty of these Zelots at this time. The very thing here said is after, in the time of the siege, set down by way of story or relation of the fact by Eusebius, l. 3. c. 6. out of Josephus. That when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious, were so lavish of their swords, that they would kill men, run them through, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to try their swords, or to keep them in ure; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when any being ready to famish desired them to lend them their hand and their sword, to put them out of their pain, they through arrogance and scorn of their miseries rejected their beseechings, and left them to the famine to use them more cruelly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Apollyon] That Apollyon here signifies the Devil, is apparent by what is affirmed of him in the former part of this verse, that it is the Angel of the bottomless pit. And accordingly the famous God of the Heathens called Apollo a word so lightly changed from this) must be resolved to be the Devil, this destroying Angel, as he is oft called in Scripture, employed altogether in destructions and mischiefs. To which purpose the 12. chap. of lib. 5. of A. G●illius is worth considering, where having taken notice of two ancient names of Heathen Gods, Dijovis and Vejovis, and having deduced the former from an Original which signifies benign or helpful, he determines the latter to belong to a God, qui non juvandi potestatem, sed vim nocendi haberet, which had not the power of helping, but the force of doing mischief, adding that the image of this God is found to have Arrows in the hand, prepared for slaughters and destructions; & therefore Apollo is thought to be signified by that title. To which purpose, faith he, it is considerable that that Virgil, a man very greatly skilled in ancient knowledge, doth in his Georgics deprecate Numina laeva, the unlucky, or hurtful, deities; signifying thereby quandam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem, that such kind of Gods had the virtue, or faculty, of hurting, but not of helping any; and of them Apollo is the only one named there, by that Poet, 
— (siquem  
Numina laeva sinunt, auditque vocatus Apollo)  who must be sacrificed to, to avert any evils from them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Euphrates] What is here meant by Euphrates is somewhat uncertain. It may signify literally that known river; for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates; and Philo in his Embassy mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armies reaching to Euphrates. But in the style of these Visions it may also signify somewhat else: For the River Euphrates we know, is that which runs through Babylon, and so that great river is fitly set to denote that city, as we ordinarily find Tiber to be used for Rome, the Sea for Galilee the Region which it belongs to, and many the like. Now that Babylon in these Visions signifies Rome heathen, will be hereafter shown, Note on c. 18. a. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify (not in, but) at, or about Rome, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which being the Seat of the Empire, the great changes and affairs concerning the Empire are fitly expressed by this phrase; and so we shall see Euphrates used c. 16. 12. for the city of Rome. Next it must be remembered, that the Angels being the Officers and Ministers of God, to execute his will, to inflict punishments, etc. the Roman commanders under Vespasian, that were such instruments in destroying Jerusalem, are accordingly called his Angels. And so frequently this destruction of Jerusalem is expressed by Christ's coming with his Angels, visiting with or by these officers or instruments of his. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And of these, it seems, there were four principal ones, or else this certain number is used for an uncertain, as the fourth and third part of the land are not to be thought that proportion exactly measured or numbered. Lastly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the binding of these Angels must signify the detaining or stopping of them from doing that work. And so the plain meaning of this verse will be, that upon occasion of the affairs of the Roman Empire, the Roman armies were stopped a while from their purpose of besieging Jerusalem. And thus it is evident in the story. When the Zelots, after Vespasian's subduing of Galilee, fled riotously into Jerusalem, and wrought those mischiefs there, (set down in the former part of this Chapter,) and Vespasian seeing the Jews by their civil broils destroy one another, he made no great haste to set about the siege, till some multitudes that fled out of Jerusalem came and besought him, that he would in mere pity come and take them, and rescue them from this scourge of Scorpions, the Zelots. Vespasian upon this prepared to go up against Jerusalem with all his forces; but (which is the thing here foretold) hearing of the death of the Emperor, deferred this expedition, faith Josephus De bell. Jud. 1. 5. c. 6. expecting to see how the Empire would be disposed of. And not only so, but Mutianus Precedent of Syria, and a chief Promoter of Vespasian to the Empire, went out from Syria with a great body of horse and foot into Italy, and came to Rome with them the next day after Vitellius was conquered and slain; see Josephus De bell. 1. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Titus also and Agrippa were sent to Rome, faith Baronius, Anno Ch. 70. in fine. And 
* Hist. 1. 2.  so Tacitus as well as Josephus faith that Titus was sent by Vespasian from Syria to Rome, to congratulate Galba's promotion to the Empire, and receive directions about Judaea; but hearing of his death as he went, returned to Syria. And in brief, the changes being so great and many after the death of Nero, and no settlement in the Empire, (Galba, Otho, Vitellius coming all to the Empire and parting with it again in so short time) it is Josephus' observation, that the Roman armies remained in suspense what to do, (that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound here) and neglected their affairs in Judaea, thinking it unseasonable to attempt other nations when there were such disquiets at home, Jos. De bell. 1. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But within a while, Vitellius being killed, and his party overcome, Vespasian is chosen Emperor, being then at Alexandria in Egypt: And the Empire being soon confirmed on him, he immediately betakes himself to the finishing his business in Judaea, having seasonably concluded his affairs in Egypt, and so sends his son Titus with select forces to besiege Jerusalem; which is here meant by the losing of the four Angels that were bound, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, detained by that former occasion. Upon which here follows immediately (as it did in the history) the marching of the Army toward Jerusalem.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Breastplates of fire] What is here said of the breastplates, or armour, and the several colours of it, may be thought to be interpretable literally, in respect of the several nations of which this army consisted, distinguished purposely by the colour of their armour, for such ways of differencing the soldiers are ordinary and useful in armies: or it may possibly denote no more than that they were of steel, which is observed to cast divers colours. But yet thirdly, these three colours may be set (as in prophetic style it is ordinary) only to describe a terrible appearance: for such is best, and most commonly represented by a flaming consuming fire (as when God in his judgements in so called, Heb. 12. 29. and his Angels as executioners of his wrath are called a flaming fire, Heb. 1. 7.) and such do these three colours make up, the lower part being of the colour of amber, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ch. 1. 15. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire-colour. the next part of the flame, blue, and the uppermost of all, pale, or of the colour of brimstone (see Note on c. 1. f.) And so in the greatest flames 'tis ordinary to be seen. And then it is agreeable to the Hebrew style, to express one thing by the enumeration of the severals that make it up (see 2 Pet. 3. d.) the flaming fire by these three parts of it. And so this may be the meaning of the whole phrase, This army, the captains whereof are called Angels, v. 14. came in a most dreadful, formidable appearance, like a flaming consuming fire. And to the same purpose all the following expressions may be expounded. Their heads were like the heads of lions; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which sure signifies no more, but they looked very terribly, as we know lions heads are the most frightful part of that dreadful beast, especially when they gape: to which the next part of the description may relate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  Out of their mouths cometh out fire, and smoke, and brimstone, that is, flaming fire again; for the smoke here is all one with the blue above (the colour of smoke) as the fire and brimstone are again repeated here. As a lion gaping or yawning from his prey, and the blood of it about his mouth, looks very dismally, the bloodiness and fierceness of his countenance is as if a flaming fire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or fire and smoke and brimstone, came out of his mouth. 'Tis not impossible indeed that by the likeness of fire and smoke and brimstone coming out of their mouths might be signified fire-balls, or granadoes, or such like instruments of firing cities, then in use: and so faith Valerius Flaccus of Titus besieging Jerusalem,  
Spargentemque faces, & in omni turre furentem, that he throw firebrands, or balls, into the city, and set the towers on fire. But this part of the Vision being the setting down the march of the army, not yet set down before the city, or displaying their fire-balls, the phrases will not so probably be appliable to that, and so may perhaps signify no more than the terribleness of their appearance as they passed: And then to that also may belong all that follows; as first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that by these three plagues, ver. 18. the third part of men were killed, that is, by this fire and smoke and brimstone going out of their mouths, that is, by this formidable, dismal army, as by a flaming fire, consisting of those three parts, a great multitude of the Jews were slain in their passage through the country. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so again v. 19 Their power is in their mouth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and in their tails. For though it is possible again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that by the mouth and the tail may be meant the horsemen and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for expedition sake, a footman took up behind every one of them (to which will also be appliable that which follows, that their tails had heads, and with them they do hurt, that is, these footmen set down from the horses were able to fight also, and indeed were the most mischievous;) yet it is very reasonable to expound that also more grossly, that this army cannot better be expressed then by a poisonous kill serpent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that particularly called amphisbaen●, which hath an head at each end, and so can equally wound by either: Which being applied to the whole army, and not to each horseman in it, will denote the two parts of the army, a front and a rear; the former before described, v. 17. 18. very terrible in their march, and making great slaughters; and then both of them together, v. 19 that their tail is as formidable as their head, their rear as their front, and in respect of both together they are like that serpent which hath another head in the tail, and can do as much hurt with that as with the other. What is the particular notation of each of these phrases, may be some what uncertain, whether either of these, or whether yet some other rather; but for the main or all together there is little doubt but they make up a description of the terribleness of that army in their march toward Jerusalem, and the great slaughters on the Jews by the way thither: and that is all that is necessary to be known for the understanding the Vision.    

CHAP. X. 
Paraphras.   
1. AND I saw another mighty Angel come down from heaven, clothed with a cloud, and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire.]  
Paraphrase 1. Upon the multiplying of these sins c. 9 21. and impenitent continuing in all their provocations, it was just with God to proceed, as now he appeared to me in the vision to do; For me thought I saw another Angel of special dignity, (such as ch. 5. 2. and ch. 18. 21. designed and used for eminent employments) coming down in a cloud from heaven (as Angels are wont to do on God's messages) having a rainbow on his head, either to denote a glorious appearance, as Ezech. 1. 28. or perhaps moreover (see c. 4. 3.) God's covenant of mercy and deliverance, made with all his faithful servants, who were now to receive benefit by what should fall out (see c. 9 13.) but his looks or countenance were most terrible, and his feet, denoting his ways and present designed actions, were most sad and destructive, the fire noting destruction, and the pillars the fixtnesse of the decree, the immutableness of it.  
2. And he had in his hand a little book open, and he set his right foot upon the sea, and his left foot upon the 
* land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth]  
Paraphrase 2. And he had in his hand a roll opened, and so ready to be read, wherein was contained a sentence against the whole nation of the Jews, (see note on ch. 7. 6.) a decree come out from God of utter destruction: and this was the completion of that prophecy, wherein 'twas said that Christ should make his enemies his footstool, that is, subdue and bring them down, and that here expressed by this Angels setting both his feet on them.  
3. And cried with a loud voice, as when a lion roareth: and when he had cried, note a seven thunders uttered their voices.]  
Paraphrase 3. And this Angel roared terribly, as a Lion doth roar after his prey, when he is in fight of it: and upon that, as upon a call, the seven thunders uttered their voices, that is, me thought I heard seven, that is, many claps of thunder, and voices coming out of them, by which the destruction of Jerusalem by Titus was shortly represented.  
4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.]  
Paraphrase 4. And as I had before written what I had seen and heard, so now I was about to do, to set down what was said by those voices: but I was commanded that I should not do so, but on the other side that I should shut and seal them up, signifying them to be too terrible to be revealed, (the ears of every one that heard them would tingle) and therefore fitter to be sealed and closed up in silence, then to be recorded or set down, (such was this destruction by Titus.)  
5. And the Angel which I saw stand upon the sea, and upon the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth, lifted up his hand to heaven,]  
Paraphrase 5. And the Angel ver. 1. lift up his hand to heaven, as a ceremony of swearing, Gen. 14. 22. Deut. 32. 40. (proportionably to that which is said of God concerning the provoking Israelites, that he swore in his wrath, they should not enter into his rest, (that is, that they should die in the wilderness, and not enter into Canaan) or concerning the delivering his people out of Antiochus' hands, Dan. 12. 7.)  
6. And swore by him that liveth for ever and ever who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein that there should be 
* delay  note b time no longer;  
7 But in the days of the voice of the seventh Angel, when he shall 
† be ready to found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.]  
Paraphrase 6, 7. And with an oath by God the creator of all the world, he pronounced the sentence, that time of delay should no more be, that is, that this execution of God's decree should be no longer deferred, but the destruction, so long threatened, which when it came, it should be a total utter destruction, should now immediately light upon this people: A very great part of it now by Titus, and within a very little while, upon the sounding of the seventh Angel, it should be perfected, and so all those prophecies be fulfilled, whereby it had been foretold both by the old prophets, and since by the prophets under the New Testament, to whom it had been made known by God, though when, or at what point of time, it had never been revealed to any, Mat. 24. 36. Act. 1. 7. and so was kept as a mystery.  
8. And the voice which I heard from heaven spoke unto me again, and said, Go, and take the little book which is open in the hand of the Angel, which 
* stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  standeth upon the sea, and upon the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth.]  
Paraphrase 8. And that voice that spoke to me from heaven, v. 4. again spoke to me, and commanded me to go to that Angel, ver. 2. and beseech him to give me the book or roll (wherein that sentence was written.)  
9 And I went unto the Angel, and said unto him, Give me the little book. And he said unto me Take it. and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.]  
Paraphrase 9 And I went and besought him for it; and he gave it me, and bid me eat it see Ezech. 3. 1. telling me that though it would taste a little pleasant in my mouth, Ezech. 3. 3. yet when 'twas in the stomach 'twould be very bitter: that is, that though in respect of the rescue and deliverance that would befall the godly by the destruction of these enemies of theirs, and by consideration of the great justice of God upon these that so well deserved it, I should, while I considered that alone, fully approve, and be well pleased with this sentence against the Jews; yet when I began to see and consider it in the terribleness of it, and in the utter vastation of a glorious Temple, where God had so long been pleased to dwell, and of a people which God had taken and owned peculiarly for himself, it would be a most horrible and amazing thing to me.  
10. And I took the little book out of the Angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.]  
Paraphrase 10. And I took the rol and devoured it, that is, considered and meditated upon it, on both parts of it, the destructions to the Jews, as well as the deliverances and advantages to Christians; the terribleness of the utter destruction, as well as the merits of the Jews that brought it on them: and though the one pleased me exceedingly, yet, as honey, that is sweat to the taste, when 'tis eaten, is very uneasy to the stomach, so the other part, that of the destructions of my countrymen the Jews, was matter of horrible grief to me.  
11. And he said unto me, Thou must prophesy again 
* of the people  before note c many people, and nations, and tongues, and 
† many kings  kings.]  
Paraphrase 11. And when I thought with myself, sure now there is an end of the vision concerning the Jews, there is no more to be seen or prophesied of the Angel said unto me, that beyond this destruction of the Temple and Jerusalem and Judaea under Titus, to which these last parts of the vision belonged, there was yet more matter of prophecy belonging to this people, what should yet farther beside them from the Romans (after this destruction) by ensuing Emperors, Adrian especially, and other Kings and people, that should assist him in rooting out this nation.  

Annotations on the revelation. Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Seven thunders] What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders here, must be observed, for the clearing the whole matter. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That thunders are the fittest expressions or emblems of great blows or judgements, is obvious to every man; and so that the number of seven, being a complete number, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is fitly affixed when any fatal, signal blow is to be inflicted: And so these seven thunders here sending forth their voices signify the destruction to which such preparation was made in the former Visions, the destruction of Jerusalem under Titus. This so sad and terrible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it was not to be committed to writing, ver. 4. And this utterly irreparable, never to be made up again; which was the importance of the Angel's oath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 5, 6. Only some addition there might be made to it, and that should soon be done, the utter destruction should be completed in Adrian's time, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called the days of the voice of the seventh trumpet, ver. 7. And that is the third and last woe, c. 11. 14. And that, when it came, ver. 15. set down in a parallel phrase to this of the seven thunders, viz. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were great voices in heaven. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders every where appear to be all one in these books, (see Note on ch. 11. e.) and the addition of great will have a force in it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and denote that there under Adrian to be the completing of ●he destruction. That so great things as these two the destruction under Titus, and the full measure under Adrian, should be so briefly set down in these Visions, as by these two phrases, the seven thunders uttering their voices, and there were great voices, or thunders, in heaven, will not seem strange, if first it be observed that the few words, seven thunders and great voices, have great force in them, as great as any circumlocution of words could express; and so we know the one single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was, ch. 16. 17. is the description of the destruction of heathen Rome, and accordingly the Latin word Fuit, it hath been, or 'tis gone, is as full an expression of an utter destruction of Troy, or any the most famous city or people, as can be: and secondly, if it be remembered what pomp had been formerly used in the foregoing Chapters to express it as approaching, which made it unnecessary to describe it again more largely when it came to pass.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Time no longer] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying time, signifies delay also: and accordingly thus the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (rendered by Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stay) is used by the Apostle, Heb. 10. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that comes will not delay, in the very notion that here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there shall be no longer delay, God's judgements shall speedily be executed; and this most agreeably to the expression in Habakkuk ch. 2. 3. It will surely come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will not tarry, or delay, any longer. So Ecclus 7. 16. of wrath, that is, the judgements of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will make no long delay, and c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will not tarry. And so in Demosthenes the word is used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause delay to affairs.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Many people's] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be thus collected. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people is frequently taken for the Jews, and then here in the Plural (see Act. 4. 25. and Note on Rev. 11. f.) it will do the same; or else farther, it may signify this people in all their dispersions, in Asrick and Egypt and Greece, etc. where the judgements of God should find them out, as many as continued obdurate, according to that of Christ's prediction, that wheresoever the carcase was, the Roman Eagles should congregate and assemble unto them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that must rather be rendered of, or concerning, (according to the loser use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answerable to it) then before. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an easy and ordinary phrase, to denote the matter of the prophecy, and not the auditors of it; as when Ezech. 32. 2. 'tis said, take up a lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not before, but concerning, Pharaoh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many, that in the ordinary Translation is joined with people; in the Greek 'tis the last word of the verse, adjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kings, and so must in reason be joined in the rendering. Then for the rest that follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and languages, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those words most fitly signify the heathen world of distinct languages one from another, and all from the Jews; and agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings will signify their Princes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or (considering them together in an army) their Commanders or Rulers over them. And the joining of these with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people of the Jews, in the ensuing prophecy, will then signify their fight and destroying the Jews; and so it will most exactly belong to the time of Adrian the Emperor of Rome, and his Commanders, (all such being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings; see c. 6. Note h.) Marcius Turbo, and Rufus, etc. together with the Auxiliaries that came in to him from the Parthians, and many other nations. All which together are the subject of his next prophecy, ch. 11● which is yet wanting to complete the destruction of the Jews, and therefore 'tis said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou must prophecy again, or see another Vision; and this will be the subject of it, the dealing of the Jews, and the farther destruction that befell them in Adrian's time. By what hath here been said, will appear also what is meant by the people and kindred, or tribes, and tongues, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and nations, c. 11. 9 the two former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, people and tribes, denoting the Jews, and the tongues and nations denoting the Gentiles, viz. the people of Jerusalem, as now they were made up of Jews and Gentiles; neither of which should show any reverence to the Christians, or express any kindness to them, whilst those seditious people under Barchochebah were in power, but on the contrary use them contumeliously, and triumph over them, v. 10. And so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tribes and tongues and nations, c. 14. 7. may denote the Jews and Gentiles, that is, in that place, the Saints or Christians wheresoever inhabiting.    

CHAP. XI.  
1. AND there was given me a reed like unto a rod: and the Angel stood, saying, Rise, and measure the Temple of God, and the note a Altar, and them that worship therein.]  
Paraphrase 1. After the destruction of Jerusalem by Titus, c. 10. the most memorable passage concerning this matter of the Jews, (and so the fittest matter of a farther vision) being that which fell on that people under the Emperor Adrian, the next vision here seems to belong to that. And by way of preparation to the representing of it, here is first set down Adrian's re-building of Jerusalem, and setting up the heathen worship there. To this purpose, faith he, Methought I had a measuring rod, or pole, or pertch, given me, (as in Ezechiel c. 40.) and a command from the Angel to meet the Temple of God, that is, first, the Sanctuary or Holy, and in it the Holy of Holies, and then the Court, where the altar of burnt-offerings stood, and where the people worshipped and prayed to God, called the court of the Israelites. (This measuring is the enclosing or setting thus much of the Temple apart, in memory of the former consecration, not to be profaned or meddled with, that is, built upon by the Emperor Adrian, who now designed to er●ct a new city there, call it (by his own name Aelius) Aeelia.  
2. But the court which is without the Temple 
† cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leave out, and measure it not; for it is given unto the 
* nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gentiles, and the holy city shall they tread under foot forty and two months.]  
Paraphrase 2. But I was appointed to leave or cast out, that is, not thus to measure or enclose, the court of the Gentiles, called the outer court, (see note on Eph. 2. a.) noting that the Roman Emperor should take that in, and build upon it and about it a new city, not only for Jews, but Gentiles to live in; and so that Jerusalem, formerly called the faithful and holy city, should now, being thus rebuilt, be called by another name, and prosaned with Idol-worship, a Temple being erected to Jupiter upon mount Zion, and so continue for the same proportion of time (that is, three years and an half) that it had in daniel's prophesy been profaned by Antiochus, Dan. 7. 25.  
3. And I will give power unto my note b two witnesses, and they shall prophecy a thousand two hundred and threescore days clothed in fackcloth.]  
Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem, one of the Jewish, t'other of the Gentile or stranger Christians there, and these being raised up by God like prophets to forewarn men of their sins and danger, shall like prophets set themselves against the sins both of the Jews and Gentiles, labour to convert them all to Christianity, to bring them to the reformation of their wicked lives, to the purging out of all the abominable sins (mentioned c. 9 20, 21.) unreformed among them; and this the Angel told me they should do all that space of three years and an half (mentioned v. 2.) and do it (as prophets are wont, when they prophecy judgements on unreformed sinners) in sackcloth (see Mat. 3. d.) denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith.  
4. These are the two Olive-trees, and the two Candlesticks, standing before the God of the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth.]  
Paraphrase 4. These two Bishops of the Christian Churches there, together with the congregations belonging to them, were now to be looked on as the advancers and restorers of piety, after that general depravation and infidelity in that place; and are therefore compared, the Bishops to Zorobabel and Joshua, Zach. 4. 3. described there by the emblem of the two Olive-trees, and the two Churches to the two Candlesticks (see ch. 1. 20.) standing before the God of the land, ver. 14. that is, serving Christ continually at a time of such universal corruption among all others.  
5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.]  
Paraphrase 5. And to these two are appliable two passages of story belonging to Elias, as first bringing down fire from heaven (noting what shall befall their enemies v. 13.)  
6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power 
* on the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  over waters to turn them to blood, and to smite the earth with all plagues as often as they will.]  
Paraphrase 6. And secondly, having that power of prayer as to shut up heaven that it should not rain, for the same space that Elias did, that is, three years and an half, v. 3. (see Jam. 5. 17.) and two passages more referring to Moses; as first, the power to turn the water into blood through all Egypt, and secondly, to bring plagues upon them: noting by both these, that they were a kind of Moses and Elias, designed by God, one to bring the Jews to obedience, as Moses, the other to destroy Idolatry, as Elias; the first the work of the Bishop of the Jewish congregations, the second of the Bishop of the Gentiles.  
7. And when they shall have finished their testimony, the beast, that ascendeth out of the bottomless pit, shall note c make war against them, and shall overcome them, and kill them.]  
Paraphrase 7. And when they have spent a good time in discharging their office thus, in endeavouring to reduce both Jews and Gentiles, and bring them into the Church, an eminent instrument of the devils, Barchochebah, in Adrian's time, will gather a multitude of unbelieving Jews unto him, and as a wild beast ravine and devour, kill and plunder all that will not join with him against the Romans, and so (as histories affirm of him) handle the Christians cruelly and hostilely, because they would not do so, and unless they would deny Christ.  
8. And their dead bodies shall lie in the streets of the great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified.]  
Paraphrase 8. And upon this pretence kill them, and cast out their carcases in the streets without burial; and this still in Jerusalem (that no Prophet might be slain any where else) which cannot better be compared then to Sodom, for abominable sins of the Gnostics, to Egypt, (see note c. on ch. 14.) for oppressing God's people, that is the Christians, nor expressed by any character, then that which brought all their punishments upon them, their crucifying of Christ, and dealing in like manner with Christians.  
9 And they of the people, and 
† tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kindred, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in 
* tombs, monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  graves.]  
Paraphrase 9 And thus shall it be, the Christians shall be thus slain, and cast out into the streets, without any compassion or reverence, either from the Jews or heathens inhabiting at Jerusalem, (see note on ch. 10. c.) as long as that seditious company prevail there.  
10. And they that dwell 
† on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon the earth, shall rejoice over them, and make merry, and shall send gifts one to another; because these two Prophets tormented them that dwelled on the earth.]  
Paraphrase 10. And this should be matter of rejoicing and congratulating to the Jews one with another, as upon the destruction of their greatest enemies (as Elias was counted an enemy to Ahab, whom he would have reform.)  
11. And after three days and an half the Spirit of life from God entered into them: and they stood upon their feet, and great fear fell upon them which saw them.]  
Paraphrase 11. But after some time their cause should come to be heard before God, their injuries to be avenged, the Christians of these congregations should begin to flourish again, as in a kind of resurrection from the dead, by the power and mercy of God: and all that saw this, and the manner of doing it, (Christians rescued by the Idolatrous heathen Romans) could not but acknowledge it a great work of Gods, and worship God for it.  
12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.]  
Paraphrase 12. And they were taken up as it were to heaven, out of this bloody seditious broil that lay so heavy upon them, that is, restored to a great and notable tranquillity, to Haltionian days of peace and Christian profession.  
13. And the same hour was there a great earthquake, and the tenth part of the City fell; & in the earthquake were slain of men seven thousand: and note d the remnant were affrighted, and gave glory to the God of heaven.]  
Paraphrase 13. And as they were thus rescued and relieved, so the other inhabitants of that place, that joined in that sedition, or complied with them against the Christians, v. 10. were destroyed by the Romans, a great part of that new city, and the inhabitants thereof; and upon this the rest turned Christians, seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them.  
14. The note e second woe is past, and behold the third woe cometh quickly.]  
Paraphrase 14. And so this calamity lighting on the Jews in Adrian's time was in a manner as bloody as that other under Titus, and though it came some time after the former, yet was not long deferred. That under Titus was the 2d woe, described from c. 9 12, 15. to the end of chap. 10. and this under Adrian, the 3d, set down from the beginning of this chapter, and caused by the sedition of Barchochebah, v. 7.  
15. And the seventh Angel sounded, and there were great voices in heaven, saying, note f The kingdoms of this world are become 
|| our Lords, and his Christ's.  the kingdoms of our Lord, and his Christ, and he shall reign for ever and ever.]  
Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel, who was to conclude this whole tragedy. For as he sounded, thunder's were immediately heard, that is, pouring in of the Roman armies upon them, mentioned v. 13. and an immense multitude of Jews, almost six hundred thousand of them, slain, faith Dio, others affirm as many more, from the beginning of this war. And as this was done on the seditious Jews, so by this means the Christians, especially of the Gentiles, came to flourish there more than ever, and that whole city became in a manner Gentile-Christian, Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united: and thus the Church of Jerusalem entered upon her flourishing condition, and the faith of Christ got the upper hand, so as it never should be destroyed utterly again.  
16. And the four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God,]  
Paraphrase 16. And the four and twenty Bishops of Judaea ch. 4. 2. acknowledged this a great mercy of God, which tended wonderfully to the prosperity of the whole Church of Judaea under them,  
17. Saying, We give thee thanks, O Lord God 
* ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Almighty, which 
† is, and which was, & which is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  art, and waste, and art to come; because thou hast 
* received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taken to thee thy great power, and hast reigned:]  
Paraphrase 17. Saying, Blessed be God for this infinite mercy of his, wherein he hath magnified his fidelity to the Christians, and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea.  
18. And the note g nations 
† have been angry, and thy wrath came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on c. 6. 17.  were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets and to the saints, and them that fear thy name, small and great, and shouldest destroy them which 
* corrupt the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note h destroy the earth.]  
Paraphrase 18. Now is fulfilled that prophecy of Psal. 2. The Jewish nation have behaved themselves most stubbornly against Christ, and cruelly against Christians, and thy judgements are come upon them; and though the avenging of the blood of the Martyr-Christians hath a while been deferred, till these other sufferings under Barchochebah were added to them, ch. 6. 11, yet now the time is fully come for all the vengeance to be poured out, the Jews and Gnostics to be destroyed, and all the orthodox pure constant Christians to have days of tranquillity, and peaceable profession of the Gospel, and liberty of assemblies.  
19 And the Temple of God was opened in heaven, and there was seen in his temple the ark of his 
† covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on the Title of these books.  testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.]  
Paraphrase 19 And this as an effect of God's covenant of mercy made with believers, and which will never fail to be performed to all Christians, that will in time of distresses and persecutions wait and depend constantly, and that fall not off by any temptations from him. And there were lightnings, and voices, and thunders, and great hail, (which words in all probability belong to the next vision (and chapter) and so are connected by Andreas Caesarcensis, and his exscriber Arethas; and by them is noted, that there is a farther vision behind, and that consisting of thunderings, and lightnings, and earthquakes, that is, menaces of judgements from heaven against those that had their hearts hardened and stubborn against Christ, of which the hail was an emblem, c. 8. 7. And who these were that were now next to come on the scene, will follow in the next Chapter.)  

Annotations on Chap. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Altar] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in some places signify the Altar of incense; see c. 6. e. In other places there is no question but it signifies the Altar of burnt-offering; but that again sometimes not strictly the Altar, but the court where the altar is placed. So ch. 14. 18. & 16. 7. it cannot be rendered Altar, because there is mention of one going forth, and another speaking out of it; it must therefore signify the court, or place of sacrificing, wherein the Altar is: so faith the Glossary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrarium, altarium; and in Philoxenus, Sacrarium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that sense, faith Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is out of the Altar, that is, the Church, etc. And agreeably in this place, by that which follows, and those that worship in it, (which belongs not to the Temple before, but is immediately annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it cannot reasonably denote the Altar, but the place wherein men were which worshipped, and that here most probably is (not the Sanctuary, where the Altar of incense was, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inward court of the Temple (opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outer court, that of the Gentiles here) that where the Congregation or people worshipped. See Note on Mat. 23. i.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Two witnesses] Who the two Witnesses are is the main difficulty of this chapter: And the matter here spoken of yielding some directions to pitch on the time of which this Vision treats; as 1. the farther judgements falling on Jerusalem after the destruction by Titus; and 2dly, those after the rebuilding the city, and planting it with Gentiles as well as Jews, ver. 1, 2. which must needs belong to the time of Adrian; it may be reasonable to forsake all other conjectures, and pitch upon that which the learned Hugo Grotius hath resolved on, of making the two Churches, which were at this time at Jerusalem, one of the Jewish, the other of Gentile Christians, the two Witnesses here spoken of; or more distinctly, I conceive, the two Bishops of (and together with them) those two Congregations. That there were two such plantations in the same city, in many places, before the Jews and Gentiles grew into one, appears by divers evidences: In Antioch as one Church was planted, and governed by Peter, the Apostle of the Circumcision, so another by Paul the Apostle of the Gentiles: and that is expressed in the Epistle of the Council of Jerusalem by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brethren, that is, the Church, at Antioch, those, or that, of the Gentiles, and in the one Euodius succeeded Bishop, in the other Ignatius. So in Ephesus and Asia John was founder of the Churches of the Jews, and Paul of the Gentiles; and while John continued over the former, Timothy was by Paul made Bishop at Ephesus over the latter. So at Rome, Peter was bishop of the Jewish congregation, and Clemens his Deacon, Paul of the Gentile part, and Linus his Deacon; & after them Clemens succeeds in one chair, and Linus in the other, and after him Cletus or Anacletus; and after him both joined together under Clemens. And thus it is to be supposed at Jerusalem, especially after the destruction by Titus, when there were many Gentiles there, which may occasion the multitude of Bishops that Eusebius observes to have been there in few years, till they joined both under Marcus a Gentile Bishop in Adrian's time, (see ver. 15.) And this was in some degree necessary, not only because there was some distance kept betwixt the Jewish and Gentile Christians, (which at Rome; Paul endeavoured to make up, Rom. 14. etc.) but in respect of the several languages which they were of necessity to use in their assemblies, and farther in respect of the several customs for a good while continued among them. Now that all that is said of these two Witnesses doth perfectly agree to these two Bishops, and their congregations of Christians, will appear in the Paraphrase; and to that belong directly the descriptions here bestowed on them. One, like Moses over the Jews, labouring to bring all that people out of their Egyptian blindness and bondage to sin, their unchristian impenitence: and the other, like Elias, preaching down idolatry, bringing the Heathens to Christianity. And then to these are fitly adjoined (in the chorus, as it were) the 24 Elders, ver. 16. that is, the Bishops of all Judaea, that belonged to the Bishops of Jerusalem, (as lesser cities to a Metropolis, ch. 4. 4.) and had their part in the benefit of this destruction that fell on Barchochebah and the seditious Jews.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Make war against them] That Barchochebah raised a sedition against the Romans is known in story, and that he called himself by that name, as son of a star, but was after more truly called the son of a lie, that is, of an idol, which is a lie, and that idol a false God, that is, the Devil; or else more generally the son of a lie, that is, an impostor, coming from the father of lies, stirred up and agitated by him, & so here ascending out of the abyss. The only thing here farther affirmed of him is, that he wars against the two Witnesses, that is, against all the Christians in Jerusalem and Judaea, using them cruelly and bloodily, if they would not join with him against the Romans, and if they would not deny Christ. These two things are distinctly affirmed, the first by Eusebius in his Chronicon: Chochebah, saith he, leader of a faction of the Jews, killed with all cruelty the Christians that would not help him against the Romans. And so likewise Orosius, 1. 7. c. 13. Christianos Judaei, Cothebâ (that is, Cochebâ) duce, quòd sibi contra Romanos non assentarentur, excruciabant, The Jews under their leader Cocheba tormented the Christians, because they would not comply and take part with them against the Romans. The second by Justin Martyr, Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barchochebas, the leader of the defection of the Jews, commanded the Christians, and none else, to be led to cruel torments, if they would not deny Christ, and blaspheme him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. The remnant were affrighted] That the remnant here, that is, all the Jews in Jerusalem that were not now destroyed, did convert and believe in Christ, appears by that which is ordinarily known in story, that Adrian at this time by Edict banished all the Jews out of it, that is, all that remained such, or were not converted to Christianity, and set up the picture of a Swine at the gates, to keep any of them from thoughts of entering again, and even to banish their eyes from thence (See Aristo Pellaeus in Eusebius, 
l. 4. c. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole nation was from thenceforth forbidden to enter the region about Jerusalem, and this by decree of Adrian, which commanded that none should out of any eminent place so much as behold their native soil. And Tertullian Apolog. c. 21. Quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur, They were not permitted to salute, or visit, their native country so much as travellers or guests: and so Advers. Jud. c. 13.) mean while the Christians freely returning thither from their dispersions, and inhabiting quietly there. Christianis tantùm permissa civitas, saith Orosius, the city was permitted to Christians only, (see Note on Luc. 21. c.) that is, no Jews were there permitted that received not Christianity.  
Paraphrase 1. 7. c. 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Second woe is past] Some mistake there may possibly be in this place by conceiving these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second woe is past, to denote the description of that second woe to end in this place, and consequently that, behold the third woe cometh quickly, should signify that the coming of that third woe should now next be set down. But this is a mistake, that would be apt to disturb and perplex the Vision. For of the three woes denounced ch. 8. 13. 'tis plain that the first is set down from c. 9 1, to v. 12. and there concludes, the first woe is past: Then after that, saith the Vision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there come two woes more. These two are coupled together, and not set down so severally as this first was from those two, (those latter two agreeing one with the other in this, that they were both executed by the Romans, whereas the first was by the Zelots among themselves) and so described somewhat undiscernibly, yet so that the second may be found to end ch. 10. 10. upon which 'tis said, that he must prophesy again, v. 11. that is, that there was not yet an end of that sad matter, but that the third woe was still behind, and that set down from the beginning of this 11th chap. to ver. 14. where that third (and so both these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second and third named together, ch. 9 12.) being at an end, in reference to both of them this verse must be understood; that as the second had been fulfilled, ch. 10. 10. so within a small time after, no longer then from Titus to Adrian, the third was executed also, only by way of recapitulation the same thing is again set down, v. 15. very briefly, in the sounding of the seventh trumpet, (as had been foretold it should, ch. 10. 6, 7.) upon which come out the great voices, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, thunders (for voices and thunders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are all one; see Note on Act. 9 b.) signifying that destruction, (see Note on ch. 10. a.) And this third woe being thus added to the two former, the effect and result of all the three woes is, the setting up of Christianity in Judaea. And that is signified by the acclamations, the Kingdom is the Lords, etc. Which speech is said to be delivered by the thunders, as being a most natural consequent of that destruction. And then a new vision of a new matter begins at the beginning of the twelfth chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. The Kingdoms of this world are become the Kingd—] What is here meant by this acclamation, The Kingdoms of this world are become the Kingdoms of our Lord, etc. may best be understood by these degrees; First, that becoming the Lords (all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 47. 9 where 'tis said the shields of the earth are the Lords) signifies conversion to Christianity, and that is evident by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Christ's. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly, that the Kingdoms of the world signifies not here the whole world, and all the Kingdoms of that, but as (when it is said the world hateth you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and, I pray not for the world, and very often in the same style) the world signifies unbelievers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole societies and multitudes of them. And this being by the Context applied to Jerusalem and Judaea, the plain meaning of the whole phrase must be, that the inhabitants of Jerusalem and Judaea were now generally converted to the faith of Christ, as in the story it was known to be in Adrian's time, after the defeating of Barchochebah, the unbelieving Jews being finally banished thence, and the city inhabited by Christians of that and other nations indifferently: see Euseb. Eccl. hist. 1. 4. c. 5. As for that which follows in the acclamatin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and he shall reign for ever and ever, that is capapble of a twofold interpretation: either more generally, that the Christian faith and Church shall continue for ever, (the gates of hades never prevailing against it) and support itself from being utterly destroyed, against all opposition; and this here fit to be pronounced of the Church in general, upon occasion of this good success of it in Jerusalem and Judaea, where it had been so long persecuted, but now had gotten the victory: Or secondly, applying it particularly to this Church, the meaning may be, that Christ should have faithful servants in Judaea, and continue to have so to all eternity; which hath yet been made good through all changes and vicissitudes, under the Pagan and Christian Emperors first, and since under Saracens and Turks.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Nations] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only belong to other nations in opposition to the Jews (the Ethnics or heathens, as we call them, though, when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, that is the particular notion of it) but also to Palestine, either all together (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Orig. cont. Celsum 1. 4. are the Jews in contradistinction to others) or to the several parts of it divided not into Tetrarchies, Judaea one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Galilee another, etc. and so saith Josephus of Galilee, that it was the valiantest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation of Palestine, the powerfullest and best fortified, when he speaks of Vespasian's overcoming it. And so in the Gospels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation against nation, Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48, 51, 52. and c. 18. 35. and in many other places; (and agreeably the Tetrarch of any one of these was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin Author, Ethnarcha; of which ●ee Baronius ad An. Chr. 2. August. 49.) And not only in the Singular number, but also in the Plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 21. 25. the distress of nations▪ that is, of the several parts of Palestine, noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the land, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which belongs to that peculiarly (see Note on ch. 7. a.) & to the inhabitants thereof, the Jews, and not to the heathens in the rest of the world. For so that text refers, speaking of their distress and great consternation (see Note on Rev. 6. f.). 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their deanimation for fear and expectation of what would come upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, that whole people, (see Luc. 2. 1.) So Act. 4. 25. out of the Psalmist, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nations and people, that murmured against Christ, are sure the people of the Jews, and are expressed v. 26. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kings of the land and the rulers; by the King's meaning Herod (who had the rule of them under the Romans) Pontius Pilate, etc. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers, or chief men among the Jews, which v. 27. is expressly set down, Herod and Pontius Pilate with the nations and people of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a place directly parallel to that which we have now in hand, both referring to that of Psal. 2. and so this also must be taken in that sense. See Note on Mat. 24. c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Destroy the earth] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to corrupt, in that sense that wicked men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being themselves corrupted, and have their very understanding perverted by custom of unnatural sins) do corrupt others, see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the land and people of the Jews, see Note on ch. 7. a. And so the Gnostics, that infused their filthy doctrines and corrupt practices into the Jewish believers, may probably here be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that corrupt the land, which are here to be destroyed, and so were most notably, saith Eusebius.    

CHAP. XII.  
1. AND 
* a great sign was seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there appeared a great wonder in heaven, a woman note a clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:]  
Paraphrase 1. Another vision is here set down, & either the heaven or the air made the scene whereon 'tis represented, thus; And methought I saw a woman, signifying the Church of Christ thereby, and that woman, that Church shining most illustriously with those graces which Christ the Sun of righteousness had bestowed upon it, and thereby much outshining the Jewish state of imperfection before Christ came, which was now also destroyed, and this Church founded in the twelve Apostles, which, as teachers thereof, are best compared of stars, ch. 1. 20. and those as so many gems in the crown of the Church, that is, principal persons in the constituting this kingdom of Christ.  
2. And she being with child, 
† cried out in travail being in torture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cried, travailing in birth, and pained to be delivered.]  
Paraphrase 2. And this woman was with child, and ready to bring forth, that is, by the preaching of the Apostles and Apostolical men, was in travail to produce Christians (see Gal. 4. 19) that is, children to Christ, over all the world.  
3. And there appeared another wonder in heaven, and behold, a great red Dragon, having seven heads and ten horns, and seven crowns upon his heads.]  
Paraphrase 3. And on the other side, methought there was a Dragon, that is, the devil, that great enemy of Christianity, who had for a long time the city of Rome (so religiously devoted to the worship of Idols, that is, of devils, 1 Cor. 10. 20.) under his command, and all the principalities under it, (the first noted by the seven heads, that is, the seven hills, on which the city was built, the other by the ten horns, c. 13. 1. and 17. 9, and 12.) and that city (noted by the seven heads) was the Imperial city, and so had as many crowns on the heads.  
4. And note b his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.]  
Paraphrase 4. And the Devil, to oppose the prospering of the word of Christ and preaching of the Gospel, made use of subtlety, by the false doctrine of Simon and the Gnostics, to corrupt the doctors and people of the Church; and having succeeded prosperously in it in Samaria and other places, attempted the same also at Rome, that as soon as any turned Christians, they should infuse their doctrines into them, (see note on 2 Tim. 3. a. and 2. Thess. 2.)  
5. And she brought forth a manchild, which was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.]  
Paraphrase 5. And there came into the Church many Christians in the city of Rome, that imperial city, v. 3. who proved very constant and faithful to Christ, and so a Church was established there, which should convert many to the faith of Christ, by preaching the word (which is the rod of iron, that is, spiritual sword, or sceptre of Christ, the instrument of managing his spiritual kingdom, see ch. 2. note o.) unto them. And as soon as a Church was planted here, it was in the infancy endangered to be devoured by the Dragon, the devil assistd by the Roman power, the persecuting Emperor Nero, about the tenth year of his reign, had it not been wonderfully preserved by God.  
6. And the note c woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.]  
Paraphrase 6. And soon after, the Christians were by edict forbidden throughout the Empire: but God preserved his Church in this persecution, which lasted three years and an half.  
7. And there was war in heaven; Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels,]  
Paraphrase 7. And there was a great contention at Rome, between Simon Peter on one side, the planter of the Christian faith, and Bishop of the Jewish Christians, and so maintainer of Michael's or Christ's cause there, and Simon Magus, that Apostate servant of the Devil, at his second coming to Rome in Nero's time; the one contending for Christ, the other against him: see note on 2 Tim. 3. a.  
8. And prevailed not, neither was their place found any more in heaven.]  
Paraphrase 8. And Peter and the cause of Christ prevailed against him: for thought at his former coming to Rome, in Claudius' days, Simon was there worshipped for a God, and at his second coming much favoured by Nero; yet upon his undertaking to fly in the air, by Peter's prayers he was cast down and maimed in the fall, and through pain and shame forced to cast himself headlong down from the top of an house: see 2 Tim. 3. a.  
9 And the note d great Dragon was 
* cast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cast out, that old serpent, called the Devil and Satan, which deceiveth the whole world: he was 
† cast to the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cast out into the earth, and his Angels were cast out with him.]  
Paraphrase 9 And by this means the Devil (that doth so oppose the Christian faith, and reduce men to heathenism and to corrupt living) was cast out of his unlimited power in men's hearts, and many upon this victory of Peter over Simon Magus, turned Christians.  
10. And I heard a loud voice saying in heaven, Now is come salvation and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren in cast down, which note e accused them before our God day and night.]  
Paraphrase 10. And this was matter of joy to all the Christians, nay, to the angels of heaven, who therefore praised and magnified the power of the Christian doctrine, which had cast out the eminent piece of hypocrisy out of the Church, the doctrine of the Gnostics, which did really infuse that into Christians, for which the devil is wont to accuse the servants of God falsely, (and gave an essay of it in his charging of Job c. 1. 11.) to wit, that in time of persecution they will deny and forswear Christ.  
11. And they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death.]  
Paraphrase 11. And the faithful sincere Christians, Peter and Paul, and divers others, having the patience and constancy of Christ before their eyes, (who laid down his life for them) and his frequent doctrines of taking up the cross, and following him, resolved to do so as he had given them example and command: and this was a victory over Satan, and these instruments of his, the Gnostics, which would have seduced all the Christians from their constancy.  
12. Therefore rejoice ye heavens, and ye that dwell in them. woe to the inhabitants of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath 
* a little season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but a short time.]  
Paraphrase 12. A thing much to be applauded & rejoiced at by all good men and angels. But upon this the devil was hugely enraged, to see his subtlety (the tail of this serpent v. 4.) the false doctrines and infusions of these heretics thus miscarry; and therefore in the rage of his, knowing that if he did not bestir himself mightily, Christianity, prevailing in the purity and sincerity of it, would utterly be his ruin, and that suddenly, he set afoot the persecution against the whole Christian Church by Nero's edicts in a sharp manner.  
13. And when the Dragon saw that he was cast 
† on the ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto the earth, he persecuted the woman which brought forth the man- child.]  
Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon, his beloved instrument.  
14. And to the woman were given two wings of a great Eagle, that she might fly into the wilderness, into her place: where she is nourished for a 
* season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  time, and times, and half a time from the face of the serpent.]  
Paraphrase 14. And so not only at Rome, v. 6 but in all other parts of the Roman Empire, Christianity was persecuted, and the Christians forced to fly, some one way, and some another, (as they had been Acts 8. 1.) by which means they were by the providence of God kept safe for some while, (see v. 6.)  
15. And the serpent cast out of his mouth waters as a 
† river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  flood after the woman; that he might cause her to be carried away to the flood.]  
Paraphrase 15. Meanwhile Satan used all means to pursue the Christians whither they fled, raising up persecutions from Nero against them in the provinces, by which he hoped to have utterly drowned and destroyed the Church.  
16. And note f the 
* land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth helped the woman, and the earth opened her mouth, and swallowed up the flood, which the Dragon cast out of his mouth.]  
Paraphrase 16. But these afflictions and calamities which the devil designed the Christians, were diverted by the seditions raised by the Jews against the Romans, by which means it came to pass, that all the malice which was by Satan designed against the Christians, fell actually upon the Jews, under Vespasian and Titus, and so at the time the persecution of the Christians was necessarily cooled, and fell upon the Jews their greatest enemies.  
17. And the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and 
† have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  keep the testimony of Jesus Christ.]  
Paraphrase 17. And this was a great vexation to Satan, to see Christianity thrive the better by this means, and therefore he set to his former design again, that of setting the Emperors upon persecuting the Christians, viz. the pure Orthodox of them that stood out constant in confession of Christ, and would not, for acquiring safety, join with the Jews or Gnostics, and comply with them. And this persecution now designed by Satan, is that which fell out under Domitian, the subject of the next vision, c. 13.  

Annotations on Chap. XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Clothed with the Sun, and—] What notion is here to be affixed to the Sun and Moon, may thus most probably be resolved: The Sun being the Spring and fullness of light, communicating to all, but needing not to receive light from any, may fitly represent the Christian religion, as that contains the doctrines of perfect purity, not only external, but of the heart, and is an addition of perfection to all the laws that had formerly been given to men. And then the Moon being a fainter light, and proverbially noted for mutability, it may well signify the imperfect, and accordingly mutable oeconomy of the Mosaical Law. That the Moon is under this woman's feet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may signify that the Church● noted by this woman clothed with the Sun, that is, the Christian Church, had now cast off that yoke of the Mosaical observances. Others have applied it to the use that Christian religion makes of the Law and Prophets, as a footstool to rest upon in some degree. But the phrase under the feet, rather implies that of bringing low, destroying, then making use of it; as when the enemies are put under the feet, or made the footstool, it notes them to be subdued. And so the Mosaical oeconomy was at this time solemnly laid aside by the Christians, and the Nation and Temple destroyed in the former Visions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. His tail] Supposing the great red Dragon, v. 3. to signify the Devil, (see Note d.) the only question is, what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his tail. To this purpose it must be observed, that the serpent's power of hurting lies principally in his head; and therefore] as it is of them observed, that they do all they can to preserve their head, as that wherein they are most nearly concerned, so the punishment that by God is threatened Satan in the shape of a serpent, Gen. 3. 15. is, that the seed of the woman shall bruise his head, that is, shall overpower and master him: And accordingly here the Roman Imperial power, by means of which the Devil is able to kill and persecute Christians, is expressed by the heads of the Dragon, v. 3. And then the tail being most distant from the head, and here mentioned distinctly from the seven heads, and that which here follows of drawing the stars, that is, corrupting the Christians, attributed distinctly to the tail, as that which succeeds ch. 13. 1. to the heads; it will follow, that the tail of the serpent shall most reasonably have a peculiar notion, & signify his policy & subtlety, which is the engine by which he works, before he proceeds to use his power, or when his power or force cannot prevail. And of this sort the Instruments ordinarily are Magicians and Sorcerers, and false Prophets, that by deceits seduce and corrupt men: and none more eminently deserved this title than Simon and his followers, First, in respect of the prodigies that he made show of; Secondly, by his doctrine of compliances, which offered all men ways of escaping persecutions, whether from the Jews or Gentiles, by determining it lawful to deny Christ, and offer sacrifices to Idols; Thirdly, by gratifying all their carnal desires, and giving them liberty for all uncleanness. From whence it is that Cyril of Jerusalem calls Simon by this title, so proper to this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime Dragon of wickedness, or wicked Dragon. And so this is most proper to this part of the Ecclesiastic story of those first times, that assoon as the wheat was any where sown, the enemy sowed his darnel also; wherever Christianity was planted, the Gnostics infusions followed, to spoil and destroy it: and so it was at Rome, and that peculiarly at this point of time here noted in this Vision, before the Imperial edicts for the persecuting of the Christians came out. For these, we know, followed the destruction of Simon, (see Note b.) and are the subject of the next Chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Woman fled into the wilderness] The time of the woman's flying into the wilderness, that is, of the banishing of the Christians from Rome, is known in story to have been in the tenth of Nero, at which time having fired the City, he imputed it unto the Christians. That he did it himself is affirmed clearly by Suetonius, in Ner. c. 38. quasi offensus deformitate veterum aedificiorum, & angustiis flexurisque vicorum, incendit urbem; & incendium ex turre Moecenatiana prospectans, loetus flammae, ut aiebat, pulchritudine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilii in illo suo scenico habitu decantavit, Not liking the unbeautifulnesse of the ancient buildings, nor the narrowness and turnings of the streets, he set the city on fire, and there burned all that was sacred and precious in the city, and looking on the fire from a tower, and delighted, as he said, with the beauty of the flame, sang in his scenical habit the taking of Troy. Thus again we find in Xiphilin out of Dio. But for this the Christians were accused by him, and cruelly punished, faith Taci●us Annal. l. 15, and that writer, being an hater of the Christians, is pleased to think them guilty, and falsely affirms, that some of them confessed the fact, whilst not only in the general reputation of all men that then lived, of other writers that wrote of those times, but by the confession of Tacitus himself, Nero was acknowledged the author of it, who meant to have the honour of building a new city, and calling it by his own name by this means. However, the Persecution of the Christians began by this pretence, was by Nero's edicts the next year improved and advanced to so high a pitch, that Christianity was quite interdicted the Roman Empire. So saith Sulpicius Severus; N●que ullâ re Nero efficiebat quin ab eo jussum incendium putaretur; igitur vertit invidiam in Christianos, actaeque in innoxios crudelissimae quaestiones, quin & novae mortes excogitatae— Hoc initio in Christianos saeviri coeptum, post etiam datis legibus religio vetabatur, palámque edict is proposit is Christianum esse non licebat, Nero could by no means persuade men but that the city was burnt by his command; whereupon he diverted the envy of it on the Christians, and appointed cruel torments for the examining them, and invented new kinds of death. On this beginning the persecution broke out against the Christians, and after it the religion was prohibited by Laws, and public edicts made that no man might be a Christian. And this is it which is here meant by the woman's flying into the wilderness, and accordingly is by Tertullian called the first persecution; because though the Christians as such suffered before in Claudius' time, yet that was not by any Imperial edict, but only by tumults, when the heathen people were incited by the malicicus Jews. For as we read Act. 18. the Proconsul Gallio would be no Judge in such matters, but drove the Jews from the Judgment-seat. And this was toward the latter end of Claudius, after Claudius had commanded all Jews to depart from Rome: In which banishment of the Jews some Christians might suffer occasionally, and S. John be banished into Patmos; but there was as yet no Edict against them as Christians, at the least none for the putting of them to death, as the plea of S. Paul before Felix and Festus, his appeal to Caesar, (which was at the beginning of Nero) make it plain. And accordingly we find, that when S. Paul came to Rome, Act. 28. he preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all boldness or publicness, and was not forbidden. And at the writing of his Epistle to the Romans, their faith, saith he, was famous in all the world, Rom. 1. and he had oft desired to come to them, Rom. 15. 22. and that for many years, v. 23. And all this in Claudius' time, before his going to Rome, which argues also that this woman was not yet fled, that is, banished, into the wilderness. And therefore of Nero it is Tertullian's phrase, that he first dedicated persecution, & primum Neronem in hanc sectam ferociisse, Nero was the first Emperor that persecuted Christian Religion.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Great Dragon] The Hebrews call Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old serpent: so again, c. 20. 2. And the casting him out at this time is the prospering of the Christian faith, consequent to this discomfiture of Simon Magus, and the manifestation of the power of Christ. So faith Arnobius 1. 2. Non distulerunt res patrias linquere, & veritati coalescere Christianae: viderunt enim currum Simonis, etc. They delayed not to leave all their worldly possessions, and to cleave to Christianity (which was now under interdict:) For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth, etc. And as by this means the Heathens were converted to the faith, by seeing the power of Peter, so were the Gnostics discomfited, seeing their leader Simon destroyed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Accused them] The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9, 11. to be to this effect, that they are Hypocrites, and will only serve God as long as he protects and defends them. This it hereby appears that Satan looks on, as the charge of all others most for his turn to bring against men, and therefore that which he most desires to have truly said of them. Now the chief doctrine of the sect of the Gnostics, the followers of this Simon, (who is called the firstborn of Satan) was this, that in time of persecution it is lawful to deny and forswear Christ (which was the very thing that the Devil laid to Job's charge,) and consequently all that were by him seduced into that doctrine, Satan might justly accuse before God day and night, as really guilty of that accusation. But when the doctrine of the Guosticks and the professors of it were now cast out of the Church, than this is here truly said, that the accuser of the brethren, that is, of Christians, is cast out; that is, Satan can no longer with any justice accuse the Christian Church, or, if he do, he is found to be a false accuser.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. The earth helped the woman] The solemn notation of Judaea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land, hath often been taken notice, of, and is very pertinent to this place, the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians: and the same continued all the time of Galba, Otho, Vitellius, Vespasian and Titus: and in all this space the Romans being wholly taken up about the Jews, the heathen Emperors did nothing against the Christians, till Domitian comes, who is the subject of the Vision in the next Chapter.    

CHAP. XIII.  
1. AND I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his head note a the name of blasphemy.]  
Paraphrase 1. And I was in the island Patmos, upon the sea shore, when I saw the vision, that I am now to set down, viz. concerning the execution of that ●designe of Satan of bringing persecution on the Christians at Rome, ch. 12. 17. And here the first thing I saw was a beast, representing the heathen worship, as it stood at Rome, rising out of the sea, as that is all one with the abyss, or deep, that is, introduced among them by Satan (see note on ch. 11. c.) and thriving and prospering by the strength and power of the Roman Emperors; that heathen worship represented by this first beast, and the Roman Empire by the seven heads, either as seven Emperors, ch. 17. 10. or else as referring to the seven hills of Rome, the seat of this Idol-worship, usurping to its self that blasphemous title of being a Goddess, and the ten horns ten Kings, noting those that complied with Rome in this deifying of their Emperors, and in the rest of their Idol-worship, viz. the many Kings that were by the Roman Emperor set over other places, who therefore are said to have ten crowns.  
2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his feat, and great authority.]  
Paraphrase 2. And this Idolatrous heathen worship, thus assisted by the power of the Empire, began to be very cruel, and cannot sufficiently be expressed by one cruel beast, but having variety of all kinds of gods in it, from which 'tis represented by a speckled leopard, it exercises all the cruelty both of bear and lion, as was manifest by their persecutions of Christians. And to the sustaining of this beast (the Idolatrous heathen worship) the Devil (that laboured to destroy Christianity, ch. 12. 3.) contributed all his power and skill, did all that he could to hold it up, by prodigies, and by all other means.  
3. And I saw note b one of his heads as it were wounded to death, and his deadly wound was healed. and 
† the whole land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all the world wondered after the beast.]  
Paraphrase 3. And though one prime Temple on one of the seven hills of Rome, the most stately of all the roast, and so called the Capitol, from a Latin word signifying Head, were burnt down by lightning, and esteemed to be smitten by God from heaven, and so Idolatry conceived to have received a fatal blow; yet that was soon rebuilt by Domitian the Emperor of Rome, and that gave a great confirmation to Idolatry among all that lived in the Roman dominions, and took notice of it. See note k.  
4. And they worshipped the Dragon which gave power unto the beast, and they worshipped the beast, saying Who is like unto the beast? who is able to make war with him?]  
Paraphrase 4. And they worshipped the Devil, who had thus upheld the heathen religion when the Jewish was destroyed, resolving from hence, that the God of Israel was not able to contend with their Devils, nor his religion abole to maintain itself against their Idol-worship.  
5. And there was given unto him note c a mouth speaking great things and blasphemies, and power was given unto him to note d continue forty and two months.]  
Paraphrase 5. And hereupon the heathen Idol-worship and worshippers began to despise all others, and to scoff at the God of Israel (and the heathen Emperors to call themselves gods, for so Domitian did) upon the destruction of the Temple at Jerusalem, concluding thence that that God of Israel was not the true God. And soon after this, Domitian began a persecution against the Christians, as those which oppsed the heathen worships, and continued it about three years and a half, until his death.  
6. And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwelled in heaven.]  
Paraphrase 6. And this same Domitian was very bitter against God, the Church, and all Christians, in all this being a factor for the beast or Idol worship.  
7. And it was given unto him to make war with the Saints and to overcome them: and power was given him over 
* every tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all kindreds, and tongues, and nations.]  
Paraphrase 7. And was permitted by God to persecute the Christians, and to suppress them wheresoever they inhabited, whether of Jewish or Gentile extraction, (see note on ch. 10. c.)  
8. And all that dwell upon the earth shall worship him, whose note e names 
† were not written from the foundation of the world in the book of life of the lamb that was slain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are not written in the book of life of the lamb, slain from the foundation of the world.]  
Paraphrase 8. And all the Christian professors within the compass of the Roman dominions were put to sore trials, and of them very many were wrought upon by this means, viz. the carnal temporising Gnostics, which had not a mind to be martyrs and confessors for Christ, but rather chose comply with idolatry, then to suffer for Christ.  
9 If any man have an ear, let him hear.  
Paraphrase 9 And this persecution of his against the Christians was so sharp and unresistible, that (which is the thing that all Christians are concerned to take notice of) there was nothing left to the persecuted but the exercise of their patience and faith, the one in bearing without resistance what befalls them, the other in trusting God with their condition, and never revolting from him, or attempting to relieve themselves by secular arms; for as those are unlawful for subjects to make use of against the lawful power under which they are, though never so sharp or injurious to them, so would it prove, if 'twere used, but a means to bring more misery upon them.  
10. 
* If any man sather together a captivity, he goeth E●ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that note f leadeth into captivity, shall go into captivity: he that killeth with the sword, must be killed with the sword. Here is the patience and faith of the Saints.]  
Paraphrase 10. And this persecution of his against the Christians was so sharp and unresistible, that (which is the thing that all Christians are concerned to take notice of) there was nothing left to the persecuted but the exercise of their patience and faith, the one in bearing without resistance what befalls them, the other in trusting God with their condition, and never revolting from him, or attempting to relieve themselves by secular arms; for as those are unlawful for subjects to make use of against the lawful power under which they are, though never so sharp or injurious to them, so would it prove, if 'twere used, but a means to bring more misery upon them.  
11. And I beheld note g another beast coming up out of the earth, and he had note h two horns like 
† the lamb. & he spoke, like the dragon.  a lamb, and he spoke as a dragon.]  
Paraphrase 11. The next part of this vision was the representing a second beast, by which is meant the magic and auguries and oracles of the heathen Priests, which appeared to me to ascend out of the earth, or from under ground, as the Oracles were wont to be delivered: And this beast had two horns, these men had two powers, by which they made themselves sit to be considered, doing of miracles, and divination, wherein they had some resemblance of Christ the Lamb, but made use of these to all diabolical ends of cruelty, and delivered their oracles, as the Devil was wont to do, in dubious forms.  
12. And he exerciseth all the power of the fist beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.  
Paraphrase 12. And all this was made use of to advance Idol-worship, which before had lost some reputation in the burning of the Capitol, ver. 3.  
13. And he doth great wonders, so that he note i maketh fire come down from heaven on the earth in the sight of men;]  
Paraphrase 13. And by these great wonders were pretended to be done, even calling and bringing down fire from heaven, which is affirmed of Apollonius.  
14. And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should note k make an image to the beast, which had the wound by a sword, and did live.  
Paraphrase 14. And by these and the like prodigies, showed in several parts of the Empire, they endeavoured to set up the same Idol-worship among them, which was at Rome.  
15. And he had power to give note l 
* breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.  
Paraphrase 15. And these heathen Augurs and Priests set up oracles in new places, and by responses from them engaged the Emperor, and his officers in the Provinces, to persecute and make bloody Edicts against the Christians.  
16. And he 
† makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  causeth all, both small and great, rich and poor, free and bond, 
* that he may give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to receive note m a mark in their right hand, or in their foreheads;]  
Paraphrase 16. And by that means Edicts came out for all men in the whole Empire to enter into, and join in their heathen worships.  
17. And that note m no man might buy or sell, save he that had the mark, or the note n name of the beast, or the number of his name.]  
Paraphrase 17. And therewith banishment, or interdicting of all privileges and advantages of life, to all that do not thus join publicly with them, and to that end enter into their religion by some of those ways usual among them, by having the mark of the god, or the name, or some numeral letters that signify his name, branded on them.  
18. Here is note o wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six.  
Paraphrase 18. And for the last of these, it was represented in the vision to be three letters, which signify six hundred sixty six: the foretelling of which ought to be looked on as an act of infinite wisdom in Christ, that sent this prophecy, and consequently to be attended to as such: or else the finding this out will be matter of wisdom, a work of sagacity in any, and yet possible, when the time comes, to be observed; for the way of numbering here mentioned is that which is of ordinary use among men.  

Annotations on Chap. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. The name of blasphemy] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name of blasphemy literally signifies such a title as cannot be assumed or owned without blasphemy. Now blasphemy is committed two ways, either by speaking contumeliously of the true God, or giving divine honour to any else: which is also the taking that honour which is due to him alone, and bestowing it upon others, and so as contrary to his being acknowledged the one God, as the using him reproachfully is to his being God. And therefore it is that Paul and Barnabas having divine honours attributed to them at Lystra, they rend their clothes, Act. 14. 14. in the same manner as was usual among them when any man was heard to blaspheme, signifying thereby, that sacrificing to any creature is direct blasphemy against the Creator. Now what this title of blasphemy was, which is here referred to, is specified by S. Jerome Qu. II. ad Algas. Aeterna cum dicitur quae temporalis ●●st, nomen est blasphemiae, The city Rome was called the Eternal city, (So Ausonius Gallus, 
urbis ab aeternae deductam rege Quirino  
Annorum seriem— &  
Haec e●it aeternae series ab origine mundi.)  which to be attributed to any thing which had a beginning and shall certainly have an end, is a name of blasphemy. So in the same words 
* Dimid. sem●. c. 7.  Prosper, Aeterna cum dicitur quae temporalis est, utique nomen est blasphemiae, cum mortales, licet reges, in ea dic antur Divi, eisque suppli●es dicunt, Numini vestro, altaribus vestris, perennitati vestrae, etc. For that which is temporal to be called eternal, is the name of blasphemy, when their Kings though mortal are called gods, and their suppliants address to them in this style, To your Deity, your altars, your eternity, etc. See ch. 17. Note a. But beside this, (and what Athenaeus says of it l. 1. where he enstyles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome the Celestial, or heavenly city) it appears by many ancient Roman coins (set down by Goltzius in Thesauro) that Rome was called a Goddess, there being many such inscriptions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome a Goddess. Accordingly the people of Smyrna built a Temple to it, saith Tacitus hist. l. 3. and other Provinces used the like flattery, erected Temples, appointed Priests to the Goddess Rome; and at last Adrian raised a stately Temple, and called it Templum Romae & Augustorum, the Temple of Rome and of the Emperors (that is, dedicated to them, as to gods) saith Dio in Adriano. And accordingly this idolatry or blasphemy is taxed by Prudentius,  

— colitur nam sanguine & ipsa  
More Deae, Noménque lociceu numen adorant.   
Rome is worshipped by sacrifice, after the manner of a Goddess, and they adore the Name of the city as a deity. And to this it is agreeable that many other Copies read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of blasphemy in the Plural, more such blasphemous titles beside that of urbs Aeterna, the Eternal city, that one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddess, and the erecting Temples to it, containing all imaginable blasphemies in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. One of his heads] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One of the heads, will be judged, first, by the notion of head; secondly, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one. The head is the uppermost part of a man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so proverbially signifies any thing that is most eminent or conspicuous; and so here, v. 1. the seven heads are most probably the seven hills on which Rome was built. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that (for want of degrees of comparison in the Hebrew language) is by an Hebraisme, oft taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first, as Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not one, but) the first of the week. Both these concur to apply this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Capitol at Rome, to which it belongs so properly and characteristically. For first, the word Capitol cerntainly comes from Caput, and head; and Livy renders the reason for it, that a man's head being found in that place where that was after built, (Caput Toli, the head of Tolus, saith Arnobius) the Oracle answered, Eo loco caput summámque imperii fore, that the head and top of the Empire should be there. Secondly, In this place was the Temple of Jupiter, called therefore Jupiter Capitolinus; and he being the first or chief of the gods, the place where his Temple stood may well be the principal of the heads of this city. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now that this head is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slaughtered or smitten to death, this clearly belongs to the burning of the Capitol; which fell out twice about these times. First, It was set afire by those that accompanied Sabinus and Domitian thither, and who were there besieged by Vitellius' soldiers, a little before the death of Vitellius; whose successor Vespasian, being returned out of Judaea, and having committed the war against the Jews to his son Titus, in the very next year (at which time the Temple at Jerusalem was burnt) rebuilt the Capitol most sumptuously, and restored Jupiter's Temple in it: Which as it was a kind of recovery of Rome from a mortal disease (expressed by a coin of Vespasian's, inscribed Roma resurges, Rome thou shalt rise again) so it was looked on as a great expression of the wrath of God against the Jews, that at that time not only their Temple was burnt, but that other of Jupiter at Rome permitted to be rebuilt, and at Jerusalem heathen sacrifices offered in the Temple of God by the Roman soldiers, and all Gods, Priests ferched out of their caves or hiding-places, and killed by Titus' command. O this re-edifying the Capitol see Tacitus hist. l. 4. And to this the words here would commodiously enough be appliable. But besides this, there was a second wounding of this first head, another burning of the Capitol, in Titus' reign, which was by lightning, and so esteemed to be sent from heaven. And this is more proper to this point of time, to which this Vision belongs, and being done as● from heaven might from thence be more fitly objected to Idolatry, as a deadly wound to that worship of Jupiter. And this was so sumptuously repaired by Domitian (whose time is the subject of the Vision in this chapter) that Martial makes Jupiter indebted to him for it, 
Pro Capitolinis quid enim tibi solvere templis,  
Quid pro Tarpeiae frondis honoure potest?  what can Jupiter pay thee for his Temple in the Capitol? And on this 'tis said that the whole earth wondered after the beast. Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole earth or land, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Roman Territories are most probably meant (see Note k.) which are to Rome as all Palestine (so often called by that style, the land) to Jerusalem; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondering behind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or after, the beast, signifies their great veneration (wrought in them by this means) to the Idol-Worship, which is farther expressed by their worshipping the Dragon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, the Devil, v. 2. called the old serpent, c. 12. 9 and the Devil and Satan, a Dragon being but a flying serpent, by which the Devil hath always been represented. Who being here looked on as the maintainer of the heathen worship, he is adored and applauded greatly; and that farther expressed by their saying. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who is like unto the beast? who can fight with him? that is, No man or God is able to oppose this Idol-worship professed in the Capitol, or resist the power by which it is upheld.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. A mouth speaking great things, and blasphemies] One special testimoney of the Heathens blasphemy against God upon occasion of the Romans victories over the Jews, is that of Cicero pro Flacco, speaking of the Jews, Illa gens, quam chara diis immortalibus esset, docuit, quòd est victa, quòd elocata, quòd servit, That nation hath taught us how dear they are to the immortal gods by their being conquered, and subjected by the Romans to a King of their sending thither. This hath been thought fit by a learned man to be brought to the illustrating of this place, though indeed it belong to it only by way of accommodation, as a proof how apt the Romans prosperity and conquests over Judaea were to make them blaspheme God; not that this speech can belong to the point of time now spoken of, being delivered long before by Cicero. Dionysius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ, who (by the instigation of the chief of the Magicians in Egypt. commanding him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to kill and persecute the pure and holy men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as those that hindered their enchantments) became a great enemy of the Church. The like is again related of Diocletian, that upon a response of Apollo from Delphi, that the just upon earth hindered him from speaking truth, he fell on persecuting the Christians: see Eusebius De vita Const. l. 2. c. 49, 50. But that which is more pertinent to the times whereof, I conceive, the Vision speaks, is Domitian's styling himself Dominus & Deus noster, and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter, that any, whether in words or writing, should call him otherwise, and appointing his statues of gold and silver to be set up in the Capitol, and his professing his contempt of thunder and lightning. See Suetonius in his life, c. 13.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Continue forty and two months] That which is read in some Copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wage war forty two months, that is, three years and an half, is in other the best and ancientest Copies (without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and then that is to spend or stay so many months. Thus the King's MS. hath it: and so in Eusebius Eccl. Hist. l. 7. c. 10. Dionysius Alexandrinus citing this place reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or, as another reading of Eusebius hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power was given him forty two months. And then to stay so many months is to live so long; which was puncturally true of Domitian, who began his persecution in the thirteenth, and died in the sixteenth year of his reign. And so this is directly answerable to the space wherein Antiochus had vexed the Jews, Dan. 7. 24. (see Eissebius Eccl. Hist. l. 3. c. 13.) and so is fit to be expressed in the same form of words, as we see it is.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Names are not written in the book of life of the Lamb slain] That the words here should not be read thus, the Lamb slain from the beginning of the world, (though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning) but thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose names were not written from the foundation of the world, (that is, were never written) in the book of life of the Lamb that was slain, may sufficiently appear by comparing this expression here with c. 17. 8. where the words are, whose names are not written in the book of life from the foundation of the world. Now some difference there is betwixt the book of life of the Lamb slain here, & the book of life in the place. There the book of life signifies the register of all the good Christians on earth, such as at that time, when their names are said to be written in it, are true believers; but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors, such as already have, or are now about to venture their lives for the confession of Christ, to take up his cross and follow him, and so are conformable to this image of Christ, this of the Paschal lamb (by which he was anciently represented) the sacrificed, crucified Saviour. And so these men of the land, that is, the Jews here that worship the beast, the Gnostics, that to avoid persecution go to their Idol-feasts or sacrifices, are justly thus described, they whose names, from the foundation of the world, have not been written in this book of life of the slain lamb, or in the slain lamb's book of life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Leadeth into captivity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to gather together a captivity, that is, a number of Captives, as he that undertakes to bring them back out of their Captivity, to be their Captain, and lead them against their Conqueror that hath taken them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather to war, c. 16. 14, 16. and 20. 8. and as the word gathering is particularly applied to Captives, and so used by the Psalmist, Gather us, O Lord, from among the people, etc. Psal. 106. 47. having in the former verse mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that had carried them captive, which concludes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us there to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captivity here (in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision is the Jews which were circumcised, and many the like) just as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather together is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering. This is after farther expressed by killing with the sword, that is, making violent resistance and opposition against the persecuting Emperors; which for a Christian to do is quite contrary to the faith and patience of the Saints, which consists in suffering, not in resisting, in having their names written in the slain lambs book of life (see Note d.) not in the military list of those that will fight against their lawful Superiors rather then suffer under them. Now as God hath in the fifth Commandment of the Decalogue commanded obedience, and (in the Psalmist, and in the Sermon on the mount) meekness, with the promise of temporal blessings; so here doth he deter from resistance or rebellion, even against persecuting Emperors, by denouncing of temporal judgements of an higher nature than those which by that means any man desireth or attempteth to avoid. He that goeth about to deliver those conquered Captives out of the Emperor's hands, out of his oppressions or persecutions, shall do them no good, but shall himself be justly punished by him, by the righteous judgement of God, who loves not thus to be assisted (any more than Christ by S. Peter's sword) against his enemies, but denounces (as there in the Gospel, so here) perishing by the sword against him that thus useth the sword against a lawful Superior, though acting wickedly against Christ or Christianity. And so the only Christian weapons against persecuting Princes are demonstrated to be Patience and Faith, enduring meekly what comes from them, and referring our cause to God only. And by these means (so necessary for every Christian to observe, v. 9) hath Christianity ever flourished, & by none other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Another beast] What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other, or second, beast signified in this Vision, is determinable by the consequents (v. 13, 14.) thus far, that it must denote some one or more Sorcerers or Magicians, to whom it is peculiar to do the great wonders, to make fire come down from heaven, v. 13. to deceive by means of those miracles which he hath power to do before the beast. Of this therefore so signally set down there can be no place of question, nor consequently that these sorcerers were Heathens, being by the Devil made use of to support and advance Heathenism and Idolatry. This appears 1. by his speaking like the Dragon, that is, the Devil (see Note b.) 2dly, by his exercising all the power of the first beast before him, that is, assisting of the heathen worship, v. 1. whose deadly wound was cured, that is, which was newly restored to a flourishing condition again by Domitian's re-edifying of the Capitol, (see Note b.) 3dly, by his commanding to make an image to the beast, v. 4. (which must be again the advancing of heathen worship) and so the giving breath to the image, as shall anon appear. It is therefore most reasonable to interpret this second beast of Apollonius Tyaneus, that did such feats at this point of time, and was the person whose life is so solemnly written by Philostratus, and his miracles by Hierocles compared with and preferred before Christ's, that he cannot be looked on as a person too mean to be thus represented in this Vision. But this not so as to confine it to his person, (for Christ himself is oft not the person of Christ, but he and his followers, the Christians together) but to comprehend also the Magicians, Sorcerers, Augurs, heathen Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that divined by the entrails of beasts, flying of birds, the whole sort and profession of these. For that it belongs not to Simon Magus, and his followers, Menander and Basilides, etc. (though they were all Sorcerers) appears, 1. because Simon was worshipped in time of Claudius; and though in Nero's reign he came a second time to Rome, yet he was then worsted and destroyed by the Apostles S. Peter and S. Paul, and the Christian religion advanced by that means, not Heathenism, as here it is; and 2dly, the contexture of these Visions, & other characters in the former part of this chapter, determine this of the second beast to Domitian's and not to Nero's time: and for Menander and Basilides, etc. they kept & taught in Palestine, Egypt and Syria, whereas this second beast must have a larger influence, & that particularly on heathen Rome, and the heathen worship there, denoted by the first beast, whose deadly wound had been cured. And for the confirming of this interpretation, it is to be observed (what is most evident) that this second beast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the false prophet, c. 19, 20. had the same design. For as here the second beast doth his miracles before the first, v. 12. & commands to make an image to the beast, v. 14. & causeth them to take the mark of the beast upon them, v. 16. so there the false prophet had done his signs before the beast, by which he had deceived those that received the mark of the beast, and worshipped his image. And that there the false prophet signifies the heathen diviners, that foretold out of the Oracles of the Sibyls, etc. will appear c. 16. 13, 14. (Note g.) This being thus evinced, that this whole sort of deceivers (who by their arts were serviceable to the confirmation of heathen Idolatry) are denoted & represented by the second beast, the several phrases in this Vision & parts of the representation will be very intelligible; as will appear in the following Notes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Two horns] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horns in the Scripture most commonly signify power or strength, because the horns of beasts being their weapons, their power of defending themselves, or hurting others, doth most properly consist in them: see Note on Luk. 1. n. And though it be here the horns of a lamb, which is no strong or formidable beast, yet still the horns of the lamb, or sheep, are the only strength which that creature hath, and horns cannot properly signify any thing else but strength. As for the whole phrase here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two horns like unto (a or) the lamb, it must be interpreted by analogy with what we read ch. 5. 6. There Christ having been slain, & risen again, & installed in his regal power, is represented by a lamb having seven horns, which are the denotation of his several branches of power, useful to him for the subduing his enemies: And so here of this second beast it is said, that it hath two horns like the lamb, that is, this lamb before described, ch. 5. in like manner as the beasts speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Dragon, refers to the Dragon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 2, 4. And though the demonstrative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not prefixed, yet that is so ordinarily left out in all Writers, when it must be retained in the sense, that no objection can be drawn from thence. This then being thus far clear, it remains only to inquire what acts of power are here meant by the two horns. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And 1. it must be resolved that they are two such as are like two of Christ's; for that is concluded from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the lamb. Of which number as the power of miracles and of prophecy are certainly two, so there is great reason here from the Context to resolve these to be the two that are here meant. For it being already cleared, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horns signify powers, two powers are here named distinctly in the following verses; first, the power of working signs; ver. 14. secondly, of giving breath to the image of the beast, ver. 15. For that is the denotation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two (and very ordinary in other) places, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It was given to him, that is, Power was given to him, or he had power (see Luk. 1. Note p.) Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs doth acknowledgedly denote miracles; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so it is specified, ver. 13. He dth great signs, so that he makes fire come down from heaven, etc. and so that is the first horn of this second beast, the Magicians and Sorcerers power of working some prodigies, like unto those that Christ the lamb (himself, and in his Apostles afterwards) had wrought, resembling them, but not truly such, false, deceitful miracles. And for the power of giving breath to the image of the beast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is expressed in the next words to be the enabling the image of the beast to speak, which clearly denotes the receiving responses from the Devil, or the Devils giving of Oracles, foretelling things to come; which is another imitation of what the Lamb or Christ had done, who left the power of prophecy in his Church after his Ascension, as he saith of the Paraclete, he shall show you things to come, and as S. Paul saith Ephes. 4. 11. that for the founding and confirming a Church, Christ gave some Apostles, some Prophets, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Maketh fire come down—] The first of these horns or powers, being showed to be the power of miracles wrought by the Magicians through the power of the Devil, contains under it all the deceitful wonders wrought by Sorcerers in those times; and the strangest of all these that were by any of them pretended to, was this of making fire descend from heaven, in imitation of Elias, as Jannes and Jambres did by their magic some miracles after Moses. And this is particularly related by Philostratus of Apollonius Tyaneus l. 5. c. 5. that he called down fire from heaven. And this is a signal evidence that these Sorcerers were this second beast.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Make an image to the beast] The design of these Sorcerers to advance Heathenism by that means, and to oppose Christianity, and the successfulnesse of their attempt, so far as to incense the Emperors against the Christians, and to engage them to favour and encourage Heathenism or Idolatry, is sufficiently known in story, and appears by that book of Hierocles, (to which we have Eusebius' answer, though the book itself be not extant) wherein he compares Christ and Apollonius, the Evangelists the writers of Christ's story and Philostratus the writer of Apollonius' life, and prefers Apollonius and Philostratus very much before the other. And this is the meaning of ver. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he did all the power of the first beast before him, that is, he confirmed men in the belief and practice of all the heathen worship which was then afoot; and as it follows, makes all the inhabitants of the land, that is, the generality of the Roman Empire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to worship the first beast, whose wound had been cured, that is, to continue those heathen worships of Jupiter Capitolinus, and the like, which seemed to have been shaken by the burning, but were settled again by the re-edifying of the capitol. And not only so, but, as here 'tis added, he saith to the inhabitants of the land, that is, commands them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an image to the beast which hath the stroke of the sword, and lived. That that beast which hath the stroke of the sword, and yet lived, is the beast v. 1. one of whose heads was wounded to death, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal wound (all one here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stroke of the sword) was cured, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is manifest; and that hath been cleared to denote the heathen worship, as it then stood at Rome, the prime part of which was the worship of Jupiter Capitolinus. The only difficulty than is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of this beast. And first, it may signify the inventing and introducing of some other heathen worships or temples besides those, yet agreeable and like unto those which they had already: And to that sense may be applied what we read of Domitian, his adding of new Deities, and erecting Flavia templa, Flavios' Sacerdotes, of which saith Martial l. 8. Epigr. 80.  
Sic nova dum condis, renovas, Auguste, priora,  
Debentur que sunt, quaeque fuere tibi. Whilst he built new temples, and re-edified the former, both were to be acknowledged due to him, what now are, and where were before. But there is one objection against this interpretation, viz. that as this second beast (Sorcery, or the Magicians,) is said at the beginning of the verse to deceive those that dwell on the land, so this beast saith to the inhabitants of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they should make the image. And there is no reason to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the land should denote Domitian the Emperor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have oft explained, not the earth, but the land, that is, the whole region or dominion; and that to be defined by the Context. While the discourse was about the Jews, there it signified constantly Judaea, and the rest of the Tetrarchies, all Palestine; and now in this chapter (see Note b.) the discourse is about the Romans, it must by analogy signify the whole Roman Empire, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the world, which sometimes signifies Palestine, elsewhere signifies the Roman Empire (see Note on Mat. 24. e.) And consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants on the land will signify ver. 7 and here the Princes and people of the other regions, within the compass of the Roman Dominion; and then most probably the meaning of the verse will be that by the deceits of these Magicians, Apollonius, etc. (who, as Philostratus makes it evident, went about all the regions, and did their wonders, and drew men after them) the people of all those countries were persuaded to admit the like worships (and build the like Temples) to those in the Capitol at Rome, which may be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder after the beast (see Note b.) that is, to receive universally the worship of Jupiter, and to build Temples to him. As for the conceit, that Achilles' ghost, which Apollonius in Philostratus is said to have raised, should be the image of the beast here, or that the image of Apollonius himself, which his scholars appointed to be worshipped, should be it, there are many inconveniences which lie against either of those interpretations. This which we have set down is the most simple, and agreeable to the Context.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Life] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies breath, not life, is sufficiently known, and consequently, to give breath must be to enable to speak, as it here follows; and to give this to the image of the beast in the notion of that forementioned, Note k.) must signify to devise arts by which Oracles were now given, or the Devils raised to give Responses in those other places where these Roman worships had been received. That the Oracles at Cumae, at Dodona, at Delphos, in all Boeotia, and in most other places, were become dumb before this time, is acknowledged by all heathen writers: and Plutarch's discourses of that subject are very considerable to show the influence that the Christian faith had on this, & how Idol-worship lost much of its reputation by this means. These Augurs then and heathen Priests, as they did undertake to divine by looking into entrails of sacrifices, & by many other ways, so did they contrive the delivering of Oracles in new places, as in Pontus, by Aesculapius, and the like, as may be seen in Lucian's Pseudomantis. This practice continued public as long as the Emperors continued Pagan, and afterwards more privately: But about the time to which this Vision belongs, that is, in the reign of Domitian (as also of Trajan and Adrian) upon the great defection of Oracles, the Devil in these his agents was most active to repair the loss by setting up new Impostures in this kind; and this as a branch or effect of that Prophetic power signified by the second horn (of this second beast) like unto the lamp,) ver. 11. and to this must be applied that in the end of that verse, subjoined immediately to the mention of the two horns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second beast spoke (that is, these Augurs prophesied, or delivered Oracles,) as the Dragon; First, Wickedly and cruelly, for the advancing of Satan's kingdom, as when by this means they stirred up the Emperor and his Officers against the Christians. See Lucian in Pseudomant. concerning Alexander the Magician. And so ●aith Baronius An. 272. §. 20. the Gentile-Priests did out of the Oracles of the Sibyls incense the Emperors against the Christians. Secondly, Cunningly, doubtfully, giving their Responses in obscure forms, veiling their predictions in equivocal speeches, as the Devil, that knows some future's, and guesseth at others, is wisely and politicly wont to do. The former of these seems chiefly to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Dragon, because in this v. 15. after the Image of the beast speaking, is immediately added, and cause that as many as would not worship the image of the beast should be killed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. A mark in their right hand] The giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks in the right hand or forehead was ordinary in Syria and the neighbour countries, not as a brand or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is among others, by way of punishment; see Gal. 6. 17.) but as a note of servants, or to discriminate the servants of one Master from another. These marks were either in their right hands (or arms, or wrists, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies, and not only the hand, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Mar. 7. Note a.) or in their foreheads: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Julian, marks of soldiers are in their hands or wrists; and Lucian De dea Syr. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be marked on the wrists. So that to cause all to receive this mark, is to force all to the receiving these Idol-worships; and the way of forcing them is specified ver. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no man might buy or sell, that would not; that is, incensing the Emperor and his Officers in the provinces to make interdicts against Christian assemblies, and to proceed severely and capitally against all that used any but these heathen Idol-worships. This whole passage seems to allude to the tyranny of Ptolemaeus Philopator upon the Jews in the third of the Maccabees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— He made an edict to bring disgrace upon the nation, and upon a tower joining to the court he erected a pillar, and engraved on it, that no man should enter, but those who sacrificed after the heathen manner to their gods, and that all the Jews should be forced to be enroled & put in a servile condition, and that those that were enroled should be marked also with fire upon their body with Bacchus' Ensign, an Ivieleafe. Which passage seems to be taken notice of by the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who speaks of Ptolemaeus Philopator marking men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with Ivie-leaves. All which we see signifies the marking them out as servants with the ensign of their heathen god Bacchus, as here with the mark of the beast, that is, of Idol-worship.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Name of the beast] Beside the mark of the beast, here is mentioned the name of the beast, and the number of the name, which are in like manner to be received on their wrists, or foreheads, as the mark was; for so the construction carries it, He causeth all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may give them a mark, ver. 16. And that no man should buy or sell, save he that had the mark, or the name, or the number of the name, Where, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as their having a mark given them is all one with receiving and having it, so the having the name, and number of the name of the beast, must be all one with their receiving it. And then this will signify no more than the several ways whereby servants or worshippers of the heathen Idols were initiated, or received, and discriminated from others; First, by a mark or ensign of that God whose worship it was, an Ivie-leaf for Bacchus (from whence they were called thyrfigeri, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the like; Secondly, by the name of the God engraved on them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apollo, Bacchus, etc. and therefore, c. 14. v. 11. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which must there best be rendered, the engraving of his name; Thirdly, by numeral letters, which make up the same sum that the name of the God makes, which is but a mystical or cabalistical way of having the name understood by them that use it, but not easily understood by any man else. Of these Servius on Virgil makes frequent mention: And Martianus Capella mentions XN as the mystical name of the Sun, that is, the number of the name. And an example of this manner of describing a God, even Christ himself, hath been set down from the Sibylline Oracles, Note on 1 Pet. 4. f. Having gone thus far, it is now observable that these four phrases, worshipping the image of the beast, ver. 15. having the mark of the beast, having the name of the beast, having the number of the name of the beast, are all here used in the same matter, (as things commanded under severe interdicts, either capital punishment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be killed, that do it not, or expulsion from humane society, that they may not buy or sell, but be discommuned) and perhaps thus differently expressed to set down the several degrees of complying with Heathenism, that the persecutions brought Christians to, known and mentioned by the ancients, that is, the several species of the Lapsi; first, Apostatae, Apostates, that openly renounced the Christian religion; secondly, Sacrificati, they that sacrificed to Idols-gods; thirdly, Thurificati, they that burned incense to them; fourthly, Libellatici, they that received tickets to acknowledge that they had done so, though they had not; which being, in respect of the scandal of it, and by way of interpretation, all one with having sacrificed, may properly by expressed by receiving the number of the beasts name which is in effect all one with receiving his name, or mark.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Here is wisdom] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here is wisdom, signifies, is somewhat uncertain. It may refer to God; Herein is wisdom showed, that as the heathen Priests veil the names of their gods in secret numbers, so God hath here set down in cipher the name of that heathen god whose worship is by these Edicts prescribed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him that hath understanding count, or reckon, will be no more then. Let him that knows what belongs to mystical expressions of names by numbers take notice of this number now given him, and he shall find how it fits the event. But it is also possible that the phrase, here is wisdom, may refer only to man: 'Tis an act of special wisdom to do it: and then to that sense will be agreeable what follows, Let him that hath understanding cast the account; where again the wisdom and understanding may either signify skill and sagacity to find out the meaning of this mystery, or else prudence to manage it wisely, that it shall bring no danger upon him, it being that which was not fit publicly to be discovered, but if any man had the skill to discern it, he would, if he were wise, reckon it to himself, and say nothing, not discover that openly which might bring danger or persecution along with it. To this purpose 'tis observable, that in the first ages of the Church (which were most likely to have understood and given us light in it) they made no conjectures about it; and 'tis Irenaeus' saying, that if in his time it were fit publicly to be declared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It would have been declared by him that saw the Revelation, for that was but a little while ago, almost in our age, about the end of Domitian's reign. Intimating, that the reason of S. John's not discovering it as somewhat proper to those times, that is, surely, because some body that lived in his time, or was suddenly to come, was concerned in it. It will now, at this distance of so many hundred years, be more difficult for us to find it out, and less advantageous to afflict our minds in the search of it. That conceit of Irenaeus, that the number is to be found out by the Greek account of letters, hath been taken for the rule by which the work must be wrought, and so the Greek Alphabet hath had all the applications made to it to expound this riddle: Whereas first these kind of Airthmetical mysteries were not ordinary among the Greeks of that age; and secondly, the Greeks had anciently another way of numbering, beside that of the letters of the Alphabet in their order, viz. by six letters only taken out of the Alphabet, which did comprehend all numbers: And who knows whether that be not the way of numbering by which the operation is to be wrought? And thirdly, it is much more probable, that S. John had respect to the Hebrew custom of finding out mysteries in the number of letters, that being very usual among the Rabbins of that age, under the name of Ghematria, which was a mysterious and abstruse art; and, in their account, a special depth of wisdom among them. Whatever this number is, 'tis somewhat, which as a note of discrimination, is imposed, v. 16, on all men of that time and place, whereof that Vision treats, and which some had upon them, v. 17. was received by some, ch. 14. 11. and not received by others, ch. 20. 4. All this and much more might be said, to demonstrate it unreasonable to take any pains in finding out the precise name, whereof this of 666 is the numeral expression. The sense of the verse and the whole passage is clear without it, that the heathen Priests, and Augurs, and Sorcerers, should incense the Emperor against the Christians in all the Provinces, and cause them to make Edicts of great severity against all that did not some way comply with their heathen worships. And I shall not trouble the Reader with any (as more scrupulous, so) uncertain inquiries.    

CHAP XIV.  
1. AND note a I looked and lo a lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his father's name written in their foreheads.  
Paraphrase 1. Here is another vision, or another branch of the former. And methought I saw the Lamb, that is, Christ, on mount Zion, in the Christian Church, and with him all those constant pure Christian Jews, ch. 7. openly and constantly professing the truth.  
2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers, harping with their harps.]  
Paraphrase 2. And again methought I heard a voice from heaven, as the voice of many waters, etc. that is, the Gospel preached aloud among the Gentiles, and a multitude of Gentile Christians (see. ch. 7. 9) a rejoicing together.  
3. And they sung as it were a new song before the throne, and before and four 
* living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beasts, and the Elders: and no man could learn that song but the hundred and forty and four thousand which were redeemed from the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  eaarth.]  
Paraphrase 3. And these, methought, were singing of praise to God (sitting, as he was before represented ch. 4. 2. after the manner of the Bishop of Jerusalem, with the four Apostles, and the four and twenty Bishops of Judaea in council with him) and this song being a thaksgiving to God through Christ (and so called a new song, according to that tradition of the Jews on Psal. 96. 1. that wheresoever the new song is mentioned, it refers to the age of the Messias) for vouchsafing them to be persecuted and suffer for his name (see Act. 5. 41.) none could join with them in it, but the hundred and forty and four thousand, that is, those pure Jew-Christians, that had kept themselves constant and spotless from the pollutions of the world, like them.  
4. These are they which were not defiled will women, for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were redeemed from among men, 
* a first fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being the first fruits unto God, and to the Lamb●.  
Paraphrase 4. These are they which had kept pure from all the heretical Gnostick corruptions of uncleanness, etc. (see note on ch. 2. n.) and that held out constant against all terrors of persecutions, and so were rescued from the sins of that wicked age, the pure primitive Christians,  
5. And in their mouth was found no guile: for they are without fault before the throne of God.]  
Paraphrase 5. That never fell off to any false Idolatrous, or heretical practice, but served God blameless.  
6. And I saw another Angel fly in the midst of heaven, having the note b everlasting 
† good news to publish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people;]  
Paraphrase 6. And methought I saw another Angel, none of those before mentioned, flying or hastening about the world, carrying good news with him, happy tidings for the time to come, to all nations, Jews and Gentiles, viz. to the Christians of all;  
7. Saying with a loud voice, Fear God, and give glory to him, for the hour of his judgement is come; and worship him that made heaven and earth, and the sea, and the fountains of waters.]  
Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly, to adhere to the true God, and the Christian faith, in opposition to the heathen idolatry, which should now shortly be destroyed.  
8. And there followed another Angel, saying, note c 
* She is fallen, she is fallen, Babylon the city, the great  Babylon is fallen, is fallen, that great city, because she made all nations drink of the 
† bitter or myrrhate wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 title of Babylon (see note on ch. 18. a.) that old heathen, idolatrous city, that had lain so heavy upon the people of God, a numerous populous city, and in each of these respects fitly expressing this) was, that is, should speedily be destroyed, for advancing the heathen worship, and persecuting all that would not join in it.  wine of the wrath of her fornications.]  
Paraphrase 8. And as ver. 7. it was foretold that Idolatry should suddeny be destroyed, so presently another Angel, methought, brought news that 'twas done, that that whole impure city of Rome heathen, (under the  
9 And the third Angel followed them, saying with a loud voice, If any man worship the beast, and his image, and receive his mark in his forehead, and in his hand,]  
Paraphrase 9 And methought a third Angel followed, on purpose to confirm all weak seducible persecuted Christians, and to fortify them in their patience and constancy under the present, or yet remaining persecutions (ver. 13.) and this he did by denouncing the judgements that the inconstant should fall under, the direful ruin which attended all Apostatising, complying Christians, that (after the manner of the Gnostick compliers) for fear of persecutions, had or should forsake the Christian purity, and join in the worships or practices of heathen Rome; denouncing positively, that whosoever should do so, (see note on chap. 13. m. n.)  
10. The same shall drink of note d the 
* bitter wine of God, mixed, unmixed in the cup of his wrath  wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb.]  
Paraphrase 10. He should have his portion with heathen Rome, in the bitter punishments, or effects of God's wrath, such as fell upon Sodom and Gomorrha, Christ being the Judge, and the Angels the Executioners of it.  
11. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day not night who worship the beast and his image, and whosoever receiveth the 
† engraving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. see note on ch. 13. n.  mark of this name.]  
Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree (see ch. 13. note n.) and do not timely repent of it.  
12. Here is the patience of the Saints: here are they that keep the commandments of God, and the faith of Jesus.]  
Paraphrase 12. And herein shall the sincerity of men's hearts appear, and be made manifest by the bloody persecution now approaching, ver. 13. if they shall venture any persecutions from the heathens, rather than thus fall off, and deny Christ, if, whatever the hazard be, they shall adhere close to the precepts of Christian constancy, and the purity of Christian practice, and neither really nor seemingly comply with the persecuters.  
13. And I heard a voice from heaven saying unto me, Write, Blessed are the dead 
† that are in the Lord, which die within a while, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which die in the Lord note e from henceforth; yea, faith the Spirit, that they may rest from their labours, and their works do follow 
* with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  them.]  
Paraphrase 13. And to that purpose there came a voice from heaven, saying, That there should now come a great trial indeed, (viz. in the times of Diocletian that cruel tyrant) and the persecutions should lie so heavy on the Christians within a while, that they should be happy that were well dead, who were come to enjoy their reward of peace and bliss, and are not left on earth for such combats and storms as these.  
14. And I looked, & behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head note f a golden crown, and in his hand a sharp sickle:  
15. And another Angel came out of the Temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth 
† is dried. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is ripe.]  
Paraphrase 14, 15. And presently upon this vision of those sharp persecutions (which generally were means to call down God's judgements on the persecuters) methought I saw a bright shining cloud, and one like Christ upon it, in a regal attire, with a sickle in his hand (all this noting the judgements and excision of heathen Rome, which in respect of their cruelty against the Christians and their other heathen sins was now, as a field of corn, ready for harvest.) And another Angel called to him, and bade him proceed immediately to this excision, their sins being come to maturity, and having fitted them for destruction.  
16. And he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped.]  
Paraphrase 16. And he did accordingly, and this vengeance befell heathen Rome.  
17. And another Angel came out of the Temple which is in heaven, he also having a sharp sickle.]  
Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand, and methought he came from God in heaven, as out of the sanctuary, the place where incense is offered (an effect of the prayers of the Saints again) with a sharp sickle in his hand, an emblem of excision.  
18. And another Angel came out from the altar, which had note g power over fire, and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.]  
Paraphrase 18. And another Angel came from the altar of burnt-offerings, by which the wicked are represented, having the execution of God's wrath upon the wicked entrusted to him, and he cried aloud to him that had the sharp sickle, and bid him set about this work as if it were a time of vintage, cutting down the clusters of grapes of the vine of the land, that is, destroying this idolatrous cruel city and people, as having filled up the measure of their iniquities, and being now full ripe for slaughter.  
19 And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.]  
Paraphrase 19 And accordingly 'twas done, these obdurate sinners ripe for judgement, were terribly destroyed, cut down, and cast like ripe grapes into a winepress, the wrath of God falling sadly upon them.  
20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse-bridles, by the space of note h a thousand and six hundred furlongs.]  
Paraphrase 20. And this extended not only to the city of Rome, but to other parts of the Empire, wherein Christianity had been persecuted, and a most bloody slaughter there was among them.  

Annotations on Chap. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. I looked, and lo a lamb—] The sum of this ensuing Vision, and the propriety of it to this part of the story, is here fit to be set down as preparative to the interpretation of it: and it is this; The state of heathen Rome being set down in the former chapter, as it was in Domitian's time, that time of persecuting of Christianity, and reviving of Heathenism (that had lost a little of its lustre) here is now a general view given of all that is more largely set down in the 16, 17, 18. chapters, that is, of all from Domitian to Constantine, or the prediction in gross of what is there particularly executed; just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution, and the premising in short what was afterwards to be acted on the Jews in the following chapters. And as there the total destruction of the Jewish state is chiefly insisted on, from v. 12. to the end, so here in this, the period of the Roman idolatrous power, and the destruction thereof by an immense effusion of blood is described, from v. 14. to the end; but preparatory to that, a description of the pure, constant, Primitive Christians, in the first five verses; an Angel declaring happy tidings to the whole Christian Church for the time to come, and requiring them to walk in a religious fear, and to give glory to God, because he would now appear and judge their persecutors, v. 6, 7. Then another Angel foretelling the destruction of heathen Rome, v. 8. and another, the bitter punishments and utter ruin of apostatising, complying Christians, v. 9, 10, 11. then a declaration from heaven, that most sore persecutions should fall upon the Church immediately before this happy change, so that they should be happy who were well dead, and were come to enjoy their reward, and not left to undergo so sore a trial, v. 13. And this to point at the time of persecution under Diocletian, Maximian Herculius, Maximian Armentarius, Maximinus, Maxentius, Licinius, which was long and most sharp.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Everlasting Gospel] That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies good news, and by a figure only is appropriated to the Gospel, (as being most eminently such) is sufficiently known. And therefore here in all probability it must be taken in the native sense, and denote simply good tidings. And what they are, appears ver. 7. where the words of this good news are, The day of God's judgements are come, the former words fear God, and give him praise, being the preface to it. Which though they are a sad proclamation of judgement, and ill news to the impenitent, yet they are a special piece of good news to the pious, constant confessors, that fear God, and confess and give him praise, that is, courageously confess him, whatsoever the danger be, (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies 1 pet. 4. 16.) Now for the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sure must signify this good news to be such, as not only the present but future ages were concerned in. Thus was this (here mentioned) the freeing of the Christian Church from public universal persecution of the heathen power, which was to be afforded at the time pointed at in this Vision, that is, at the fall of Babylon, v. 8. For after that the heathen persecution was taken off by Constantine, there never came any such universal persecution, but that in one place or other Christians have had the benefit and liberty of assemblies. And though it cannot absolutely be affirmed, that there can never come such universal persecution, yet in that this flourishing estate hath continued the thousand years, c. 20. 11. it may well carry the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the everlasting good news, in proportion to what we read of the punishment of the heathen persecutors, whose smoke, is said to endure for ever and ever, Rev. 19 3. That the devil shall be let loose again, after this everlasting good news, is affirmed, c. 20. 7. But then not Babylon (whose destruction here is the subject of this good news) but God and Magog shall encompass the camp of the Saints, and the beloved city, c. 20. 9 And though Gog and Magog in the Ottoman family hath overran that part of the Church, yet in other places, to which the Roman power did never extend, that loss is repaired by the accession of Christian Princes that reign in Denmark, Norway, Sweden, Poland, Russia, etc. so that still it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the largest sense, as good news concerning all future time, as when Daniel prophesies that the Saints of the most High shall possess the kingdom for ever and ever, c. 7. 18.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Babylon is fallen] That by Babylon heathen Rome is signified in these Visions, shall be showed at large, Note on c. 18. a. Here only it will be observable, First, why it is called the city, the great, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is best rendered) viz. first, in respect of her dominion, see c. 17. 18. that great city which reigneth over the Kings of the earth; and accordingly it was generally known by that title of Urbs Dominatrix, Regno superba, Sanctorum debellatrix, etc. the Imperial city, Proud of her dominion, the subduer and destroyer of the Saints. — Regina tui pulcherrima mundi, in Rutilius Numatian. the beautiful Queen of thy world. So in Cicero 'tis Lux orbis terrarum, the light of the world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Marcianus Heracleota, the common star of the whole world; Regina & Domina in Julius Frontinus, the Queen and Ruler of the world. Secondly, for the large circuit of the city, to which purpose this testimony of Athenaeus is worth observing, lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If I should reckon the cities that are numbered in Rome that heaven-city of the Romans, not only one day would fail me, but as many days as make up a year, the number of them is so great. Secondly, why this title of Babylon is here adapted to it, viz. to keep a special decorum, observable in these Visions, in representing the Christian Church by the ancient Jewish. This is observable in many lesser particulars, but most eminently in this description of her Persecutors. There were three most remarkable calamities that fell upon the seed of Israel; The bondage in Egypt, the Captivity in Babylon, the Persecution of Antiochus. And the like is prophesied in this book to befall Christians. First, Miseries by Jewish persecution, and therefore Jerusalem is called Egypt, Rev. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  8. The second by Roman Idolatry, which is therefore called Babylon here, and c. 17. and c. 18. And the third, when the Devil is let loose, by Gog and Magog, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rev. 20. 8. which are most perfectly parallel to Antiochus, (see the Paraphrase there.) And there is little reason of doubting but these allusions were intended, and there is great decorum and method therein, which ought to be carefully attended.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. The wine of the wrath—] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, that they both promiscuously signify those intoxicating poisoning mixtures which were put into wine, hath been showed in Note on Mat. 27. f. And agreeably to that notion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in this chapter to signify two things, abominable sin, and intolerable punishment. The former of them in the 8th verse is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication, and 'tis the same in effect which it would be if the words had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a myrrthate (bitter poisonous) cup of fornication. Then for punishment 'tis here used ver. 10. being spoken of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified wrath, (any more than the same word could signify so v. 8. where 'tis applied to Fornication) but again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, and as they signify all those poisonous bitter mixtures put into wine; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's myrrhate cup of punishments, which he there threatens to pour out on them, expressed again in that that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mixed unmixed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the word to signify wine not mingled with water, merum, strong wine, or red wine, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unimixed, psal. 75. 9 signifies) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixed with these inebriating spices, meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagint in that place of the Psalmist, Psal. 75. 9 express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of mixture: and then both these put thus together are very proper to express the cup of malediction (see Note on Mat. 27. f.) and consequently the curses and fierce punishments of God. Thus c. 16. 19 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bitter wine of his wrath, not the wine of the anger of his wrath. Many the like phrases we find scatrered in Authors; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 
* Ismen. p. 146.  Eustathius; a cup of bitterness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Manasses, a cup of destruction; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cup of afflictions above brim full, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bitter cup of the taste of wormwood; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 
† In Alex.  Nicetas Choniata. See Gaulmin on Eustathius, p. 35.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. From henceforth] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (be it so read, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words) signifies, saith Euthymius, within a short time, not long after, quickly: see Note on Mat. 23. 39 and Mat. 26. 64. In both which (as here) the ancient Latin reads amode, within a while. This verse belongs to that which went immediately before, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here is the patience of the Saints, to signify a time of persecution (see ch. 13. 10.) And to that nothing can be more proper than this, that they are to be accounted happiest that die soon, that within a while are taken out of this life, from having their part in the evil to come, Isa. 57 1. So Eccl. 4. upon mention of the oppressors and strength on their side, and the no comforter, v. 1. it follows, wherefore I praised the dead which are already dead, etc. v. 2. And to this belongs the answer of the Spirit in the words following, they shall have rest from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from those persecutions which attend them here, (see Note on Heb. 3. c. 3.) and which only death can give them an end of.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. A golden crown] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golden crown is an ensign of Regal power, is sufficiently known, and little doubt but here it is so, denoting that which in the New Testament is oft expressed by the style of the Kingdom of God, or Christ, the destroying and subduing of his enemies, it being the special part of the King's office, debellare superbos, to subdue all that hold out against him. And as by the golden crown this regal office of Christ is here expressed, so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sharp sickle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the approach of that exercise of it; the sickle referring to the ripe harvest, when the reapers come armed to cut down the corn, and sharpness denoting the preparedness of this instrument for that work, and withal the swiftness and universality of the excision, cutting the whole field down together. And the destruction of the Romans (that is, of the heathen part of that people) is here fitly represented by it. So in the Gospel, in the Parable of the wheat and darnel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the harvest was the time of the excision of the Jews. So Jer. 51. 33. Yset a little while and the time of her harvest shall come, that is, of judgements and excision, before expressed by, It is time to thresh her, to which reaping is preparative. And whereas in this chapter there are two sickles, one to cut down the corn, another the clusters of grapes, both these sorts of harvests are to be seen, Joel 3. 13. and both for judgements on a people; Put ye in the sickle, for the harvest is ripe: Come, get ye down, for the press is full, the fats overflow, for wickedness is great. And the reason of the phrase is clear, because God's judgements being attendants and rewards of the sins of men, when the measure of their sins is filled up, they are then like to a field of ripe corn in time of harvest, fit to be reaped, ready for God's vengeance to fall on them; or again to bunches or clusters of grapes ready for the wine-press. And so here at the point of time, represented in this part of the Vision (the time of Diocletian) the sins of heathen Rome were fully ripe, ready for the vengeance of God, when their rage had continued a sharp persecution for ten years without intermission, and pillars were erected to Diocletian, as trophies that he had abolished Christianity, and enlarged Paganism. See Baronius Anno Dom. 304. §. 8.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Power over fire] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar here being that whereon the beasts were offered, and those beasts to be burnt with fire, and that fire being a denotation of the wrath and vengeance of God against the wicked, this Angel coming from the Altar, and having power over fire, is consequently a minister or executioner of God's wrath upon the wicked impenitents, who are those beasts to be sacrificed to God, to be destroyed before him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. A thousand and six hundred furlongs] That the thousand and six hundred furlongs here do refer to the bounds or extent of Judaea, is the opinion of the Learned H. Grotius; and his proof for it is, because S. Jerome, which had lived in those parts, and examined it very accurately, affirms that Judaea was in length an 160 miles, which, accounting every mile to contain ten Greek stadia, or furlongs, amounts to 1600 furlongs. But if it be first adverted that the wine-press is here said to be trodden without the city, and the blood to have extended to this space of 1600 furlongs; secondly, that Jerusalem was in the midst of the country, and consequently that from thence to the utmost bounds of it the space will be but half so much as is the longitude of all Judaea; this conjecture will not be so agreeable to this place. And therefore it will be more proper, and accordant to the Context, which speaks not of Judaea, but of Rome, to apply it to the adjacent Regions about Rome, to represent the bloodiness of the wars, and many battles that should in the times of Maximinus, Licinius and Maxentius, lie so very heavily upon those countries, which were parts of the Roman Empire, that they cannot be better expressed then by the blood coming to the horse-bridles, a vast effusion of blood among the Romans.    

CHAP. XV.  
1. AND I saw another sign in heaven, great and marvellous, seven Angels having the seven last plagues, for in them 
* was filled up, or finished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is filled up the wrath of God.]  
Paraphrase 1. And I had another vision concerning the judgements of God upon heathen Rome, and methought I saw seven Angels with seven plagues, all which were to come one after another, and between them to divide the tragedy, and act all God's vengeance upon them.  
2. And I saw as it were a sea of glass mingled with fire, and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.]  
Paraphrase 2. And methought I saw a great multitude of pure zealous Christians (the multitude noted by the sea, their purity by glass, and their zeal by fire) that had not yielded to the heathen terrors in any the least degree, but continuing constant in their purity, and steadfast confession of faith. And they had in their hands harps, such as were wont to be used in the Temple in God's service, called the musical instruments of God, 1 Chron. 16. 42.  
3. And they sung the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God 
† ruler of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Almighty; just and true are thy ways, O King of Saints.]  
Paraphrase 3. And they sung to Christ the same song (or another after that pattern) that Moses had done upon the victory and deliverance out of Egypt, when the Egyptians were overwhelmed in the sea, noting their acknowledgement of God's goodness and mercy to them, who now, they saw, would punish and destroy the persecuting heathen Emperors. And they magnified the mighty and wonderful works of God, his overruling power and fidelity in making good his promises to the Christians his servants.  
4. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy, for all nations shall come and worship before thee, for thy judgements are made manifest.]  
Paraphrase 4. And said, Now shall all the men in the world be obliged to fear and dread thee, and withal to magnify thy name. This is thine only work, O Lord; for the nations of the world, the Gentiles, the Roman Empire, shall at length convert to Christianity upon the sight of thy revenges upon them who had crucified Christ, both Jews and Romans.  
5. And after that I looked, and behold, the note a 
* holy place  Temple of the Tabernacle of the testimony in heaven was opened.]  
Paraphrase 5. And then methought I saw the Holy of Holies opened, those great mystreries which had long lain hid, revealed, that is, the decrees of God concerning the Romans now ready to come forth.  
6. And the seven Angels came out of the 
† holy place vi. ver. 5.  Temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.]  
Paraphrase 6. And the sum of them was contained in seven plagues or punishments upon the Roman Empire, brought out by as many Angels in shining glorious habits, each resembling the Highpriest, ch. 1. 13. (see note on Luk. 12. b.) coming out of the oracle, ver. 5. sent by God from his throne in heaven, to execute these judgements upon them.  
7. And one of the four 
* living cr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beasts gave unto the seven Angels seven golden vials full of the wrath of God, who liveth for ever and ever.]  
Paraphrase 7. And one of the four living creatures (attending and encompassing God's throne, by which four Apostles were understood, c. 4. 6. and those there having power to foretell things to come) was therefore represented to give to these seven Angels (executioners of God's wrath) seven vials full of the wrath of the eternal God, that is, to give them commission for the pouring out of God's wrath upon heathen Rome.  
8. And the Temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the Temple, till the seven plagues of the seven Angels 
† should be finished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were fulfilled.]  
Paraphrase 8. And the place where this vision seemed to be, that is, the Sanctuary in heaven, ver. 5. was filled with smoke, as an expression and consequent of this fire of God's wrath and vengeance, which was like to prove so heavy, that the very representation of it was unsupportable, no body could endure to come into the Sanctuary, whilst that was representing; nothing that it would fall very terribly on all them that should come within the reach of it.  

Annotations on Chap. XV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Temple of the Tabernacle] What is here literally meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily rendered the Temple of the tabernacle of the testimony, may thus be collected; The tabernacle of the testimony clearly signifies that tabernacle among the Israelites in Moses' time before the building of the Temple, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of meeting, Exod. 27. 21. and elsewhere the tabernacle of the testimony, Act. 7. 44. because God was there pleased to exhibit himself, and give testimony of his presence, Act. 27. 22. In that there were two regions; the first called the Sanctuary, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle, the Holy of Holies: and this is here and ver. 6. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so again ch. 16. 1, and 17. not as that signifies the whole Temple, but a part of the Tabernacle, viz. the Holy place, or Holy of Holies. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere signifies, see Note on Act. 19 e. and Rev. 14. c. out of the Scholiast on Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Christian Church from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two latter, saith he, signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Temple or Church, but the former the place where the Communion-table stands, which being divided from the rest of the Choir, is to that as the Holy of Holies to the Sanctuary. And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal. 82. 2. the vulgar Latin, and from thence the English in our Liturgy, read Temple, where the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence our Bible's read Oracle. From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel, Exod. 25. 23. And accordingly this opening of this holy place, or this Holy of Holies in this tabernacle of the Testimony, is a representation of God's revealing his will as from the Oracle concernning heathen Rome; and so strait the seven Angels came out from thence, habited like the Highpriest (who alone was permitted to go into the Holy of Holies in the Temple) and as executioners of this decree have the seven plagues, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or blows, or Judgements, v. 6. that is, come ready to act a complete destruction, such as was before meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders in the Vision about the Jews, ch. 10. Note a.    

CHAP. XVI.  
1. AND I heard a great voice out of the 
* holy place: see c. 15. a.  Temple, saying to the seven Angels, Go your ways, and pour out the vials of the wrath of God upon the 
† land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth.]  
Paraphrase 1. And the seven Angels, the executioners of God's wrath, ch. 15. 6. being thus come abroad, methought I heard a proclamation coming out of the Holy of Holies (the place of Gods exhibiting himself) addressed unto them, and appointing them to go and poured out those vials, that is, those judgements of God, upon the Roman Empire, (see note on ch. 13. k.)  
2. And the first went and pour out his vial note a upon the earth, and there fell a noisome and note a grievous 
* boil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sore upon men which had the mark of the beast, and upon them which worshipped his image.]  
Paraphrase 2. And the first Angel did so, & there fell heavy plagues upon them, which swept away a multitude of heathens and carnal temporising Christians, both in the city of Rome and in other places, (see note a,)  
3. And the second Angel poured out his vial upon the sea, and it became as the blood of a dead man, and every living soul died in the sea.]  
Paraphrase 3. And the second Angel did likewise, and there fell great slaughters upon the city of Rome, by the cruelty of the Emperors, and on occasion of sedition, etc. and very great multitudes died thereby, (see note a.)  
4. And the third Angel poured out his vial upon the rivers, and fountains of waters, and they became blood.]  
Paraphrase 4. And the third Angel did likewise, and methought his vial fell on the other cities and provinces of the Empire, and a great deal of war followed (note a.) and a multitude were slain there also.  
5. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and waste, note b and 
* or pitiful, or holy, ●or the most & best copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  shalt be, because thou hast judged 
† these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note b.  thus.  
6. For they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy.  
7. And I heard another out of the altar say, Even so, Lord God 
* ruler of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  almighty, true and righteous are thy judgements.]  
Paraphrase 5, 6, 7. And this Angel that poured out the vial upon the waters v. 4. God's judgements on those other cities and provinces, did it as a just judgement on them, for the blood of Christians that had been shed by them, and as an act of pity and relief to the persecuted, whose persecutions ended by this means: and so 'twas acknowledged by the souls of those that had been slain by them, (see note on ch. 6. e.)  
8. And the fourth. Angel poured out his vial upon the sun, and power was given 
† to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto him to scorch men note c with fire.]  
Paraphrase 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire, such as was in Maximinus' time.  
9 And men were 
* scorched greatly, or a great scorch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give him glory.]  
Paraphrase 9 And though this famine tormented them exceedingly, yet were they so far from repenting or amending their ways, from receiving the faith of Christ, that they railed at the Christian religion, as the author of all their miseries, and so were more aliened from it: see note c.  
10. And the fifth Angel poured out his vial upon the 
† throne  note d seat of the beast, and his kingdom was full of darkness, and they gnawed their tongues for pain,]  
Paraphrase 10. And the fifth Angel's vial was poured out, not upon the persons of men, but upon the government itself, which was sore afflicted and distressed (see Jer. 13. 16. where for Darkness the Targum reads Tribulation or Affliction) by the invasion of the Barbarians, and the Emperors were much troubled at it, but could not help it.  
11. And blasphemed the God of heaven, because of their pains and their 
* boiles see v. 2.  sores, and repented not 
† from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of their deeds.]  
Paraphrase 11. And as before ver. 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity, and so made them set themselves more violently against the Christians; so far were they from reforming, or mending by this means.  
12. And the sixth Angel poured out his vial upon the great river note e Euphrates, and the water thereof was dried up, that the way of the note f Kings 
* which are from the rising of he sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the East might be prepared.]  
Paraphrase 12. And the execution of the sixth Angel was the destroying of Maxentius' forces in Italy, and so weakening of Rome, the mystical Babylon (noted here by Euphrates, the river that belongs to Babylon) and making it capable of being taken, and possessed by Constantine and his sons, which were Christians.  
13. And I saw 
† the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three is wanting in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MS.  three note g unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.]  
Paraphrase 13. And methought I saw three diabolical spirits, like the frogs of Egypt, one coming from the devil, another from the heathen worship, and the third from the false prophet: 1. The response of the devils raised by Maxentius' command, 2. the encouragement of the auguries, or heathen priests that divined by entrails, 3. some false predictions out of some passages of the Sibyl's writings.  
14. For they are the spirits of devils working miracles, which go forth unto the kings of the 
* land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth, and of the whole world, to gather them to the 
† war of that great day of the God, the ruler of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  battle of that great day of God Almighty.]  
Paraphrase 14. And all these were made use of to deceive Maxentius, and give him confidence that he should prosper in his tyranny, and holding out against Constantine, which was the occasion of Constantine's setting upon and destroying his army, of his entering Rome, and of that blow that befell Idolatry by this means.  
15. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.]  
Paraphrase 15. (Such unexpected sudden changes as these, such secret undiscernible proceedings of God's providence, may in all reason be admonitions to all to be watchful, and not to comply with the present prevailing power in any unchristian or uncomely manner, lest when they have done so, that which they have designed, as their greatest security, be indeed their greatest danger.)  
16. And 
* they, see note a.  he gathered them together into a place called in the Hebrew tongue note h Armageddon.]  
Paraphrase 16. And these evil spirits excited him and engaged him and all his armies in a fight, wherein they were utterly vanquished and destroyed. See note e.  
17. And the seventh Angel poured out his vial into the air, and there came a great voice out 
† of the holy place (see ch. 15. a.) from the throne, so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Temple of heaven, from the throne, saying, note i 
* It was, or hath been, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is done.]  
Paraphrase 17. And the seventh Angel poured out his vial into the air, (noting a decree of heaven now to be executed on the earth) and presently, methought, I heard a proclamation come out of the Holy of Holies, from the throne of God, denoting the going out of God's decree, which was delivered in these words, It was, or hath been, that is, Heathen Rome is now destroyed, (And this was after in Honorius' time, as will be more fully set down ch. 17.)  
18. And there were voices, and thunders, and lightnings: and there was a great earthquake, such as was not since men were upon the earth, 
† such an earthquake so great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so mighty an earthquake, and so great.]  
Paraphrase 18. And methought there were thunders, and lightnings, and an earthquake, such as never had been known before, denoting this vast change, (the greatest of any) that now was by this means wrought in the world.  
19 And the great city was divided into three parts, and the cities of the nations fell, and 
* Babylon the great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  great Babylon came in remembrance before God, to give unto her the cup of 
† the bitter wine of his wrath, see note on ch. 14. c.  the wine of the fierceness of his wrath.]  
Paraphrase 19 And Rome being, at this time of Honorius, divided into three parties, one Heathen, a second Orthodox, a third Heretical, impure (see note on chap. 17. c.) wicked Christians, this brought in Alaricus, and by that means destruction on all heathen Rome. And thus was God's just vengeance executed upon them.  
20. And every island fled away, and the mountains were not found.]  
Paraphrase 20. And as 'tis ordinary for islands and hills to be removed by earthquakes, so now the maritime towns and strong holds were destroyed by this incursion of the Goths.  
21. 
* And the hail about the weight of a talon descends out of heaven upon men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And there fell upon men a great hail out of heaven, every stone about the weight of a talon: and men blasphemed God because of the plague of the hail, for the plague thereof was exceeding great.]  
Paraphrase 21. And this judgement fell upon them most visibly and discernibly from heaven, and withal in a most heavy unsupportable manner: and yet after this such obduration of hearts possessed them of the heathens that survived these judgements, that they were the more obstinate in their Idolatrous heathen courses, and still railed at the Christians, as the authors of all these miseries that befell them.  

Annotations on Chap. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Upon the earth] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth or land, and the sea, and the rivers and fountains of waters, v. 2, 3, 4. may appear by v. 1. where the Angels are appointed to pour out their vials upon the earth or land. That in all reason signifies the Roman Empire, the thing represented in these Visions, as before it signified the nation and people of the Jews (chap. 7. Note b.) And there is no reason to affix any nice critical notation to either of these single, that the land, v. 2. should signify severally, and so the sea, v. 3. and the rivers, v. 4. but to take all together for that which was meant by the land, v. 1. for so the series here requires, where the Angels, that were commanded to pour out their vials on the earth, pour them out upon these three, evidently noting these three to be the distribution of that one, and so all one with it. So ch. 14. 7. God is described as the Creator of the heaven, and earth, and sea, and fountains of waters, where all those latter three are set to denote that which is elsewhere ordinarily called the earth, and no more, in opposition to heaven, that is, this inferior, terrestrial globe, and all in it. To this may be added, that when the judgements are represented to fall upon Judaea, some are said to fall on the land, others on the sea, others on the trees, c. 7. not necessarily signifying such a separation of the judgements, some on this, some on that part, but the whole nation together, on which all those judgements fell; and this indeed agreeable to what we read of the judgements that fell on Egypt, where though some of them were caused by the signs that Moses wrought upon the land, Exod. 8. 16. others by smiting of the waters, streams, rivers and ponds, and all their gathering together of waters, Exod. 7. 19 and so again ch. 8. 5. yet 'tis manifest that the judgements thus produced by every of these, (each smiting of his rod there being proportionable to the pouring out of a vial here) fell indifferently on the whole land, and not one judgement on one part, another on another: And so sure is it to be understood in this place. Many judgements were to be poured out up ●n the Roman Empire, and by all of them together the whole heathen part of it destroyed. This consideration makes it unnecessary farther to inquire into the productions of the several Vials▪ what each of them distinctly signified, it being sufficient that each of them notes some kind of destruction; and the number of seven being a perfect number, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the seven Angels, and their seven vials, and their seven effusions signify utter destruction, and not necessarily any more, unless it be this, that it was not all at once, but by several degrees and several sorts of judgements, those that ordinarily bring destructions upon provoking people, that have filled up the measure of their iniquities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infectious diseases, famines and wars: and that these in a very remarkable manner fell upon the Roman Empire about these times, appears as by all histories Ecclesiastical and profane, so especially by S. Austin in his first books De civ. Dei, written on purpose to defend Christian religion from that charge which was laid upon it, that it brought down all judgements upon the Empire. Which being false, as it was urged by the Heathens to the prejudice of Christianity, viz. that the Judgements came for that sin of permitting Christianity in the Empire, and contempt of their Idol-worships; so was it most true, that for the Heathens standing out and persecuting the Christian faith, most heavy wasting judgements were come upon them. Of the three first Vials it may be yet further noted, that they may have a peculiar aspect on the plagues of Egypt: the first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evil and grievous boil, that is, infectious, and very painful, will be answerable to the boil breaking out upon man and beast through all the land, Exod. 9 9 and signify some infectious disease, plague and pestilent, which we know breaks out in boils. So likewise the second and the third, the sea becoming as blood, ver. 3. and the rivers and fountains becoming as blood, ver. 4. are answerable to Moses' stretching out his hand and smiting upon the waters of Egypt, their streams, and their rivers, and their ponds, and all their pools, or collections of water, upon which they became blood, Exod. 7. 19, 20. Now for these three the histories of those times are very remarkable, viz. for the great pestilences, and horrible effusions of blood. That which Herodian tells us of Commodus' reign, will sufficiently qualify that for the time of the pouring out of these three vials. At that time, saith he, l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very great pestilence reigned over all Italy, but especially in the city of Rome (and Dio tells us, that there died above two thousand a day in the city) and a vast number both of beasts and men perished thereby. And so this may be commodiously the pouring out the vial upon the earth, belonging not only to the city of Rome, but to all Italy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land was wont to signify not only Jerusalem, but all Judaea. Hereupon the Emperor was persuaded to remove to Laurentum, so called from the grove of bay-trees there, the smell whereof the Physicians thought useful against the plague. And in like manner they prescribed sweet unguents and odours to anoint their ears and noses, to keep out or overcome the pestilential vapour. But nevertheless, saith he, the disease daily increased, and swept away a multitude of men and beasts. As for the blood that was then spilt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same Author gives us a large story; Cleander, saith he a servant of the Emperors, bought out of Phrygia, and grown up with him from his youth, and advanced to greatest offices in court and army, aspired to the Empire; To that purpose bought up a vast quantity of corn (which caused a great famine also at Rome) thinking thereby in time of need to oblige the citizens and soldiers, and to gain them all to his party. But the event was contrary; for the famine raging, and the cause of it being visible, all the citizens run out of the city to the Emperor, requiring this Encloser to be put to death. Cleander by his power keeping them from the Emperor (whose voluptuousness made this easy for him to do) sends out the Emperor's forces armed and horsed against them, which made an huge slaughter among them, and in driving them into the city gates, by their horses and swords, saith he, meeting with footmen unarmed, they killed a great part of the people. Which when they that were in the city understood, they got to the top of the houses, and with stones and tiles threw at the soldiers, and by this means put them to flight, and in the pursuit beating them off from their horses, killed great multitudes of them: and this continued very cruelly for some time. And the appeasing of this cost a great deal more blood, the Emperor causing Cleander to be put to death, and his sons after him, and then a great many more, saith he, not daring to confide in any body. To which that author immediately adds the many prodigies which followed at that time, and the burning down of the Temple of Peace; which beside that it was the treasury of a great part of the wealth of the city, and was accompanied with the burning of a great deal more of the buildings of the city, and among them of the Temple of Vest●, the fire continuing for many days, till rain from heaven put it out, (which made them impute the whole matter to the anger of the gods) be●ides all this, I say, it was by all then looked on as a presage of great wars, which, saith he, accordingly followed. And so in this one passage of story in that Author we have the interpretation of these three vials. As great a plague as ever hath been read of, to be suitable to the first; and a great deal of killing both in the sedition, and by the cruelty of the Emperor, and by the fire, and by the wars that followed, (wherein the whole region, and not only the city of Rome was concerned) answerable to the two latter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the sea, that is, the multitude of the city, and the rivers and springs of waters, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the other provinces and cities become blood. But beside these under Commodus, there was store of the like judgements in the following Emperors times, until Constantine: A very great Pestilence under Gallus, another under Gallienus, both described by Zozimus; another at the end of Decius, on occasion of which S. Cyprian wrote his book of Mortality. And in Maximinus' time, saith Eusebius, whilst he and his armies were sore distressed by a war with the Armenians, the rest of the inhabitants of the cities were grievously devoured with famint and pestilence, infinite numbers dying in the cities, more in the countries and villages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the numbers of husbandmen which had formerly been very great, were almost all of them swept away by famine and pestilence▪ saith Eusebius Eccl. hist. l. 9 c. 8. And for wars and ●ffusion of blood and slaughters, the histories are all along full of them, and need not be here recited.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. And shall be] In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall be the Copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful and merciful, as that is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness, as hath oft been said. And so it is fitly superadded here to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art just or righteous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preceding. That the justice of God, here acknowledged in these vengeances on heathen Rome, denotes his punitive justice, there is no doubt, and accordingly follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because thou hast judged these. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the persons neutrally set down, the inhabitants of the Empire, which are here supposed to be judged, that is, justly punished, and of whom it follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have shed the blood of thy saints and prophets, that is, of the Christians, and those that by their preaching would have wrought reformation among them, and so did act as Prophets, and had the portion of Prophets, were resisted and slain by them. But besides this punitive justice expressed by these judgements, there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity, compassion to the persecuted Christians, whose sufferings were abated and taken off by this means. Thus 'tis often to be observed in Eusebius' story, particularly at the end of the great slaughters, and famine, and plague in Maximinus' time, l. 9 c. 8. (mentioned Note a.) Hereupon, saith he, God, the defender of Christians, having showed his wrath and indignation against all mortals for their persecuting us, restored the pleasant and bright splendour of his providence toward us, so that from that time peace and light, with the great admiration of all, shined out and was revealed to us that sat in darkness before, showing us that God hath the oversight of our affairs continually, chastising and afflicting us for a time, but after he hath disciplined us sufficiently, appearing favourable and propitious to us again.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. With fire] If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fire were here literally to be understood, many completions there would be of it, by great fires, in the city of Rome especially, within the space referred to by this Vision. One remarkable one hath been mentioned in Commodus' time, Note a, out of Herodian l. 1. falling on the Temple of Peace, and at length coming to the Temple of Vesta, and burning many great houses, and so continuing for many days, till the rain from heaven put it out, and so by the heathens, saith he, conceived to be begun also, as it was ended, by the gods without humane means. And this being such, coming from heaven, not from any lower cause, may the more probably belong to this place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the Sun is said to have power given it to scorch men with fire, the Sun in the firmament, the great fire of the world, being commodiously enough said to scorch them, or to set them on fire (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) who were burnt by fire from heaven. But it is not improbable that the Suns scorching of men, denoted ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may signify that scorching and drying up the fruits of the earth from whence a death proceeds, and so be here set to express a famine: so 'tis said of the seed on the stony ground, that as soon as it sprang up, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was scorched, and, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withered away. And many such dearths there were in the stories of those times. A most eminent one in Maximinus' time, mentioned by Eusebius l. 9 c. 8. Some, saith he, for the least bit of victuals, parting with that which was most precious to them: one measure of corn sold for two thousand five hundred Atticks: some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little time selling all their possessions to buy bread: others eating grass, and therewith poisonous herbs. Noble women going out of the city to the country to beg bread: Others staggering and falling down in the streets, and howling out for one bit of bread, and able to speak no word but that they were famished. And at length the dogs raving for hunger, and falling upon the men, in their own defence they fell on killing and eating dogs. As sad a description of raging famine as hath been read of, save in time of sieges. Another famine there was in Commodus' time (mentioned from Herodian Note a.) which put the whole city into a sedition, but that not comparable to this, and caused by Cleander's insatiate covetousness and ambition, more than the scorching of the Sun. That which here follows, as the effect of this famine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they blasphemed the name of God, may most probably be the heathens railing at the Christians, as the cause of all their evils; for so the ancients observe of them, that whenever plague or famine befell them, presently they cried out, Christiani ad leones, Let the Christians be put to death, as the authors of their miseries. An eminent place we have to this purpose in Arnobius l. 10. where naming the very judgements which are here expressed by the foregoing Vials, pestilences, wars, and dearths or famines, he saith of the heathens, that when these befell them, they presently cried out that since Christians began to be in the world, terrarum Orbem periisse, the whole world was destroyed, and all mankind afflicted with all sorts of evils: and S. Cyprian in that known place ad Demetrain. That many wars break out, that plagues and famines, that the earth is kept long without any rain, nobis imputari, 'tis by the heathens imputed to us Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Seat of the beast] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne, or seat, of the beast signifies, may thus be gathered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast signifies Idol-worship, c. 13. 1. and as the throne of that may signify the place where it resides, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so it may signify also that which sustains and supports it, a seat being that which sustains and holds up from falling that which rests upon it. This was the power of the Roman Empire, the strength and dignity thereof, to which so great a part of the world was subjected, and which it made use of to maintain the Idol-worship against Christianity. And so the throne of the beast is expounded in the next words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdom or Empire of Rome. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now that which is here said to befall the Empire by the pouring out of the fifth vial is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkened, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, lost much of its splendour which before it enjoyed, which belongs clearly to the incursions of the Barbarians, Persians, Goths, Almans, etc. about these times which are here described, as every where appears in story. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pain that here follows, it is the great grief and anxiety that it cost them to contend and secure themselves from these Barbarians, who being so contemptible in the eyes of the Romans, it was matter of great indignation to them to be thus infested by them, as Egypt by flies and lice. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And whereas, v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boils are joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pains, I suppose those boils may again refer to that plague of Egypt, (as the darkening of the Kingdom plainly doth) and denote the effects of the Barbarians incursions: as the boils, Exod. 9 9 were produced by scattering ashes of the furnace toward heaven, to which the inroads of those Barbarians in respect of their multitudes might fitly be resembled. And then their blaspheming of the God of heaven, is their railing at Christ and Christianity, as that which in the heathens opinion brought all these evils upon them. See Salvian De provide. and Note c.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Euphrates] That it is agreeable to the calling of Rome Babylon (see Note on c. 18. a.) to set Euphrates, the River that belongs to Babylon, to signify Tiber that belongs to Rome, hath been formerly showed, c. 9 Note e. And that it so signifies here, there is little doubt. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  From hence it follows, that the drying up of Euphrates, being an allusion to the history of Cyrus, prophetically set down Jer. 50. 38. and drought is upon her waters, and they shall be dried up, and c. 51. where is mention of the drying up her sea, and making her springs dry, v. 36. it must in reason be interpreted thereby. There in the taking of Babylon, Cyrus turned away the river Euphrates, and entered the city through the channel thereof. (See Orosius l. 11. c. 6.) And so the drying of the river being the preparative to the taking the city, and the making that weak and accessible which otherwise was impregnable, this phrase of drying up the water of Euphrates is thought commodious to be made use of, to express the weakening of the strength of Roms, and making it conquerable, or, as it here follows, that the way of the Kings— might be prepared. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To prepare a way we know is to remove difficulties and obstructions, to levelly and plain a passage, and that in the Prophets expressed by exalting valleys, and bringing hills low, and plaining the rough places. And when rivers or waters are in the way, than the drying them up, is preparing the way, making them passable. And so the fitting the city of Rome for conquest by Constantine and his sons (who are here called Kings from the rising of the Sun, see Note f.) is the full interpretation of drying up Euphrates, that the way of the Kings might be prepared. Of this the history is clear in Eusebius Eccl. hist. l. 9 c. 9 (and so in Zozimus also) that Maxentius having fastened himself in Rome (out of which he went not himself, having no confidence in the love and fidelity of the people) he fortified every place and region and city with armies for guards, and had a thousand troops of soldiers to lie in ambush in every part of Italy, and the rest of his dominions where the enemy was likely to come: These sure were the obstructions, or difficulties, in Constantine's way to Rome, which are here to be dried up, or removed; and accordingly it follows in the history, that Constantine being assisted by God set upon his first, and second, and third army, and overcame them all; and possessing himself of the greatest part of Italy, came close up to Rome. And so 'tis visible what this drying up the river, by which their way was prepared, signifies, the subduing those armies in Italy, so that now nothing withheld his passage from Rome; which is here looked on as a very great thing, proportionable to Cyrus' turning the river Euphrates, and entering Babylon through the channel of it. But there was yet one difficulty more to be conquered, before Constantine could enter Rome. For his only design being to deliver the Romans from the tyranny of Maxentius, and not to do any hurt, but rather bring relief to the inhabitants of the city, there was now no way to reconcile this difficulty, whilst Maxentius remained fortified in the city. And therefore in God's wonderful providence it was so disposed, that Maxentius and all his party came out of Rome, but in stead of joining battle with Constantine, fled from him immediately; and having formerly built a treacherous bridge over Tiber, on design to draw Constantine's army over it, and so by the failing of the bridge to drown them, Maxentius himself and his forces are forced that way, and drowned in the pit which they had prepared for others, and himself and his lifeguard were the first that thus perished. This so signal a destruction Eusebius thinks fit to compare to the Israelites victory over Pharaoh in the Red sea, and saith it was according to the prediction of the divine oracles in all probability referring to this Vision here. The conclusion of it was, that this being done, Constantine came Conqueror to Rome, where without any opposition he was received by young and old, Senators and Nobles, and all the people of Rome, with cheerful countenances and joyous acclamations, as the preserver and benefactor of them all; and commanding the sign of the cross to be set on the right hand of his statue, he affixed these words in Latin, H●c salutari signo, veraci fortitudinis indicio, civitatem nostram jugo Tyranni ereptam liberavi, et S. P. Q. R. liberatum prisco splendori & claritatirestitui, By this salvific sign, the true expression of fortitude, I have freed our city, and delivered it from the tyrant's yoke, and have restored the Senate and people of Rome to their ancient splendour and brightness. And in like manner the Senate dedicated to him a triumphal arch, Liberatori urbis, fundatori quictis, To the deliverer of the city, and founder of their peace, as may be seen in Eusebius, Socrates, and Sozomen and others. And so this was a farther completion of this prophecy, and a last part of the drying up Euphrates, (parallel to that of the drying up of the Red sea before the Israelites) and preparing Constantine's peaceable entrance into the city.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Kings of the east—] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the rising of the Sun, signifies, may be resolved by these two considerations; first, that the Kings or Magis that came to worship Christ, soon after his birth, whilst Herod designed the kill of him, are said to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the rising of the Sun, Mat. 2. 1. And agreeably to that, Constantine and his sons, which had given up their names to the Christian faith, and were promoters of it whilst Maxentius persecuted it, may be thus in Prophetic style fitly described by the Kings from the rising of the Sun. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly, Christ himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rising Sun (see Note on Luc. 1. 5.) and so seems to be called here, c. 7. 2. where the Angel ascending from the East is one sent immediately by Christ; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings from the rising of the Sun may be a very fit phrase to express Christian Kings. And it is to be observed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings, in this Book, is not confined to the Emperors or supreme Governors, but is more loosely used for Commanders, all in authority (see Note g. and c. 11. Note.) and so may in the Plural be appliable to Constantine and his sons, and the Christian Commanders under him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Unclean Spirits] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean spirits may in part be resolved by Eusebius in the story of Maxentius, Eccl. hist. l. 9 c. 9 where the first thing that he saith of him, is, that he relied on Magical arts in this whole matter, and thereupon kept himself up close in Rome, and would not go out of it. So again De vita Constant. l. 1. c. 30. At last he f●ll to Magic and Sorcery; sometimes cut up women great with child, sometimes ripped up the bowels of tender infants, sometimes killed lions, all to divine thereby: He often used wicked adjurations to raise up Devils, saith he, by whose help he might avert the violence of the war from him, hoping that they would help him to the victory. Now these impure spirits are here said to be three, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but the Kings MS. wants that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three. If we read it without three, than it is already explained, that he made use of Magic and Augury. But if the word three be retained, than either may it signify that he betook himself wholly to these arts, (the number of three, as of seven, having oft no other importance in it but to signify a great deal) or else peculiarly these three sorts; first, Augury, or divination by entrails; secondly, Calling up of devils, (both particularly mentioned by Eusebius) and thirdly, the use of the Sibylline Oracles, which the Roman Sorcerers and Diviners generally dealt in, and Maxentius made use of; see Zozimus l. 2. Of these it is farther said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frogs, referring to those creatures brought forth upon Egypt by the Magicians at Pharaohs command, Exod. 8. 7. Of which, as it is known that they are impure creatures, breeding and dwelling in the mire, and so these impure spirits or arts are fitly compared to them; so it is also observable, how useless and unprofitable they are, they croak, but do nothing else, and so they fitly resemble these Magical arts, which made a great noise, but never brought him the least advantage, but rather hastened his ruin, by relying on them. Then these frogs are said to come out of the mouth of the Dragon, and the beast, and the false prophet: which again, if the word three be not retained, will conclude these Magical arts, which he made use of, to proceed promiscuously from these three; but if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three be retained, than it will be proper to confine the responses of the devils, when they were raised by him, to the first of the three, those that came out of● the mouth of the Dragon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that is every where the Devils title in this Book, (see Note on c. 12. d. and 13. b.) and the devils being (as was said) raised by Maxentius to direct and assist him, the first of these frogs is said to have come out of the devil's mouth immediately. Secondly, the art of divining by entrails, and to that purpose killing of women and children as well as beasts, being directly a piece of Heathenism, confined to their Augurs and Priests; the second of these frogs is said to have come out of the mouth of the Beast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, Idol worship, so called, c. 13. 1. the Priests being the mouth thereof. Thirdly, the heathen Prophets undertaking to fetch grounds of their predictions most frequently from the Books of the Sibyls, such fragments thereof as were remaining among them; the third frog is said to come out of the mouth of the false prophet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, of the College of diviners, which thus by study in those Oracles undertook to foretell things to come. And of all these it is said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they did signs, either by foretelling sometimes things that came to pass, which gave them authority among men, or else by showing some deceitful wonders: and that they went out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon, or to, the Kings of the whole world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, to Maxentius the Emperor, and his Commanders under him, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in the Plural, (see Note f.) and incited them to the war of the great day of God, that is, to fight with Constantine, that instrument of Gods to bring in Christianity into the Empire.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Armageddon] What Armageddon, which is here said to be an Hebrew word, signifies, or of what composition it is, is a matter of some question. The Learned H. Grotius conceives it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of meeting, to note the place and battle where the armies met, viz. on Constantine's side 90000 foot and 8000 horse, of Germans, Gauls and Britan's, on Maxentius' side 170000 foot, and 18000 horse, of Romans, Italians, etc. in Zozimus: and that this is here said in reference not to the valley of Megiddo, where Josias was slain, but to the waters of Megiddo, Judg. 5. 9 where the Canaanites were slain by Barac; which appears the more probable, because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius Praep. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mount Gerizin. But another composition of the word may be yet more probable, viz. that of Drusius, that it be made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the excision or destruction of their Armies, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, or their fortunes, (all their former good successes) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies. And so the clear meaning of the verse is this, that the evil spirits. v. 14. the Magicians and Augurs, etc. gathered them together, (so 'tis said ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to them in the Plural neuter belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular) caused them to fight this great battle with Constantine, which was the utter destruction of that great army of the Heathens, and so a very heavy judgement or excision, the effect of the Vial of the sixth Angel. This victory of Constantine over Maxentius was so signal and considerable, that, as Onufrius tells us, Fast. l. 2. the Indictions (that known way of computing of times among the Romans) were taken from thence: ab eaque die primam Indictionem inchoari, saith Baronius, and from that day the first Indiction began; ut liberatam à Maxentii tyrannide urbem & Ecclesiam indicaret, that it might proclaim and commemorate the freeing of the City and Church from Maxentius' tyranny. By which it may appear, how memorable a passage this was, and how fit to be the matter of this Vision. See Abr. Bucholcers Chronology Anno Chr. 312.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. It is done] It is usual in Prophecies to set down the sad events most covertly. Thus 
* Annot. i● Festum.  Scaliger observes, Augurs sedentes in templo abstinebant vocibus malè nominatis, ideóque Alteram avem potius quam Aversam dicebant; The Augurs, as sitting in the Temple, abstained from the sadder expressions, and therefore when they meant to signify any ill ab●●d, ●ey called it not the Averse but the Other Augury. Accordingly is that style of Horace,  


* Od. 10. l. 2.  Sperat infestis, metuit secundis,  
Alteram sortem—   
This the Grecians call 
† Demosth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
* Id. Cont. Lep●●n,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to deliver any sad thing, not to speak any hard or evil saying. And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agreeable to this is the ordinary style of fuit, or vixit, he hath been, or he hath lived, for mortuus est, he is dead, fuimus Troes, fuit Ilium— we have been Trojans, Troy hath been; and in 
* Cont. Leps.  Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now it shall be rich, to signify that it hath been, and is yet poor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, for thus I must speak, and not use gross or harsh expressions. And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, It hath been, that is, now it ceaseth to be, it is destroyed, by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit for Prophecies.    

CHAP. XVII.  
1. AND there came one of the seven Angels which had the seven vials, and talked with me, saying unto me, Come hither, I will show unto thee the judgement of the great whore, that sitteth upon many waters,]  
Paraphrase 1. And another vision I saw to the same purpose. One of those executioners of God's wrath came unto me, saying, I will show thee the vengeance that is ready to befall the Imperial dignity of Rome, fitly entitled the great whore, (great in itself, and whore for their impieties against God, their worship of many heathen gods, directly owning that title, as an harlot is she that takes in many others in stead of the one husband) sitting, that is, ruling, over many waters, that is, much people, having many nations under her dominion.  
2. With whom the Kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.]  
Paraphrase 2. From the power and authority whereof many other kingdoms (see c. 13. 14.) have been confirmed and fortified in their idolatrous courses, and had their false worship propagated to them, the whole Roman Empire running mad after her vile heathen practices.  
3. So he carried me away in the Spirit into the wilderness: and I saw note a a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and note b ten horns.]  
Paraphrase 3. And in this vision methought I was in a desert, (fit to represent the desolation that was to be expressed in that vision) and there I saw what he had promised me, v. 1. a woman, that great whore mentioned there, the Imperial power of Rome heathen, seated on an Emperor in a scarlet robe, a great blasphemer against the true God, and advancer of Idolatry, and he had seven heads, (the city of Rome built on seven hills) and ten horns, that is, so many other Kings that ruled over divers countries, and were confederate with the Roman Emperor.  
4. And the woman was arrayed in purple and scarlet colour, and 
* embroidered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  decked with gold, and precious stone, and pearls, having a golden cup in her hand, full of abominations and filthiness of her fornication.]  
Paraphrase 4. And this Roman power was in great prosperity, much sumptuousness was bestowed upon their Idol-worship, and all manner of abominable filthiness was committed therein.  
5. And upon her forehead was a name written, note c Mystery, Babylon the great, the mother of 
† or whoredoms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Arethas and the ancient Latin.  harlots, and abominations of the earth.]  
Paraphrase 5. Which being so frequent and acknowledged in their secreter devotions, are best described by the word Mystery, which was the word which the Greeks used for their uncleanest meetings, and by Babylon (see note on ch. 14. c. and ch. 18. a.) which of old was famous for these, and so destroyed. From hence came all the Idolatry of the other cities, see v. 2.  
6. And I saw the woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondered with great admiration.]  
Paraphrase 6. And beside her Idolatries and uncleanness, she was represented as a great persecuter of Christians, (see c. 1. d.) At this sight of a woman thus represented, in all glory, and then drunk with blood, and vomiting it out, I was much astonished.  
7. And the Angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.]  
Paraphrase 7. And the Angel that showed it me, v. 1. told me the interpretation of it, viz. that it was designed by God to represent the Roman heathen power, the seven hills on which it was built, and the ten Kings confederate with it.  
8. The beast that thou sawest, was, and is not, and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, (whose names were not written in the book of life from the foundation of the world) when they behold the beast note d which was, and is not, 
* although it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and yet is.]  
Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated, and which blasphemeth and desieth the God of heaven, that is, the person of the Emperor, in whom this power is vested, at the time to which this part of the vision refers, (see note a.) is one which was in power, but at this point of time, that is, after Vespasian's return out of Judaea, was out of it, but shall come to it again, sent, as it were, out of hell, to persecute the Christians. And when he, that is Domitian, shall have delivered up the Empire again to Vespasian, upon his return out of Judaea, and for some years become a private man again; this shall be matter of great admiration and astonishment to all that are not Christians, wheresoever they are, seeing by this means that the persecuter of Christians is gone out of power (and when he comes in again, shall not continue long, but himself be cruelly butchered, v. 8. and 11.) and Vespasian, a favourer of the Christians, but destroyer of the Jews, is come in again, even while Domitian was alive, which made it the more strange.  
9 And here is the 
† sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mind which hath wisdom; The seven heads are seven mountains, on which the woman sitteth.]  
Paraphrase 9 This is the meaning of the riddle; The seven heads are the seven hills, which are so famously known in Rome.  
10. And 
* they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there are seven Kings, five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.]  
Paraphrase 10. And beside they denote the seven Kings or Emperors thereof, (that have had any thing to do with the Christians) which are here to be numbered from the time of the beginning of these visions, till this of the writing of them: Of them five are dead, all of violent deaths, poisoned, or killed by themselves or others, viz. Claudius, Nero, Galba, Otho, Vitellius, one than reigned, viz. Vespasian, and a seventh was not yet come to the Kingdom, viz. Titus, who when he should come to it, should reign but two years and two months.  
11. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.]  
Paraphrase 11. And Domitian, described v. 8. as he that was, and is not, that is, one that in Vespasian's time, while he was busy in other parts, exercised all power at Rome, and was called Emperor, is the eighth, that is, comes to the Empire after those seven, being the son of one of them, to wit of Vespasian (in whose time also he held the government of Rome) and this a wretched accursed person, a cruel bloody persecuter of the Christians, and shall be punished accordingly.  
12. And the ten horns which thou sawest are ten Kings, which have received no kingdom as yet, but receive power▪ as Kings one hour with the beast.]  
Paraphrase 12. As for the ten Kings of the barbarous nations, noted by the ten horns, v. 3. those which (though after v. 16. they shared the Roman Empire, yet) as yet had not done so, had no Kingdom as yet within the Roman Territory, they for a small time complied with the Roman power.  
13. These have one mind, and shall give their strength and power unto the beast.]  
Paraphrase 13. And did as the Emperor did, persecuted the Christians in their Territories.  
14. These shall make note e war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings, and they that are with him are called and chosen and faithful.]  
Paraphrase 14. And having done so, they shall ●re long be subdued to the Christian faith, according to God's promise that Christ should be King of kings, etc. that is, that Kings and Potentates should be subdued unto him, and (according to the reasonableness of it) that the Christian faith consisting of nothing but patience and perseverance under persecutions, without any resisting, or rebelling against the persecutors, should at length approve itself to Kings and Potentates, and prevail upon them to embrace the faith of Christ.  
15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.  
16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall note f make her desolate and naked, and shall eat her flesh, and burn her with fire.]  
Paraphrase 15, 16 And he saith, unto me, the waters, that is, the people of several nations, that were under the Roman Emperor so lately, a and the ten Kings of those nations that had no power or kingdom within the Roman Territories, v. 12. shall invade the Roman Empire, and at length spoil the City of all the bravery, and deprive them of many of their former dominions, and set the City (a third part of it c. 16. 19) on fire, (see Procop. Vand. l. 1.)  
17. For note g God shall put in their hearts 
† to do his pleasure, & to make one decree or edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.]  
Paraphrase 17. And all this an eminent act of God's providence, both that all those nations should first confederate with the Romans, and also that they should now break off, and execute God's vengeance upon them.  
18. And the woman which thou sawest; is that great city which 
* hath the kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reigneth over the Kings of the earth.]  
Paraphrase 18. And the woman which thou sawest, is the Roman power, which hath many Princes under her, or the Empire of Rome and the world.  

Annotations on Chap. XVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. A woman sit upon a scarlet—] That the beast here must signify the Idolatrous heathen worship, may be thought, by comparing this verse with c. 13. 1. There the beast, whereby that is acknowledged to be represented, is said to have seven heads, and ten horns, and upon the heads the name of blasphemy: And so here, much to the same purpose, the beast is full of names of blasphemy, having seven heads and ten horns. But it must be observed first, that there are more beasts than one mendoned in these Visions, and not all signifying the same, but visibly divers things, and that difference observable from other circumstances. As first, here is the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarlet-coloured, which refers to the colour of the Imperial robe, which was such, saith Pliny Nat. hist. l. 22. 2. And so that inclines it to signify the Emperor in this place: and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beast, may seem a m●an title to represent so great a person, yet when it is considered, that rage and cruelty, and all manner of uncleanness, may be found in an heathen Idolatrous Emperor, all these being so fit to be represented by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wild beast, such an Emperor as this may well own that title. And so when Julian introduceth C. Caligula, it is in this style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an evil beast succeeds, in his Satire against the Caesars; and in like manner of Vindex, Galba, Otho, Vitellius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these beasts; and of Domitian, with a peculiar Epithet, to denote his cruelty (such as was Proverbially observed in Phalaris) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sicilian beast, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloody beast, exactly parallel to the scarlet-coloured beast in this place. Secondly, here is a woman sitting upon that beast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which makes it differ again from that representation, c. 13. And this woman appears to be the whore in the first verse of this chapter: for being there told by the Angel, that he shall see the judgement of the great whore, it follows immediately, he carried me, and I saw a woman, etc. Now that this woman or great whore is the Imperial power of heathen Rome, appears by her sitting upon many waters, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sitting there noting rule and dominion as the many waters is great multitudes of people) and so by the Kings of the earth committing fornication with her, v. 2. Agreeable to which it is, that the beast whereon she sits should be the person of the Emperor, in whom that power was vested, or seated, as we say; which is farther expressed, v. 7. by the beasts carrying the woman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being that which belongs to carrying of burdens, etc. on shoulders, and that, we know, is figuratively applied to power or government, Is. 9 6. the government shall be upon his shoulders. And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of blasphemy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they are most signally appliable to Domitian, who called himself Lord God (see c. 13. Note c.) and opposed the true God, and set up many false idol-gods in defiance of him, which is the most real blasphemy, and is so styled by the Author of the book of Maccabees. And to conclude, that this beast here is a person, and an Emperor (and not the heathen worship, ch. 13. 1.) it is evident by v. 11. where, of the Kings mentioned v. 10. this beast is said to be the eighth; and by the addition of he that was, and is not, it is as clear, that it was Domitian at the time when he had delivered up the Empire to his Father Vespasian at his return from Judaea, being shortly to return to it again. Which with the rest of the description of him v. 8. is appliable to no other but to him: see Note d.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. Ten horns] That these ten horns, or Kings, were those barbarous nations that lay on the North of the Euxin sea, and of Danubius, and the Rhine, (which were the ordinary bounds of the Roman Empire on that side) the number of them will sufficiently evince. Procopius reckons them up to that number of ten, Ostrogothi, Wisigothi, Vandali, Gepidae, Longobardi, Heruli, Burgundions, Huns, Frank●, Saxons. Of these it is said, v. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they were ten Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which had not yet received the kingdom. This cannot be understood, that they had as yet (in that point of time to which the Vision belonged) no dominions of their own, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten Kings, and it is evident in story, that those barbarous Nations had their several Kings in that time. The meaning than must be, that they had as yet no dominion within the Roman Territory, (but only made sudden incursion● into it) their receiving the Kingdom being when they shared the Empire among them. So the Fathers in the time of persecution interpreted it, Romani imperii abscessio in decem reges dispersa, saith Tertullian, The departure of the Roman Empire dispersed into ten Kings: & decem regibus, in quos dividetur quod nunc regnat imperium, saith Irenaeus, The ten Kings into which the Empire, which now reigns, shall be divided. And then, before they came to this having a kingdom, dominion in the Roman Territories, it is said of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that as Kings they receive power with the beast, that is, join and comply, and act with the beast, assist heathen Rome in persecuting the Christians, (but that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one hour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a small short while) which is farther expressed by having one mind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and giving their strength and power to the beast. What point of time it was when this was done, being but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a short space, is the only matter of difficulty. And here first, it is clear, that this time here pointed to is before they took kingdoms within the Roman Territory, both by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had not yet received the kingdom; and because when they did so, they did make desolate and eat her flesh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 16. and therefore the Vulgar Latins reading, post bestiam after the beast, (as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) must needs be an error. Secondly, it must be before the Emperors became Christian; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast signifying the Roman Idolatry, not simply, but having power and persecuting Christians, their giving that power to the beast supposes it to be while it is the beast, that is, heathen and persecuting. Thirdly, it must be before these barbarous nations had received the faith, for after, they would not join with the beast; and that is an argument again, that it was before they got possession of any piece of the Roman dominion: for it is manifest in story, that a great part of these nations were Christians, though Arians, before that. For the first of them that came on the South of Ister, (which is Danubius, when it toucheth upon Illyricum) were those who in the time of Valens obtained of him to come into Thracia, and to dwell on that side of Ister, and to defend that limit of the Empire against the other Goths that were Pagans; see▪ Theodor. 1. 4. c. ult. Sozom. l. 6. c. 3, 7. Paulus Diaconus hist. Miscel. l. 12. c. 14. and Ammian. Marcel. And from these Arian Goths swarmed afterwards those which invaded Italy, afric, Spain. As for the short incursions which the Goths made into Asia, or the Franks into Gallia, in the time of Gallienus and of Claudius, wherein the Christians suffered much by them, (and the space would fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well) that cannot be it neither, because than they did not give their strength and power to the beast. Fourthly, then that which is the most probable is this, That the Christian religion was propagated among those barbarous people, and was not publicly persecuted by them, whiles the Roman Emperors from time to time did most bloodily pursue it. That it was spread among them, that one place in Tertullian adv. Jud. c. 8. may suffice. Et Britannorum inaccessa loca Romanis, Christo ver● subdita, & Sarmatarum, & Dacorum, & Germanorum, & Scytharum, & abditarum multarum Gentium, etc. The places which the Romans had not come to were subdued to Christ, the Britan's, the Sarmatians, the Dacians, the Scythians, the Germans, and many secret Nations. Which words do plainly point at those very nations which afterwards overrun the Empire. And there are not related any persecutions in those parts, which would not have been altogether omitted in Ecclesiastical history, if there had been any public authoritative persecution there. And it is observable here in England, from the days of King Lucius until the reign of Diocletian, (when Alban the Protomartyr of England suffered) the Christians continued in peace and quietness. See Bede Eccl. hist. l. 1. c. 4. Hereupon it may be collected that Diocletian being a violent and furious persecuter, that extended his persecutions to all parts of his Empire, at least in the two last years of his reign, a vigorous and active Prince, that enlarged the limits of the Empire, particularly to those Northern parts, Daciâ restitutâ porrectis usque ad Danubii caput Germaniae Rhetiaeque limitibus, having recovered Dacia, and reached out the limits of Germany and Rhetia as far as the head of Danubius, as it is said of him in the Panegyric ad Dioclet. & Maximian. (and more particularly Pomponius Laetus in that short history which he gives of Dioc●etian, speaks to the very point of time, Diocletianus, rebus toto Oriente compositis, Europam repetiit, ubi jam Scythae, Sarmata, Alani & Basterna jugum subiverant, una cum Carpis, Cattis & Quadis, etc. Diocletian having composed affairs over all the East, returned to Europe, where the Scythians, Sarmatians, Alans and Basternians, together with the Carpi, Catti and Quadi, and others had already undergone, and submitted to his yoke: so that at the time when he triumphed for the Persian victory, these Northern people were brought under some yoke, which was in the eighteenth year of his Empire. See Euseb. in Chronic. and then in the same year he and Maximian contrived and decreed the general persecution over the whole Empire, which before that time was but in some parts. See Euseb. l. 8. c. 1. and 9) From these considerations, I say, it may be collected, that this was a time in which the Pagan bordering Princes might be stirred up in compliance with such Emperors, to persecute poor Christians within their Territories, and yet that persecution last but a very short time; partly; because the condition of that sort of people is to be restless, and always attempting somewhat upon their neighbours that did thus awe them, being impatient of any yoke; and partly, because Diocletian resigned the Empire about two years after. That we cannot attain unto a full knowledge of the proceedings of that time, the reason of Baronius is good, because no writer of that time (who did set down by way of History the actions of Diocletian) is extant, the work of Claudius Eusthenius his Secretary, who did write the actions of him and his three colleagues, being perished. In this obscurity of the time we can but guess▪ but this conjecture is probable, and suits well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the short space, and all other circumstances of the Context.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Mystery] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a secrecy. It is also an unclean word, set by Achilles Tatius to signify the nakedness of a woman. Among the Gentiles it was used to denote their secretest Idol-worships, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being for the most part very unclean and abominable, as in their Eleusinia sacra, etc. they were generally styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their greater & lesser mysteries. These, faith Tertullian, the Gnostics imitated, and had in their worship's curtains drawn, and silence strictly kept to veil and keep secret what they did. Hence is it, that this word is here thought fit to express the Idolatry and heathen-worship of this city, which had generally this of uncleanness joined with it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. d. Which was, and is not] That Domitian had and exercised all power at Rome in his Father Vespasian's time whilst he was employed abroad in Syria, etc. appears by Tacitus, who saith of him distinctly, Domitianum Caesarem consalutatum, etc. that Domitian was saluted by the name of Caesar, Hist. l. 3. in fine, and nomen sedémque Caesaris Domitianus acceperat, Domitian had received the name and throne of Caesar, l. 4. in initi●, and by all other writers of those times. At the return of Vespasian he was devested of his power; and so though he had been Emperor, and still continued alive at that point of time to which this part of the Vision refers, yet 'tis true of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not: by which it may be guest at what time these Visions were written, at least to what time this Vision refers, viz. to the time of Vespasian after his return out of Syria, the war being left unto Titus. And this distinctly appears v. 10. by the enumeration of the eight Emperors there, of which Claudius being the first, Nero second, Galba third, Otho fourth, Vitellius fifth, it is there said, five are fallen, and one is, that is, is now alive at this point of the Vision, viz. Vespasian, and Titus the seventh is not yet come, and after his short reign, than v. 11. follows this successor of his, Domitian, described, as here, by the title of, he which was, and is not, and is the eighth, (for so he was) and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or, from, the seven, that is, the son or off spring of one of them, viz. of Vespasian. This person being a great persecutor of Christians, God's judgements were remarkably to fall upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he goeth to perdition, v. 11. for he was butchered by his own servants: and Apollonius Tyaneus the great Magician is said to have cried out at Ephesus many miles off, at the minute when he was killed, Strike the Tyrant, strike the Tyrant, and to have told them, Believe it, the Emperor is killed this very moment; which the Devil, it seems, (whether from this and the like prophecies of God here, or by his speedy conveyance of what he saw, I cannot affirm) by his familiarity with that Magician enabled him thus to declare.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. War with the Lamb] Warring with the Lamb, signifies opposing and persecuting Christianity; not as if there were set battles between them and Christians, but such as are supposeable against those whose principle was to suffer, not to resist the persecuting Emperors, (under whom they were:) For this is the condition of the Lamb here to endure, to be slaughtered, but not to fight again. This is here said of these ten Kings (confederate with the Romans) that they should thus war, that is, be used as soldiers to execute the Romans bloodiness upon Christians: and this is true of the Goths and others, while they were confederate with heathen Rome; though soon after they themselves came over to Christianity, (though most to Arianism,) (Gothi per legatos supplices poposcerunt, ut illis Episccpi, à quibus Christiane fidei regulam discerent, mitterentur. Valens imperator Doctores Ariani dogmatis misit. Gothi primae fidei rudimentum, quod accepere, tenuerunt, The Goths desired by their Ambassadors, that Bishops might be sent them from whom they might learn the Rule of faith. Valens the Emperor sent them Arian Doctors. The Goths retained those rudiments which they first received, Oros l. 7. c. 33.) no doubt much forwarded therein by seeing the patience and constancy of Christian Martyrs, who have no other way to overcome their enemies, and so in that only respect are said to conquer them here, that is, to bring them to Christianity, and subject them to Christ's kingdom. For of Alaricus 'tis clear that he was then a Christian, and sent Embassies to Honorius by Bishops, (see Sozomen l. 9 c. 8.) and that Attalus was baptised by Sigesarius a Gothish Bishop, and by that was the dearer to Alaricus and all the Goths, c. 9 And that in reverence to S. Peter, Alaricus gave mercy to all those that fled to his Temple for Sanctuary, and restored all that was taken out of the Church (by a Gothish soldier, who astonished with the richness of the sight told Alaricus of it) and at the putting all in their places, sung an hymn to God, Barbarians and Romans together, saith Orosius l. 7. c. 20. 39 and so 'tis clear of the greatest part of the army, of whom faith 
* l. 11. c. 10.  Orosius, Christiani fuere qui parcerent, etc. they were Christians that spared, Christians who were spared, Christians for the memory of whom there was any such thing as sparing. To the manifestation of this pertains that passage set down by 
* Hist. ●aven ●. 2. p. 64.  Hieron. Rubeus, that Saul an Hebrew, or, as others affirm, a Pagan, who had the chief command under Stilico, designing to take advantage, and set upon the Goths when they were not prepared, did it upon Easter-day. And Alaricus discerning their approach, sent to desire he would defer the fight till the morrow, in respect of the religion of the day, promising then to meet him. But Saul would not hearken to it, but set upon them unarmed, and holding up their hands and eyes in prayer to heaven for aid, in tam sancti mysterii celebratione, in the performance of the duties of the day, and so killed many of them; till Alaricus after the space of an hour, saying that they had now satisfied the religion of the day, and exhorting his soldiers to follow him stoutly, broke in upon them with a great army, and repulsed and put them to flight; and if Honorius and Stilico had not come to their relief, eo omnino die de Roma t●rrarum domina, quae victori praemium erat futura, actum fuisset, Rome had been destroyed upon the Fate of that day.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Make her desolate] The Goths and Vandals overrunning Italy and Rome itself, (Alaricus the Goth and Gensericus the Vandal Kings, and divers others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Kings making insurrections, saith Sozomen) is famously known in story. See Socrat. 1. 7. c. 10. Sozom. 1. 9 c. 6. Of the spoils also that were made by them Historians are plentiful, especially Procopius. Of Alaricus and his, that they left nothing behind them, either of private or public treasure, the Commander giving order to his soldiers, saith Sozomen l. 6. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to plunder all the wealth of the city, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as near as was possible to spoil every house. Of Gensericus, that he brought by sea to Carthage a vast deal of gold and silver; and that he robbed the Temple of Jupiter Capi●olinus, or Olympius. So Socrates of Alaricus, that they took the city and rifled it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, burned many of those admirable spectacles. So also that they conquered many Provinces of the Romans, and possessed them as their own, as Dacia, Pannonia, Thrace, Illyricum, France, Spain, afric, Italy and Dalmatia, which is here called the eating of the flesh of the whore. As for their burning of the city, (though that signify not their burning it all down to the ground, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many buildings of the city, and in Socrates, the many admirable spectacles there) that is known to be done by Totilas at the first entering the city, though Bellisarius was a means that 'twas not all burnt down; see Procopius Goth. 4. and Sozomen l. 9 c. 6. This being done in the time of Honorius the Emperor, and Innocentius Bishop of Rome, & so in time of Christianity, may be thought not to belong to heathen Rome. But then 'tis observable, 1. that by the providence of God not only Honorius himself was out of the city, but that Innocentius (after the first taking of it, before the second) was like Lot out of Sodom (●aith Orosius l. 7. c. 39) removed out of that city to Ravenna, where the Emperor was, on occasion of an Embassy mentioned by Sozomen l. 9 c. 7. and by Zozimus: 2dly, that there were at that time very many professors of Gentilism there, in the Senate, not only in the city, as may appear by that passage in Sozomen, that at the first siege, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Gentiles of the Senate, or those of the heathen profession there, thought it necessary to worship and sacrifice in the Capitol and other heathen Temples (which 'tis clear were then among them) some Thuscian Magis being sent for by Aitalus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Governor of the city, who promised by thunder and lightning to drive away the Barbarians. Continuò de repetendis sacris celebrandisque tractatur, Presently they entered into consultation about restoring their Gentile sacrifices, and offering them, Oros. l. 7. c. 38. And another passage there is in Sozomen c. 9 that upon the miscarriage of Attalus, (his losing that dignity of Emperor, of which he was so ambitious, that he would not be content to be a partner with Honorius) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the Gentile Idolaters that were in the city, and those of the Arian party, were extremely troubled; the Gentiles guessing by Attalus' inclination and former course, (being but now lately become Christian, since from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governor of Rome, he was now joined with Alaricus, and christened by a Gothish Bishop) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did verily believe that he would professedly favour and set up Gentilism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and restore the ancient temples and feasts and sacrifices. And indeed 'tis clear by the passages of the story, that though the Heathens in Rome were the men that called Alaricus to their assistance, to take the patronage of them; yet by God's turning of things it ●el out, that they beyond all others found the vengeance of his coming to light heavily upon them. Nay, 'tis Orosius' observation, that God permitted Alaricus to enter the city, that he might bring contumely and reproach upon the Idolaters or Heathens there, and give the triumph and victory to Christian religion over Gentilism, now conquered and laid prostrate; and that many Gentiles, or Pagans, astonished with what they saw thus brought to pass quite contrary to their expectation, turned Christians by this means, 1. 7. c. 39 Thirdly, it was the common complaint of the Gentiles at that time, that the reception of Christianity had provoked the gods to send these vastations upon them, the direct contrary of which is at large showed by Salvian De providentia, viz. that the Christians were the only preservers of the world: and indeed it is clear by the story, that had it not been for them Rome had been quite destroyed; for, saith Sozomen, Alaricus when he took it, commanded his soldiers to rifle the city, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through reverence to S. Peter, he commanded that the Church built about his Tomb which takes up a great circuit, and could hold a great multitude, should be a sanctuary to all that would make use of it: and so faith 
* lib. 2. c. 19  Orosius, Gothi, relict â intentione praedandi, ad confugia salutis (hoc est sanctorum locorum) agmina ignara cogentes, The Goths gave over their intention of rifling, and forced troops of Christians, not knowing what they did, to save themselves by flying to consecrated places. (And I sidore adds, that of those that were by the soldiers found out of the Churches, as many as named the name of Christ, or the Christian Saints, were constantly spared by the soldiers, and that thus many thousands did escape.) By which means the Christians were generally delivered and saved from the general destruction, (and also with them some Gentiles, saith S. Augustine De civ. Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles,) and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too, as before among the Jews at the destruction of Jerusalem. And, as he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. this was the cause that Rome was not quite destroyed, those that were saved there in that Sanctuary (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he) being many, who afterward rebuilt the city, c. 9 And Sozomen c. 10. hath a famous story to this purpose of a young soldier, that having taken a very handsome Christian woman, and being by her constancy kept from defiling her, carried her to the Basili●a, that so she might be safe from all others, and kept pure for her own husband. And S. Jerome on the other side tells of some Christians, which thinking by dissembling or concealing their religion to save themselves, were miserably used, but at last being discerned to be Christians, were released and carried safe to the Basilica. See Jerom. Ep. 16. ad Princip. & Ep. 8. in the former mentioning this of Marcelia and Principia, in the latter of Proba, Juliana, and Demetrias. But then fourthly, (which is most to be considered) even the sins of Rome Christian at this time were so great, as most justly to bring these judgements upon them, those Gentile sins of all manner of unnatural villainy being most frequent among them, which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians, as before we found the judgements that fell on the impenitent Jews, to have lighted on the Gnostick Christians of that people and that age. To this purpose, 1. 'tis Sozomens' affirmation, that 'twas then the judgement of prudent men, that this that befell Rome, was from the wrath of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as a punishment of what they had done upon themselves and strangers through sloth and incontinence (which sure refers to the sins of Sodom, pride of the flesh, pampering and idleness, and the effects of that, all unnatural lusts both on themselves and strangers, as the Sodomites on the Angels that came among them, and therefore Orosius said of Innocentius, that he was rescued as Lot out of Sodom) though the Translator there make it to be but injustice and oppression of the poor, mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there. 2dly, 'Tis the joint affirmation of Socrates and Sozomen, that a Monk of Italy coming in haste to Rome, to intercede, and persuade Alaricus to spare the city, he answered him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he did not voluntarily set upon this enterprise (just as Titus processed of Jerusalem) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that some body continually importuned and enforced him, commanding him that he should destroy Rome, which at last he did. These are the words in Sozomen and in Socrates to the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I go not a volunteer about this business, but some body is very troublesome to me, tormenting me, and saying, Go, and destroy the city of Rome: which as it is the clearing of those words here v. 17. God put into their hearts, etc. so it signifies the great sins of this place, which thus brought God's judgements upon them. 3dly, 'Tis the plain acknowledgement of Salvian every where throughout his books De Providentia, that the impieties of Christians were so great, and particularly those abominable commissions and customary practices of all unnatural uncleannesses, (which have been constantly the destroying not only of the Canaanites, etc. but of the Jews and the Christians) that it was God's will they should thus be punished by the Barbarians, who though they were very weak and slothful, not sit for war at all, in comparison of the Romans, yet were, saith he, more chaste and pure than they, and so were appointed by God to be scourges of them. See l. 7. And again, that the Barbarians being Christians, though Arians, were much more tolerable than these, which though not all Arians, were many very abominable livers.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. God shall put in their hearts] The strangeness of this judgement on that city, and the immediate hand of God in it, will appear (beside what hath been said of some body molesting, and forcing Alaricus to it Note i.) by these three things. 1. By the suddenness of the taking of it, so suddenly, that when word was brought to Honorius to Ravenna, that Rome was destroyed, he thought they had meant a cock called by that name Roma, as Prosper hath it in Chronice: and this is referred to in the Vision, c. 18. 10. For in one day thy judgement cometh, and v. 19 for in one hour she is become desolate. 2dly, That they made such speed in rifling it, that when one would think three years had been little enough to obey Alaricus' command, in searching out and taking away all the treasure of the city, all 
* See Orosius l. 7. c. 39  Historians agree, that they were but three days about it; only Marcellinus saith, that the sixth day after Alaricus entered he went out again. 3dly, That Alaricus having thus taken, and rifled, and possessed the city, should neither stay in it and keep it, nor go on with his army against the Emperor, but absolutely retire, so soon after so strange a success; as if God that had sent him on this message or service on purpose, and never suffered him to be quiet till he had done it, as soon as the work was done for which he sent him, had immediately recalled him, and not permitted him to go one step farther, and so only used him as a means to deliver up the city to the Christians, the Idolaters being generally destroyed out of it by this means, and the Christians as generally preserved.    

CHAP. XVIII.  
1. AND after these things I saw 
* an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  another Angel come down from heaven, having great power, and the earth was lightened with his glory.]  
Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus, etc. and of the consequents of it; For methought I saw, a mighty Angel come down from heaven in a most glorious manner, or with power to disabuse the world, and show them what they saw not before, viz. how false it was that was said of that city, that it was eternal.  
2. And he cried mightily with a strong voice, saying, note a Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.]  
Paraphrase 2. And he cried, aloud, that all might hear, saying, That great heathen city, so like Babylon of old for greatness, populousness, heathenism, luxury, oppressing the people of God, is now destroyed, fallen from that eternity it dreamed of, and is now overrun with Barbarians, (so scorned before and hated by them) that is, Goths and Vandals, etc. as with Satyrs and Owls, Zim and Ohim, etc.  
3. For all nations have drank of 
† the bitter wine, see note on c. 14. c.  the wine of the wrath of her fornication, and the Kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich. 
* by the power of her pride, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on 1 Tim. 5. c.  through the abundance of her delicacies.]  
Paraphrase 3. And this is a most just punishment of her foul Idolatrics, which she hath infused into other Nations as far as her power extended, and of her great pride and luxury, the expenses laid out on which were the enriching of the Merchants of other Nations, which brought in fuel to the feeding, materials to the supporting of it.  
4. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.]  
Paraphrase 4. And another voice, methought, I heard, warning all Christians to come out of her, that is, first, to abstain strictly from all communicating with her sins (contrary to what the loser sort of Christians did;) and secondly, to depart out of the city (as the Emperor Honorius and the Bishop Innocentius did to Ravenna, at the time of Alaricus' siege;) and thirdly, to fly to the Basilica or Christian Church at the time of plundering or destroying Rome (as the Christians did) as the only way of rescuing them from the destruction.  
5. For her sins have reached unto heaven, and God hath remembered her iniquities.]  
Paraphrase 5. For the voice or cry of her sins is come to heaven, and now the vengeance is come upon her.  
6. Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath 
† mingled, mingle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  filled, fill to her double.]  
Paraphrase 6. Now she shall be paid for all her provocations, and as she hath meted to others, (the Christians persecuted by her) so shall it be by the Goths, etc. meted to her with advantage; she hath mixed a poisonous cup, a mixture of wine and myrrh, in seducing some, and persecuting others, and now she shall have twice as much bitterness provided for her.  
7. 
* In as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How much she hath glorified herself and 
† behaved herself proudly, see v. 3.  lived deliciously, so much torment and sorrow give her; for she saith in her heart, I sit a Queen, am no widow, and shall see no sorrow.]  
Paraphrase 7. For all her pride, and luxury, and haughtiness, and blasphemy in calling herself Eternal, and pronouncing that she should never be subdued (see Isa. 47. 7, 8.) now she shall see she is mortal, and subject to be overcome as well as others.  
8. Therefore shall her plagues come in one day, death, and mourning, and famine, and note b she shall be 
* burnt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  utterly burnt with fire; 
† for it is the strong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for strong is the Lord God who judgeth her.]  
Paraphrase 8. For as a punishment of her pride and huge opinion of herself, that she should reign for ever, on a sudden, all together shall an huge vastation come upon her, a plague, a slaughter, and a famine, and a burning of the city, a third part of it, ch. 16. 19 & 17. 16. (see note on ch. 17. e.) and all this a visible judgement of God upon her, in whose hands are all the creatures, ready pressed for his service, to execute his vengeance on his enemies.  
9 And the Kings of the earth, who have committed fornication, 
* with her, and dealt proudly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 3.  and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,]  
Paraphrase 9 When this comes to pass, then shall those of the ten kingdoms which have continued under her obedience, and joined with her in her idolatries and luxuries (see 1 Tim. 5. c.) lament and mourn for her, but not be able to assist her.  
10. Standing afar off for fear of her torment, saying, Alas, alas, the great city Babylon, that mighty city, for in one hour is thy judgement come.]  
Paraphrase 10. But on the contrary forsake, & be afraid of bringing her any relief, the destruction coming so suddenly and irresistibly (see note on ch. 17. c.) upon her.  
11. And the merchants of the earth 
* weep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall weep and mourn over her, for no man buyeth their 
† freight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  merchandise any more:]  
Paraphrase 11. And some loss this will be to the merchants, v. 3. who will have many commodities lying on their hands, without any vent, no body being so rich and so vainly luxurious as these that are now destroyed:  
12. The 
* fraight, v 11.  merchandise of gold, and silver, and precious stones, and of pearls, and 
† of fine linen, and of purple, and of silk, and of scarlet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c  fine linen, and purple, and silk, and scarlet, and all 
* Sweet wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thyine-wood, and all manner vessels of ivory, and all manner vessels of most precious 
† or stone, the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wood, and of brass, and iron, and marble.]  
Paraphrase 12. None trading so much in all the bravery of attire and of householdstuff, buying all that any would bring of any of these kinds,  
13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and 
* of horses & chariots  horses, and chariots, and note c 
† of bodies & the souls  slaves, and souls of men.]  
Paraphrase 13. Of perfumes and festival plenty, of pompous attendants and addition of horses and chariots and of hired servants and bond-servants.  
14. And 
* the harvest of the desire of thy soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the fruits that thy soul lusted-after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.]  
Paraphrase 14. Now is the enjoying of those things which thou lovest best interdicted thee, and all the instruments of thy luxury and bravery, thy Epicurism and thy pride, have forsaken thee, never to return again; noting that Rome shall never be either the harbourer of heathen Idols, or the seat of the Empire any more: see v. 21.  
15. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing.]  
Paraphrase 15. And when the merchants hear the news, they shall stop their course, and divert to some other place, and do the same thing as if they were afraid of falling under the same calamities by approaching near her.  
16. And saying, Alas, alas, that great city that was clothed in fine linen, and purple, and scarlet, and 
† embroidered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  decked with gold, and precious stones, and pearls!]  
Paraphrase 16. And make complaints that they have lost such an excellent customer so suddenly.  
17. For in one hour so great riches is come to nought, and every shipmaster, and all the company in ships, and sailors, and as many as 
* deal in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trade by sea, stood afar off.]  
Paraphrase 17. And the same is the case of the mariners, whose wealth is in the sea, there being now no occasion of such resort to this place.  
18. And they cried when they saw the smoke of her burning, saying, 
† What was like, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What city is like unto this great city?]  
Paraphrase 18. And therefore they bewail her former greatness, and their own loss in her destruction;  
19 And they cast dust on their heads, and cried, weeping and wailing, and saying, Alas, alas, that great city, 
* by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wherein were made rich all that had ships in the sea, by reason of her costliness, for in one hour is she made desolate.]  
Paraphrase 19 And shall admire the suddenness and unexpectedness of it: see note on c. 17. f.  
20. Rejoice over her, thou heaven, and ye holy Apostles and prophets, for God hath 
† executed your judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  avenged you on her.]  
Paraphrase 20. But as this is matter of bewailing to all these, so is it of rejoicing to the Angels and Saints in heaven, to the Apostles and rulers of the Church, the persecuting and slaying of whom is it which is thus punished upon her.  
21. And a mighty Angel took up a stone, like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be founded 
* no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no more at all.]  
Paraphrase 21. And methought an Angel of God took a stone as big as a millstone (denoting this city) and threw it into the sea, and expressed his meaning in so doing to be, that he might represent the desolation of that city, and its great change both from its being the harbourer and promoter of heathen worship, and the seat of the Empire, v. 14. (see note b.)  
22. And the voice of harpers, and musicians, and of pipers and trumpeters, shall be heard no more at all in thee, and no craftsman, of whatsoever craft he be, shall be found any more in thee, and the sound of a millstone shall be heard no more at all in thee.]  
Paraphrase 22. And consequently that all the jollity and gallantry & populousness of that place was now at an end (see note b.)  
23. And the light of 
† the lamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a candle shall shine no more at all in thee, and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for note d thy merchants were the great men of the earth, for by thy sorceries were all nations deceived:]  
Paraphrase 23. And the times of thy jollity (expressed by the nuptial lamps and solemnities) are now at an end, (see note b.) And three eminent causes there are of this; first, Luxury, which enriched so many merchants, and made them so great; secondly, Seducing other people to their Idolatries, and abominable courses by all arts of insinuation;  
24. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.]  
Paraphrase 24. And thirdly, the Persecuting and slaying of the Apostles and other Christians, and all the cruelties and unjust wars that this city hath been guilty of.  

Annotations on Chap. XVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Babylon] That the title of Babylon here is bestowed on Rome in the Vision of her destruction is resolved by S. Augustine De Civ. Dei l. 18. c. 2. Ipsa Babylonia quasi prima Roma, Roma quasi secunda Babylonia est, Babylon was as a first Rome, and Rome is as a second Babylon; and c. 22. Condita est Roma velut altera Babylon, & prioris filia Babylonis, Rome is built as another Babylon, and daughter of the former Babylon. And the ground of it may probably be this, because Babylon was the seat of the Assyrian Monarchy, as Rome of the Roman, and the Assyrian Monarchy being the first, as the Roman the last (illud primum, hoc ultimum imperium, saith Orosius, li. 7. c. 2.) Rome, that thus succeedeth Babylon, may well be called by that name. And so by Tertullian adver. Mar. l. 3. c. 13. Babylonia apud Joannem Romaenae urb is figura est, perinde magnae & regno superbae, & sanctorum Dei debellatricis, Babylon in S. John is the figure of Rome, as being, like that, a great city, proud of its dominion, and a destroyer of the saints of God; and the same words are again repeated, l. 3. adv. Jud. So 1 Pet. 5. 13. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fellow-chosen, or fellow-Church in Babylon, the assembly of Christians in that heathen city, is by the Scholiast affirmed to denote the Church of Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the splendour of it, saith he. And so generally the ancients understood it, and Orosius hath set down the parallel betwixt them in many particulars, l. 7. 2. And this being premised will be a key to the whole Chapter: for Babylon is the note of an heathen, unclean, abominable city; and so belongs only to so much of Rome as was then capable of that title, saith S. Jerome ad Algas. qu. 11. and, Cecidit Babylon magna: est quidem ibi Sancta ecclesia, tropaea Apostolorum & martyrum, est Christi vera confessio, est ab Apostolis praedicata fides, & Gentilitate calcatâ in sublime so quotidie erigens vocabulum Christianum, The profane heathen Babylon is fallen, Babylon the great: in the place thereof is the holy Church, the monuments of the Apostles and Martyrs, the true faith of Christ, or profession of Christian Religion, that which was preached by the Apostles, and heathenism being trodden down, the Christian name is daily advanced on high, Ep. 17. ad Marcellam: and not to the Christian part of it, called by the other title by S. Peter, the Church in Babylon (and Babylon itself never set to signify the Church;) not to the Emperor Honorius, who was then a Christian, and at Ravenna safe at that time from the invaders; nor again to Innocentius the Bishop, who was by the ordering of God's providence, betwixt the first and second siege, rescued (like Lot out of Sodom, of the Christians out of Jerusalem) out of the city to Ravenna also; nor generally to the Christians, who were some of them, saith 
* Lausiae. Hist. c. 118.  Palladius, gone out a little before, being persuaded by Melania to a Monastic life, and carried to Sicily first, and thence to Jerusalem, where, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they rejoiced that they were not together involved in the miserable evils of that vastation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glorifying God for the excellent change of affairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for their own wonderful deliverance; and the rest which were left in the city, at last saved by flying to the Basilicae, & many carried thither by the very soldiers that they might be safe (see Note on c. 17. c.) who consequently survived to restore and re-edify the city, a more Christian city than it had been before: But to the heathen part of the city and that polluted profaner sort of Christians, who (as was said Note on c. 17. c.) called this judgement (these enemies as their patrons) on the city, and by the admirable disposition of God's overruling hand of Providence, were themselves the only men that suffered under it. So that the sum of this fall of Babylon is the destruction of the wicked and heathen, and preserving of the pure and Christian Rome, and so in effect the bringing that city and Empire to Christianity. To this purpose, see S. Hierome advers. Jovinian. l. 2. Ad te loquar qui scriptam in front blasphemiam Christi confessione delesti, Urbs potens, urbs orbis Domina— Maledictionem quam tibi Salvator in Apocalypsi comminatus est, potes effugere per poenitentiam, I will speak to thee who hast blotted out the blasphemy written in thy forehead, by the confession of Christ— Thou potent city, thou city, Mistress of the world— Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee, by repentance; adding, cave Joviniani nomen quod de Idolo derivatum est, beware of the name of Jovinian, which is derived from the Idol-god Jupiter: and this peculiarly in respect of those remaining heathens and heretics, which now at the time when S. Hierome wrote, not long before the coming of Alaricus, were at Rome, and at length set up their Idol-service again in the time of the siege, and were signally destroyed at this taking of it. So again, S. Hierome in praefat. de Spiritu S. speaking of Rome, cum in babylon versarer, & purpuratae meret●icis essem colonus, When I lived at Rome, and was an inhabitant of the purple whore. All noting this heathen Rome to be the subject of these prophecies. This being here set down obscurely in prophetic style by way of Vision was but darkly understood before the coming of it, yet so far expected by Christians, that the heathens did take notice of this their expectation, and looked upon them as men that had an evil eye upon that City and Empire, and muttered ruin to it. Thus in Lucian's Philopat. (or whose soever that Dialogue is, if it were not his) the Christians, charactered (though not named) by the mention of the Trinity in the beginning of the Dialogue, and described by that scoffer as a sottish fanatic people, are brought in (as at that time, when Trajan (under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emperor toward the end) was warring in the East against the Persians) and set down as those that wished all ill to the city, that is, Rome, and consequently to that Army in Asia, by their discourse of the news of the times, betraying their wishes and expectations that it might be defeated by the Persians. Thus, saith he, in the person of Critias of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stooping, pallid people, that when they saw him, they came cheerfully toward him, supposing that he brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some sad news or other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seemed to be men that prayed for all that was ill, and rejoiced in sad events: and their first question, saith he, was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the affairs of the city and the world went, (that is, of Rome, and the Roman Empire, as that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world in the Scripture; or else the affairs of the world, meaning the Roman enterprise against the Persians) and being answered by him, that all was well they nodded, saith he, with their brows presently, and replied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'Tis not so, but the city is in ill condition: and afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there should be a change, that disorders and troubles should seize upon the city, their Armies should be worsted by the enemies; adding that they had fasted ten days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and watching all nights, and spending the time in singing hymns, had dreamed these things; which may obscurely refer to these Visions which John saw on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord's day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, probably on the annual day of Christ's resurrection, which followed a time of fasting and praying, the Christian Lent, which, as appears by the story of the first times, was uncertainly observed in respect of the number of days, by some more, by some fewer than ten days. Or if this be but a conjecture, yet the time of seeing visions being in Scripture oft set down after, or in a time of fasting, (as Act. 10. 10. of S. Peter, and v. 30. of Cornelius) 'tis agreeable to the character of Christians, whom he desired to describe in that Dialogue, thus to set it. And then he advises them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to leave off those strange fancies, and wicked consultations, and divinations (which may well refer, in his dark manner of speaking, to this book of Revelation) l●st God, saith he, destroy you for cursing your country, and spreading such false reports, when (saith he) the Persians are subdued by the Roman forces. And so he gives them over as doaters, and means not to heed what they say, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That this opinion he conceived of Christians, and their ill affection to the Roman Empire and City, and their boding ill concerning them, was the effect of some sparkles of this prophecy, flown abroad among the Gentiles very early, even in Trajan's time, is more than probable out of these passages thus set down. 
Lausiae.  So in a narration of Hippolytus set down by Palladius, 
Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we have a virgin Christian accused to the heathen Judge at Corinth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one that blasphemed the seasons, and the Kings, and the Idols, in probability, that she foretold evil, talked of ruin, that should befall the Government or Idolatry of the heathens, and that the seasons of it now approached. For that is the meaning of the like phrase, when the Jews say of Stephen, that he ceaseth not to speak blasphemous words against the holy place and the Law, Act. 6. 13. for so it follows, ver. 14. we have heard him say that Jesus shall destroy, etc. To which it will not be amiss farther to add, that the Jews in their paraphrases on the Old Testament, taking Rome under the prophetic title of Edom (which is very agreeable to the style of Babylon here) do frequently foretell the destruction of it. And thereupon they that set out the later Venice Edition of the Bible, leave out many passages of the Chaldee paraphrase and the Rabbins looking thus directly against Rome, which are extant in the former Venice Bibles, and in what hath been printed at Paris by Stephanus. As when Obad. 1. Kimchi saith, What the prophets say of the destruction of Edom in the latter days, they say of Rome, they leave out the words of Rome: and when 'tis there added, For when Rome shall be destroyed, there shall be redemption of Israel, those words are quite omitted. So in the last verse of Obadiah, the fenced great city of Esau, and that fenced city is Rome, that latter part is left out again. So the Chaldee paraphrase on Lam. 4. 21, 22. for thou daughter of Edom, hath, thou Rome in the land of Italy; but those words are left out in that Edition. See M. Tailor's Proem to the translation of the Jerusalem Targum. The like interpretations of Rome for Edom, and the destruction thereof, may be seen in the Jerusalam Targum, Gen. 15 12. where these words, Terror tenebricosus magnus cadens super eum, are thus mystically rendered, Terror is est Babel, tenebricosus hic est Media, magnus hic est Graecia, cadens iste est Idumaea (i Romanum imperium.) Illud est imperium quartum, quod cadere debet, neque resurget in secula seculorum. And so again on Levit. 26. 44. after Babel, Media, Greece, they name again regnum Idumaeae, meaning, no doubt, the Roman Empire thereby; adding in di●bus Gog, which that it belongs to the Romans that destroyed Jerusalem, and, say they, should after be destroyed by the Messias, see that Paraphrase on Numb. 11. 26. in these words, In fine extremo dierum God & Magog, exercitus eorum Hier●solymam ascendent, & manibus Regis Messiae illi cadent, They shall be destroyed by the hands of Messiah the King. So in the Sibylline Oracles, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliar or Belial is set to denote the Romans, as appears by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Beliar shall come from the Augusti, or Roman Emperors, at length coming to the great destruction threatened by God, under the expression of fire, this is to fall upon Beliar peculiarly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The flaming power of God shall burn Beliar, and all the proud men that trust in him. And of the Jews 'tis clear, that there hath been a tradition among them, that in the last days there should come a great enemy, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armilus, which in Hebrew is Romulus, lightly changed by the transposition but of one letter, (see Note on Joh. 11. b.) and that he should be destroyed by the Messias; which may well be (as all the rest) but the mistake of this prophecy here delivered, and from hand to hand conveyed among the Jews to their posterity, who looking on the Romans as their destroyers, thence persuaded themselves that their Messias (whom they still expect) should destroy them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. She shall be utterly burnt] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered shall be utterly burnt, may seem to have some difficulty in it, and be objected against our interpretation of this Vision, because it is known that the desolation and firing by Alaricus, Gensericus and Totilas, was not an utter desolation or firing of the whole city, but of a part thereof. And to this the answer is insufficient, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conflagrare, to be set on light fire, and doth not necessarily import that fires consuming of all that might be consumed, because other expressions here follow in this matter which cannot be so answered: as v. 21. where the stone like a millstone is cast into the sea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which seems to signify a total destruction, and it is added, Thus with violence shall that great city Babylon be thrown down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and shall be found no longer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 22, 23. The voice of harpers, etc. and the sound of a millstone shall be found no more in thee, and the light of a candle shall shine no more in thee, etc. To all which the answer must be, by observing that all these three expressions are phrases taken out of the prophecies of the Old Testament, and are in all reason to signify here as there they shall appear to have signified, that is, only as prophetical schemes of expressing a subduing, or victory, and no more. Thus the burning here is an allusion to Dan. 7. 11. his body destroyed, and given to the burning flame, which yet signified no more than the translating of the Monarchy from the Seleucida to the Romans; and proportionably here the subduing this heathen city to the faith of Christ, which was the effect of this blow that befell Rome. So the throwing the great stone into the sea, v. 21. alludes to Jer. 51. 63. Thou shall cast a stone into the midst of Euphrates, and say, Thus shall Babylon fall, and shall not rise, etc. And yet Babylon long continued a great city, though the dominion of it was translated from the Chaldaeans to the Medes. And for the voice of the harpers, etc. v. 23. it alludes to Jer. 25. 10. I will take from them the voice of mirth▪ and the voice of gladness, the voice of the Bridegroom, and the voice of the Bride, the sound of the millstones; and the light of candle. And yet Judaea, of which that is spoken, still had people inhabiting it. And so these expressions, thus interpreted, as in the Paraphrase they have been, are perfectly agreeable to the sense which must needs belong to them in these other places where they are used by the Prophets. Meanwhile how great the destruction was that now befell that city, may competently appear by one testimony of Palladius that lived at that time, Lausiac. Hist. c. 118. in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A certain barbarian tempest, which the Prophets of old had foretold, seized on Rome, and left not so much as the brazen statues in the streets, but plundering all with a barbarous madness, delivered it up to destruction, so that Rome which had flourished a thousand and two hundred years, according to the Sibylls word, became a desolation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Slaves] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith Julius Pollux, signifies, when it is taken simply by itself, without any additament, those that are not bondslaves but freemen, which sell or hire themselves for money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And this, because freemen have power over their own bodies, whereas slaves have nothing but souls. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, souls of men, the phrase is taken out of Ezechiel, c. 17. 13. who speaking of Tyre, a city of Merchants, saith that they traffic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super anima hominis, for the soul of man, which S. Hierome renders mancipia, slaves, and so the latter Greeks call slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little souls; and so Gen. 12. 5. the souls which they had gotten in Haran, may be their bond-servants, because, as was said, slaves have souls though nothing else in their own power.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Thy Merchants] Who are thy Merchants here, may be thought uncertain, because the word thy either may refer to foreign nations, who trade with thee, or else may be thy traders or traffickers, the chapmen in Rome. In this latter sense some learned men have chosen to take it, that the Roman luxury was so great, that tradesmen that dealt in selling of commodities lived there like Princes. But if we compare this place with what is said of Tyrus, Ezech. 27. the former will appear to be the sense of it: for there v. 12. Tarshish was thy Merchant, and v. 13. Javan, etc. were thy Merchants; and so the meaning is clearly this, that the Merchants of other nations that trafficked with Rome, had such vent for their commodities there at any rate that they grew very rich by it.    

CHAP. XIX.  
1. AND after these things I heard a great voice of much people in heaven, saying, Allelujah, Salvation, and glory, and honour, and honour, and power unto the Lord our God.]  
Paraphrase 1. Another vision I received much to the same purpose with the former; but differing in this, that the former looked especially on the city of Rome, and the luxury and pride of the inhabitants thereof, but this looked especially on the heathen religion there destroyed, and exchanged for the Christian, but that not all at once, but by several steps and degree: and first, methought, I heard a multitude of Christian people, (employed like the Saints and Angels in heaven) singing of Allelujahs, praises and thanksgivings to God, as to him who had wrought great mercies for them.  
2. For true and righteous are his judgements, for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.]  
Paraphrase 2. Magnifying his fidelity to themselves, and his just vengeance on the Idolatrous persecutors, that had debauched so many to their courses, and shed so much blood of Christians.  
3. And 
* the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  again they said, Allelujah: and her smoke 
† ascendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  arose up for ever and ever.]  
Paraphrase 3. And again triumphing in this act of Gods, that this was like to be a fatal irreparable blow to the Roman Idolatry.  
4. And the four and twenty Elders, and the four 
* living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beasts fell down, and worshipped God that sat on the throne, saying, Amen, Allelujah.]  
Paraphrase 4. And the Bishops or representatives or governor's of the Christian Church in Judaea, ch. 4. 4. and proportionably to them, all other Bishops, and the four Apostles, formerly mentioned as the planters of the Christian faith in Judaea, ch. 4. 6. and two of them now in Rome also, Peter and Paul, gave their acclamations to those Hallelujahs.  
5. And a voice came out of the throne, saying, Praise our God all ye his servants, and ye that fear him both small and great.]  
Paraphrase 5. And all Christians in the world, of what quality soever, were admonished of their duty and obligation to do so too.  
6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Allelujah, for the Lord God 
† the ruler of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  omnipotent reigneth.]  
Paraphrase 6. And that admonition was presently answered with the acclamation of all the nations (that is, Christian people in them) over all the world, thundering out Allelujahs to God, for this illustrious enlargement of the kingdom of Christ, the conversion of that Imperial city to Christianity;  
7. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.  
8. And to her was granted that she should be arrayed in fine linen, clean & white: for the fine linen is the note a 
* ordinances of the holies.  righteousness of saints.]  
Paraphrase 7, 8. Which is, as it were, the marriage of Christ to a lovely spouse his Church, (and so matter of rejoicing to all that hear of it, Joh. 3. 29.) which should now be adorned as the Priest entering into the sanctuary under the Law, to note the liberty and the privileges which should be bestowed on the Church by the Emperor Constantine.  
9 And he saith unto me, Write, Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me, These are the true sayings of God.]  
Paraphrase 9 And an Angel bade me take notice of this, as of the blessedest happiest change that ever was wrought in the world, and happy he that should be a spectator of it. Of which yet I might be as confident it would come, as if I saw it, God having firmly decreed and made promise of it.  
10. And I fell at his feet to worship him: and he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren, that have the testimony of Jesus: worship God, for the testimony of Jesus is the Spirit of prophecy.]  
Paraphrase 10. And the joy of this news so transported me, that as Abraham, for the joy of the good news, Gen. 17. 17. fell on his face, etc. so I could not but fall down to acknowledge my sense of so blessed a news and messenger: But when I did so, he bid me forbear. For, saith he, I am▪ no more honourably employed by Christ then thou art, I am now a messenger to make known this prophecy to thee of the conversion of Emperors, etc. to the Gospel, and thou and such as thou, Apostles of Christ, are Ambassadors of as honourable and blessed news as this, Let God have the praise of all: for to be an Apostle of Christ, a witness and publisher of his resurrection, etc. is to be a Prophet sent and endued with the Spirit of God, and so as valuable as that office which now I am executing, of foretelling things to come.  
11. And I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war.)  
Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner, riding or sitting upon the white horse (as he did c. 6. 2.) that is, in the preaching of the Gospel, and according to his promise, and his just judgements against his enemies, proceeding against them, that is, against the Emperor Maxentius (see c. 16. 12, 14.)  
12. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written that no man knew but he himself.]  
Paraphrase 12. And methought his eyes were like fire, searching to the secrets of the heart (noting him to judge and discern who are fit to be destroyed, who not) and he had many crowns on his head, tokens and testimonies of as many victories over enemies, whom he had overcome either by their yielding, that is, conversion, or falling before him, that is, destruction; and as a token of those victories, he hath a note or ticket by which to receive his reward, which no body sees but himself, (see ch. 2. 17. and note i.) that is, he is acknowledged victorious.  
13. And he was clothed in a vesture dipped in blood, and his name is called, The word of God.]  
Paraphrase 13. And he was in a royal purple garment, noting that regal power to which he was installed as a reward of his crucifixion, Isa. 63. 1, 2. Phil. 2. 9 now to belong to him most illustriously; and his name in which he was represented, was that known title of Christ, The word of God, noting that which is now done to be an effect of divine power, wrought by his word, without any visible working of ordinary means toward it.  
14. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.]  
Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend it manner.  
15. And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron, and he treadeth the winepress of the 
† bitter wine, and of the wrath of God, the ruler of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fierceness and wrath of almighty God.]  
Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel, his threats against his enemies, and those now to be executed on the heathen, whom he shall now subdue by his power, because they will not be converted, in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any.  
16. And he hath note b on his vesture and on his thigh a name written, King of Kings, and Lord of lords.]  
Paraphrase 16. And by this means he will show himself what really he is, too strong for any power on earth to resist or stand our against.  
17. And I saw an Angel standing in the sun, and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God,]  
Paraphrase 17. And methought I saw an Angel standing in the sun (noting the clearness of the vision now delivered) and he called to all the birds of prey, Goths and Vandals, etc. that they should come, as to a feast, to this judgement of God upon these Idolaters, (noting the great slaughter▪ which was now foretold, to which Vultures do betake themselves our of a natural sagacity, as Job saith of the Eagle, Where the slain are, there is he.)  
18. 
18 And telling them that there should be abundant prey for them, an huge destruction.  That ye may eat the flesh of Kings, and the flesh of 
* rulers of thousands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men both free and bond, both small and great.]  
19 And I saw the beasts and the Kings of the earth, and their armies gathered together to make war against him that sat on the horse, and against his army.]  
Paraphrase 19 And the Idol-worship set up at Rome, and under her dominion, set itself to persecute Christianity.  
20. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake burning with brimstone.]  
Paraphrase 20. And the Roman Idolatry, and the Magic, and Auguries, and the divinations of the heathen Priests, that had deceived the carnal Christians so far as to consent and comply with the heathenish Idolatry, were to be like Sodom and Gomorrha, utterly extirpated: see ch. 13. 11. and note g.  
21. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth, and all the fowls were filled with their flesh.]  
Paraphrase 21. And the rest, that is, all the se●●et Idolaters, were swept away in the same destruction also, (for thinking that these armies against Rome would be favourable to any more than to the Orthodox, pure Christians, they then thought it a fit time to discover themselves, but strangely miscarried in it, the Christians that fled to the Basilica, or Temple, being the only persons that found deliverance, see note on ch. 17. c.) and so all their Idol-worship was destroyed, (which is the sum of this Chapter.)  

Annotations on Chap. XIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Righteousness of the Saints] Some difficulty there is in this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily rendered the righteousness of the saints. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not thus used in these books, (see Note on Rom. 8. b.) but for the Ordinances of the Mosaical law. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the very word which is used to denote the Sanctuary, Heb. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minister of the sanctuary, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sanctuary, ch. 9 2. and elsewhere, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Neuter as well as the Masculine gender, and by consequence capable of being accommodated to this sense, it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the ordinances of the sanctuary, the Levitical laws or customs, among which this was one, that the Priest, when he went into the Sanctuary, should wear that vesture of fine linen, pure and white. Thus Levit. 16. 'tis appointed, Thus shall Aaron come into the holy place, v. 3. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments, etc. that is, the garments which he is to use when he goes into the Sanctuary, which being appointed him by this law of God to Moses, may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of the holies. And if it be so, than it will most fitly be applied to this Spouse of Christ, the Christian Church (to which Christ was ready so solemnly to be married, ver. 7. in respect of the public profession of the Christian religion by the Emperor Constantine and his Courtiers) that it should now be clothed after the manner of the Priest when he went into the Sanctuary, to note the great liberty and immunities and privileges now bestowed on the Church by the Emperor. This we have formerly seen expressed by our being Kings and Priests unto God, (chap. 1. Note c.) Priests in respect of liberty of assemblies, and executing the office of Bishops, etc. in the Church: Which being so eminently bestowed on the Church by Constantine, above all that ever had been in the Church before, may here in like manner be most fitly expressed by being clothed in the holy garments, which denoted the Priests going into the Sanctuary.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. On his vesture and on his thigh] The mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vesture and thigh, are here put together, to denote the robe Imperial by the former, and the sword, which is girded on the thigh, by the latter, as ensigns of supreme power and authority, especially when on them both, on the Robe and the hilt of the sword, as the ensign of that office, is written that most honourable title, KING OF KINGS AND LORD OF LORDS, thereby noting him to be superior to all power and force in the world, triumphantly victorious over all.    

CHAP. XX.  
1. AND I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain 
† upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his hand.  
Paraphrase 1. And I saw another representation, by which I discerned what should succeed the conversion of heathen Rome to Christianity, viz. a tranquillity and flourishing estate of Christianity for some time, though not for ever. And first, methought, I saw an angel coming from heaven, a token of very good news at this time and elsewhere (as sometimes of judgements from God) with the key of hell, and a great chain in his hand (to signify what follows v. 2. that Satan should now be shut up and chained.)  
2. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thousand years,]  
Paraphrase 2. And he apprehended the Devil, that is set down under the title of Satan and the Dragon in former visions, c. 12. 9 and bound him for the space of a thousand years, noting the tranquillity and freedom from persecutions that should be allowed the Church of Christ from the time of Constantine's coming to the Empire.  
3. And cast him into the bottomless pit, and 
* or shut and sealed him firmly, so the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled, and after that he must be loosed a little season.]  
Paraphrase 3. And he secured him there by all ways of security, binding, locking, sealing him up, that he might not deceive and corrupt the world to idolatry, as till then he had done, but permit the Christian profession to flourish till these thousand years were at end, and after that he should get loose again for some time, and make some havoc in the Christian world.  
4. And I saw thrones, and they sat upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they note a lived and reigned with Christ a thousand years.]  
Paraphrase 4. And I saw chairs and some sitting upon them, that is, Christian assemblies and judicatures, and such a general profession of Christianity, in opposition to the idolatries of the heathens, those in the Capitol at Rome, and the like unto them in other places of the Roman Empire (see note on c. 13. b.) as if all that had died for Christ, and held out constantly against all the heathen persecutions, had now been admitted to live and reign with Christ, that is, to live quiet, flourishing, Christian lives here, for that space of a thousand years. v. 5.  
5. But note b the rest of the dead lived not again until the thousand years were finished. This is the note c first resurrection.]  
Paraphrase 5. As for the old Idolaters or Gnostics, there was nothing like them now to be seen, not should be till the end of this space of a thousand years. This is it that is proverbially described by the first resurrection, that is, a flourishing condition of the Church under the Messias.  
6. Blessed and holy is he that hath part in the first resurrection: on such note d the second death hath no power, but they shall be Priests of God and of Christ, and shall reign with him a thousand years.]  
Paraphrase 6. And blessed and holy, that is, safe (separate from all danger) are all they that are really in the number of those that partake effectually of these benefits, who as they are rescued from those destructions which the Roman tyranny threatened them with, which is the interpretation of the second death, so they shall now have the blessing of free undisturbed assemblies for all this space: see c. 1. note d.  
7. And when the note e thousand years are expired, Satan shall be loosed out of his prison.]  
Paraphrase 7. But after this space, the sins of Christians provoking God to it, this restraint being taken off from Satan, he shall fall a disturbing the Christian profession again. (This fell out about a thousand years after the date of Constantine's Edict for the liberty of the Christian profession, at which time the Mahomedan religion was brought into Greece, a special part of the Roman Empire.)  
8. And shall go out to deceive the nations which are in the four 
† corners of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quarters of the earth note f Gog and Magog, to gather them together to battle, the number of whom is as the sand of the sea.]  
Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions, particularly God and Magog, the inhabitants of those Countries where the Mahomedan religion began to flourish, to engage them in vast numbers in a war to invade and waste the Christian Church in Greece, etc.  
9 And they went upon the breadth of the earth, and compassed the camp of the Saints about, and the beloved city; and fire came down from God out of heaven, and devoured them.]  
Paraphrase 9 And accordingly, methought, they did, they went in great numbers, and besieged and took Constantinople, that city so precious in God's eyes for the continuance of the pure Christian profession in it, and known among the Grecians by the name of new Zion, and in the chief Church there, called the Church of Sophia, they set up the worship of Mahomet, (just two hundred years ago:) And those that did so, are in their posterity to be destroyed, (and though it be not yet done, 'tis to be expected in God's good time, when Christians that are thus punished for their sins shall reform and amend their lives.)  
10. And the Devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.]  
Paraphrase 10. And the devil, methought, that wrought in them, that stirred them up, was remanded and returned again into his prison, and this Empire of his was again destroyed, as the idol-worship of the heathens, and the Magicians, Sorcerers, Augurs, and heathen Priests before had been.  
11. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them.]  
Paraphrase 11. And after this, in another part of this vision I saw, methought, a throne set up in great splendour and glory, and Christ in Majesty sitting thereon, very terrible, and a new condition of all things in the world was now to be expected. (And so that which was the design of all these visions, (sent in an Epistle to the seven Churches, to teach them constancy in pressures) is still here clearly made good, that though Christianity be persecuted, and, for the sins of the vicious professors thereof, permitted oft to be brought very low, yet God will send relief to them that are faithful, rescue the constant walker, and destroy the destroyer, and finally cast out Satan out of his possessions; and then, as here, come to judge the world in that last eternal doom.)  
12. And I saw the dead, small and great, stand before 
* or the throne, the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God: and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works.]  
Paraphrase 12. And all that ever died were called out of their graves before him: & as for the judging every one, the rolls or records of all their actions were produced, & withal another book brought forth, called the book of Life, (see note on Rev. 3. b.) wherein every ones name is entered that ever undertook God's service, and blotted out again, if they were fallen off from him, and according to their works, so were their names continued in that book of life, if they continued faithful unto death, but not otherwise.  
13. And the sea gave up the dead which were in it, and death and 
† hades  hell delivered up the dead which were in them, and they were judged every man according to their works.]  
Paraphrase 13. And all that were buried in the sea, that is, perished by water, and all that were dead and laid in graves, and all that any other way were dead, came out of their graves, their bodies were reunited to their souls, and every one was judged according to his works.  
14. And death and 
* hades  hell were cast into the lake of fire: this is the second death.]  
Paraphrase 14. And then death itself was destroyed eternally, an everlasting being now succeeding in the place of this frail mortal one. And this is it that is proverbially called the second death, wherein this whole world hath its period and consummation.  
15. And whosoever was not found written in the book of life, was cast into the lake of fire.]  
Paraphrase 15. And whosoever had not his name found written and continued in (not blotted out of) the book of life v. 12. whosoever died not constant in the faith, he was cast out into eternal fire.  

Annotations on Chap. XX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Lived and reigned with Christ] The meaning of the thousand years living and reigning with Christ of those that were beheaded, etc. may perhaps be sufficiently cleared and understood, by observing these three things; First, that here is no mention of any new reign of Christ on earth, but only of them that were beheaded, and of them which had not worshipped, etc. living and reigning with Christ. The doctrine of the Millenaries supposes the former, that Christ must come down on earth, and have a new kingdom here in this world. But this those men's living and reigning with Christ doth not suppose, but rather the contrary, that the kingdom of Christ here spoken of is that which he had before, and which is every where called his kingdom, and that now only those that had been killed, and banished out of it before, were admitted into a participation of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ. Now what this living and reigning of the beheaded, etc. (then beginning) was, may appear by considering what is meant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first, by the beheaded, and others here named; then secondly, by their living and reigning. The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices, the constant servants of Christ that persevered so till death, and that in opposition to the beast and his image, to that which was practised in Rome to Jupiter Capitolinus, and the transcripts of it in other places (see Note on c. 13. g. and r.) and so all those phrases conclude the subject of the proposition to be the pure, constant, persevering Christians. One thing only is to be observed of these, that by them are not signified the same particular persons or individual members of the Church that had formerly been slain, any more than the same individual persons of the rest of the dead, v. 5. (that is, of the Apostatising unchristian livers) can be thought to have lived again after the end of the thousand years, when they are said to be revived, and so Satan to be let lose a little while; but rather on the one side, as on the other, a succession of such as they were, the Church of Christ being to be considered as a transient body, such as a river, etc. which always runs in a succession of parts, one following the other in a perpetual motion and mutation: In which respect I suppose it is said of the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the gates of hades shall never prevail against it, that is, that it shall never be destroyed, which of any particular persons, or the Church of all the Christians of any one age, cannot so fitly be affirmed, but only of the Church in the perpetual succession of Christians. And then for these men's living and reigning, first, it must be observed, that 'tis not here said that they revived, or were raised, as the Millenaries pretensions suppose, but only that they lived and reigned; which two being opposite to dying and being subject to others, will denote a peaceable, prosperous, flourishing estate of the Orthodox professors, in stead of their former sad and persecuted condition. For that is the meaning of living, as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ, ch. 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was dead, his illustrious, in stead of his despised condition; and so of reigning, as of being Kings (see Note on c. 1. d.) and of being Kings and reigning upon the earth, c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation. Secondly, the meaning of the phrase will appear by comparing it with that other phrase, by which the same thing is expressed, v. 1, 2, 3. binding of Satan, and casting him into the abyss, shutting and sealing him up, that he should deceive the nations no more, that is clearly the restraining of Satan's malice, and shortening of his power in persecuting and corrupting the Christian Church: by consent with which, their living and reigning must needs signify their persevering and enjoying quiet. Thirdly, by their having and sitting on thrones, and judgements being given unto them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which literally signifies the quiet possession of judicatures and censures in the Church, that discipline by which purity is preserved, and which is never enjoyed quietly in the Church but by the countenance and favour of Princes, which therefore is to be resolved the meaning of their reigning (as most remarkably they began to do in Constantine's time; see c. 19 8. who set up Ecclesiastical judicatures in his Empire) as it is of their sitting on thrones, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas the letting Satan loose is the casting off these cords from them. And this is the clear meaning of the first resurrection, see Note c. As for the space of a thousand years, see Note e.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. The rest of the dead] It follows here, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rest of the dead revived not till the thousand years were done. Who the rest of the dead are is manifest; not all beside the Martyrs, as the Millenaries pretend, but all but those formerly named, v. 4. that is, all that worshipped the beast, or his image, or received his mark in their foreheads or hands, that is, all the Idolaters and Apostates, and remainders of Gnostick Christians, and all that complied with either, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly. For first, it hath been manifest, ch. 19 18, 21. that there were others slain beside those that were beheaded for the constancy of their confession of Christ; nay secondly, at this part of the Vision 'tis clear, that as the constant professors were not all slain, but only some of them beheaded, and others preserved, (and so beside the beheaded here are enumerated those that had not worshipped the beast, nor his image, nor received his mark upon their foreheads or hands) so the Idolaters, Apostates and Gnostick Christians, etc. had their universal slaughters, ch. 19 2, 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rest of the dead here, it being punctually said of them, ch. 19 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rest were slain. And then that they revived not till the thousand years finished, must needs signify that the Church was now for that space freed from such Heathen persecuters, and purified from such a vowed mixtures of those vile unchristian practices, which is but the negative part annexed to the positive preceding.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. First resurrection] What is meant by the first resurrection here, may be discerned by comparing it with the second resurrection in the ordinary notion of it. That signifies the resurrection to eternal life: Proportionably this must signify a reviving, a restoring to life, though not to that eternal. Here it is figuratively used to express the flourishing condition of the Christian Church for that thousand years wherein the Christian professors, in opposition to idolatrous Heathens and Gnostick Christians, live safely and happily in the enjoying the assemblies; which is, saith he, as if the primitive Martyrs were fetched out of their graves to live again here in tranquillity upon the earth. Where only it is to be noted, that the resurrection here is of the Church, not of the particular persons (the beheaded, etc.) thus to be understood, that the Church that was persecuted, and suppressed, and slain as it were, and again corrupted and vitiated in its members, now rose from the dead, revived again.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. The second death] This phrase the second death is four times used in this book, ch. 2. 11. and here ch. 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews, who use it proverbially for final, utter, irreversible destruction. So in the Jerusalem Targum, Deut. 33. 6. Let Reuben live, and let him not die the second death, by which the wicked die in the world to come. Where, whatsoever be signified among them by the world to come, (the age of the Messias in whatsoever Jewish notion of it) it seems to denote such a death from which there is no release. And according to this notion of it, as it reflects fitly on the first death, (which is a destruction, but such as is reparable by a reviving or resurrection, but this past hopes, and exclusive of that) so will all the several places wherein 'tis used be clearly interpreted: ch. 2. 11. he that overcomes shall not be hurt by the second death, that is, if this Church shall hold out constant, it shall not be cut off, that is, though it shall meet with great persecutions, ver. 10. and death itself, yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all. So here, speaking of the flourishing condition of the Christian Church, reviving after all its persecutions and corruptions to a state of tranquillity and purity, On these, saith he, the second death hath no power, that is, they have not incurred that utter excision (having their part in the first resurrection) but they shall be Priests to Christ and God, and reign, etc. that is, have a flourishing time of Christian profession for that space of a thousand years. So in the 14. ver. where death and hades are cast into the lake of fire, that is, death and the state of mortality utterly destroyed, (O death, I will be thy death,) it is added, this is the second death, that is, mortality is utterly destroyed, there shall now be no more death, that life shall be eternal: so c. 21. 8. the lake that burneth with fire and brimstone (the utter irreversible destruction, such as fell in Sodom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire, utterly consumptive) is called the second death, into which they are said to go that are never to appear in the Church again. And though in these different matters some difference there must needs be in the significations, yet in all of them the notion of utter destruction, final, irreparable excision, may very properly be retained, and applied to each of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Thousand years are expired] When these thousand years of the peaceable Christian profession should begin, and when determine, is a thing of some doubt. And the cause of the doubt is, the several points of time wherein the destruction of Heathenism in the Roman Empire may be placed. For as in every so great a change, there are several stages, or degrees of motion, so was it here. Constantine's receiving the faith, and concluding of the persecutions, and by Decree proclaiming liberty of Christianity, may most properly be styled the binding of Satan, the dragon that sought to devour the child as soon as it was born; and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down, and celebrated by Prudentius, l. 1. cont. Symmachum, beginning thus,  
cum princeps gemini bis victor caede tyranni, etc.  
To the smae purpose see Eusebius Eccles. Hist. l. 19 c. 1. But then, after that the Emperors were Christian, Heathenism still continued in Rome and in the Empire, in some degree (see Note on ch. 17. f.) till by the coming of the Goths and Vandals and Huns, under Alaricus, Gensericus and Attilas, the city and Empire of Rome was, all the heathen part of it, destroyed, and Christianity fully victorious over it. And if this be the beginning of the binding of Satan, and caststing him into the abyss, than the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the war between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Martion, and the Huns under Attilas (in which 162000 were killed) being An. Chr. 451. the greatest slaughter that hath ever been read of, as it is described by Jornandes, a little river being by the blood of the slain raised, saith he, into a torrent. Agreeable to this double beginning may be assigned a double end of these thousand years. For if the letting loose of Satan here were at the rising of the Ottoman family, and bringing Asia and Greece to Mahomedisme, that will be about the year 1310. and so about a thousand years from Constantine's Edict: But if it were at the Turks taking of Constantinople (mentioned here ver. 9) and turning the Temple of Sophia to Mahomedane worship about the year 1450. then will that be about a thousand years from the sacking of Rome by Gensericus. But the former of these interpretations is most sit for the place, that from Constantine's Edict to the planting of Mahomedisme in Greece by Ottoman. For the taking of Constantinople is mentioned after this letting loose of Satan, and therefore is not itself in any reason to be defined that point of time wherein he was let loose, but rather that other wherein Mahomedisme began to prosper; for then the Christian religion fell under heavy persecutions again, which is contrary to the Martyrs living and reigning (as it hath been explained to signify Note a. etc. 1. e.) which was to last for the whole thousand years; and did so in the former account, but wants sevenscore years of it in the latter. I can foresee but one objection against this beginning of the thousand years from Constantine, and that is the practices of Julian against the Christians, which soon followed Constantine's favour to them; which may consequently be thought unreconcilable with the truth of this prediction thus interpreted, the peace of the Church, and cessation from persectuion for that space. But to this the answer will be easy, that Julian, although himself an Apostate, was yet for some time so far from attempting to persecute the Christian religion, that he chose rather to dissemble his own, and to make as if he were a Christian. So saith Asterius that lived in his time, Hom. 3. de avarit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He put off the vizard of the Christian, and laid open the scene, by drawing the curtain, which he had a long time kept close: and to that purpose Epiphaniae festo templum Christianorum ingressus est, solenniter numine invocato, he went to the Christians Church at their Christmas festivities, and solemnly joined in the service, saith Ammianus Marcellinus. After, when he came to put off the disguise, and to appear, as he was, an enemy of the Christians, yet this he did more by subtlety then violence, arte potius quam potestate, he made use of art more than power, saith Orosius l. 7. c. 30. as all writers both profane and Ecclesiastical acknowledge. All that Ammianus mentions of his cruelty, is that he permitted not the schools of Grammar or Rhetoric to be open for them, Inter quae erat inclemens, quòd docere vetuit Magistros Rhetoricos & Grammaticos Christianos, nè transirent à numinum cultu, One of his faults was his cruelty to the Christians, that he forbade the Masters to teach them, for fear they should forsake the worship of the gods, li, 25. to which the Christian writers add, that he admitted them not into the army, not offices, nor to honours. Ut negaretur fides Christi, honoribus magis provocare, quam tormentis cogere studuit, That the faith of Christ might be denied, he more endeavoured to provoke men by honours, then to constrain them by torments. Oros. l. 7. c. 30. So Asterius, Hom. 3. de avarit. speaking of his Apostasy, adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many advantages were proposed to them that would do the same: And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How many receiving the bait of dignities swallowed down the hook of Apostasy? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pointed at as traitors, and those of Christ, for a little money. Militiae cingulum non dari nisi immolantibus jubet, procurationem provinciarum jurísque dicendi Christianis statuit non debere committi, ut pote quibus etiam lex propria gladio uti vetuisset, He would not allow the military girdle to be given to any that did not sacrifice, permitted not the government of the provinces, or making of laws, to be committed to the Christians, objecting that their own law forbade them to use the sword, Ruffian. Eccl. hist. l. 1. c. 32. To the same purpose 'tis thought it was that he promoted the building of the Temple of the Jews at Jerusalem, but God permitted not that to prosper; but as Ammianus. l. 23. confesseth, metuendi globi flammarum prope fundamenta crebis insultibus crumpentes fecere locum exustis aliquoties operantibus inaccessum, hócque modo elemento obstinatiùs repellente, cessavit inceptum, Great flames oft broke out near the foundations and burnt the workmen, and kept them off, and so the fire obstinately resisting, the attempt was given over. And Ruffinus' observation is very pertinent to this whole matter, l. 1. c. 32. Proficiebat quotidie in hujuscemodi legibus exquirendis, quibus et si quid versutum vel callidum, tamen quod minus videretur crudele, decerneret, He daily sought out new laws, wherein though he showed great subtlety of invention and cunning against the Christians, yet he abstained from all that might have any show of cruelty. And though S. Jerome, Theodoret and 
* See Orosius l. 7. c. 30.  others affirm of him that at his expedition against the Persians he vowed to offer up to his gods the blood of the Christians, in case he returned conqueror; yet we know that God so disposed, that he was wounded and died in that 
† Oros. ibid.  expedition, and that in the prime of his strength at one and thirty years old, and as Orosius saith, Deus impia consilia impii morte dissolvit, God brought the wicked counsels to nought by the death of this wicked man. And accordingly Athanasius is said to have foretold of him in these words, comforting the Christians who feared a persecution, Nolite, o filii, conturbari, nubecula est & citò pertransit, Be not troubled, it is a little cloud and passeth away quickly, Ruffian. l. 1. c. 3. 4. And a Christian being asked by Libanius, Julian's instructor, what the carpenter's son was a doing, answered that he was making a coffin for Julian: Which befell him so soon after, that S. Jerome on Habakkuk c. 3. relates a speech of a witty heathen on occasion of Julian's death; How, said he, do the Christians say of their God that he is patient and long-suffering, whereas by this Emperor's death it appears that he could not defer his indignation, nè modico quidem spatio, for the least space: Nihil iracundins, nihil hoc furore praesentius, said he, There could not be greater and more sudden anger and fury expressed. And although Athanasius himself was by him designed to the sharpest part of persecution, yet God was pleased to aavert it from him, as Ruffinus relates the story l. 1. cap. 34. And when at last upon occasion of the removal of the body of the Martyr Babylas, he commanded the Christians to be seized on and punished, the story mentions none but only Theodorus, a young man, that suffered by it, who sang all the while under the tormentor, and complained when his punishment was at end, that he was a loser by his release. See Ruffinus, and Socrates, and Theodoret. By all which appears the power and fidelity of God in making good this promise of his to the Christian Church, and restraining this Apostate's malice from disquieting the Church, and so it is a very great and convincing argument for the truth of this interpretation, rather than an objection against it. Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries, I must expect this objection and suggestion of their against it; 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church; and 2dly, that it was delivered down from the Apostles, and that Justin Martyr hath affirmed the former of all Orthodox men in his time, and Irenaeus produced testimonies of the latter. For the testimony of Justin Martyr, it is true that he hath these words of this matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dial eum Tryph. p. 307▪  but I and many others are of this opinion; and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I and as many Christians as are orthodox in all things. From hence indeed it is rightly concluded, that Justin was himself of this opinion, and some, nay, if we believe him, many others with him. But that either this was the uncontradicted doctrine of the Church in his age, or that Justin saith it was so, is falsely collected from hence. For first, they are the plain words of Justin p. 306. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have signified to you that many do not acknowledge this doctrine (of Christ's reigning here a thousand years) and those Christians of pure and pious opinion and judgement; and that either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should against consent of all Copies be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not should be left out, were a bold Criticism, and of very ill example to the evacuating the force of all testimonies, (making men's words mutable into the direct contradictory) and beside would render it a very perplexed period. Secondly, it appears by Trypho, that he thought Justin had equivocated in telling him he believed it, upon this ground, because other Christians were not of this opinion. Hereupon the saith to Justin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tell me truly whether you are sincerely of that opinion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Justin answers, that he would not say it, if he had not thought it, and thereupon repeats his having told him, that he and many others were of that opinion, and promises to write a book of this disputation, and confess it to others as well as him; and adds that he means not to follow men and their doctrines, but God: which argues his acknowledgement that the opinion was not uncontradicted by men, nor generally consented to by Christians. Thirdly, those words which seem most to the contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but I and as many as are Orthodox in all things, will not come home to the proving any more than this, that he was of this opinion, and some others in all things consenting with him. For it being supposed that he was of that opinion, it cannot be expected of him that he should affirm any, that held it not, to be of right opinion in all things. Fourthly, it appears that he speaks of three sorts of men; the first that denied both the Resurrection and the thousand years, and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nominal Christians, Atheists, impious, heretical leaders; the second that acknowledged the Resurrection, and denied the Millennium, and those are contained under Christians of pure and pious opinions; the third that held and maintained both, as himself and many others, and (if there were, or) as many as were Orthodox in all things, that is, that in his opinion were such. As for Irenaeus, 'tis true, he sets dow the doctrine of the Chiliasts for a tradition, but withal renders an account of his doing so, Presbyteri qui Johannem viderunt meminerunt audisse se ab eo, & haec Papias Johannis auditor, Polycarpi contubernalis, vetus home, testata reliquit, The Elders that saw John, remember that they heard this of him, and Papias, S. John' s auditor, that dwelled with Polycarp, an ancient man, left these things testified. By which it appears that this testimony of Irenaeus amounts but to little more than the assertion of Papias, who hath not been a person of any reverend authority in the Church of God. And indeed upon the same grounds Irenaeus takes up another opinion, and mentions it as a tradition too, (which is sure far enough from being tradition, or true) that Christ lived till betwixt 40 and 50 years old, for which he voucheth Scripture, and the authority of omnes Seniores, all the Elders, qui in Asi apud Johannem discipulum Domini convenerunt, that were in Asia with John, who, saith he, witness that John delivered this to them, and farther, that they that saw the other Apostles, heard the same of them, and bear witness of such a relation. Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus, that lived not much above an hundred years after S. John, and opposed himself directly against it: and though some others were otherwise minded, yet was this doctrine of the Chiliasts condemned by the Church, and some that time, all accounted Heretics that maintained it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Gog and Magog] What is meant by Gog and Magog must first be fetched from the prophecy of Ezechiel c. 38. 39 where by both these together Antiochus the great enemy and destroyer of the Jews is signified, as having the dominion of Syria and Asia both: see the Learned H. Grotius on Ezekiel. Answerable to this is it that Gog● should here signify the Lydian Asia or Lydia, and the neighbouring regions, the Princes whereof are called Gygae, which is lightly deduced from hence. And so in the collection of the Sibyllin oracles, Lydia and Pamphylia are expressed to be the interpretation of Gog. And by this the Ottoman family is fitly described, not only in respect of their malice & mischief wrought on the people of God, which makes the resemblance betwixt them and Antiochus complete (see c. 14. note c.) but because they first showed themselves in Lydia, and so peculiarly may be called Gog. By Magog Syria is meant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or indeed, in a greater latitude, Scythia, as S. Jerome affirms from the Jews, on Ezech. And so saith Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The people of Magog are called by them Scythians. By these two together the Ottoman family seems to be signally meant, of which was Mahomet the second, who besieged, and after fifty or, as Crantzius saith, sixty six days siege, took Constantinople, the seat of the Eastern Empire, called from thence new Rome, and of the principal Patriarchate there, and converted their chief Church, Templum Sophiae, the Temple of Wisdom, into a Temple for Mahomedan worship, and this, as Leunclavius' Annals, as Crantzius, and other the most diligent Chronologers set it down, Ann. Dom. 1453. a thousand one hundred twenty two years after the building of it (and changing the name from Byzantium) by Constantine. Of this see Aeneas Silvius Europe. c. 3. and 7. and Ep. 131, 155, 162. who by what he saith of it out of ancient writers, viz. that when it was in its flourishing condition, they that saw it looked upon it ut deorum potius in terris habitaculum, quam Imperatorum, as an habitation of the gods on earth, rather than of the Emperors, affords us one farther reason why it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beloved city, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (and so also in respect of the ancient learning preserved there, which made all men prise it) as its being an eminent Christian city, gives it the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the camp of Saints. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉     

CHAP. XXI.  
1. AND I saw a note a new heaven and a new earth, for the first heaven and the first earth were passed away, and 
* or I saw the sea no longer, the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there was no more sea.]  
Paraphrase 1. And for a clearer representation of the flourishing estate of the Christian Church for a thousand years, c. 20. (to which was annexed, as in a parenthesis, in a few verses, the rise, and success, and destruction of Mahomedisme, at the end of the third verse, and from v. 7. to v. 11. and to that again the day of the last doom, from v. 11. to the end of the chapter) there was father represented to me a most eminent, illustrious change, a kind of new world, all the idolatry, etc. that was before, being done away.  
2. And I John saw the holy city, note b new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.]  
Paraphrase 2. And I saw visibly, methought, another Jerusalem coming down to be here upon the earth, set out in a very beautiful glorious manner, such as brides appear in (see c. 19 17.) that is, the Christian Church in as much solemnity of serving and worshipping God, as in the Jewish Temple at Jerusalem had been; and that was upon Constantine's receiving the faith, and setting out his edict for Christian religion, see c. 20. 4.  
3. And I heard a great voice 
† from the throne, the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  out of heaven, saying, note c Behold, the tabernacle of 
* God with▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God is with men, and he will dwell with them, and they shall be his people, and 
† And he shall be God with them, their God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God himself shall be with them, and be their God.]  
Paraphrase 3. And I heard an acclamation out of heaven given to this appearance, signifying it to be the Christian Church now solemnly espoused to Christ, which he will consequently protect and defend (see Ezech. 37. 27.) as long as they faithfully adhere to him.  
4. And God shall wipe away 
* every tear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.]  
Paraphrase 4. And all persecutions, and pressures, and putting to death, and banishing, and punishing for religion, which was before so ordinary, and all inconvenience or incommodation by being Christians, were done away.  
5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write, for these words are true and faithful.]  
Paraphrase 5. And God owned this great change [all become new] (as the return from captivity is called a new things, Isa. 43. 19) as an act of his special providence, and bid me take notice of it as a thing of prime eminent importance and concernment, and as a decree of his that it should certainly come to pass.  
6. And he said unto me, 
† or, I have been (than is, have, and am, and will be) Alpha▪ for others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is done: I am Alpha and Omega, the beginning and the end, I will give unto him that is a thirst of the fountain of the water of life freely.]  
Paraphrase 6. And he farther said unto, me Here is an end of the former state of Idol-worship, persecution, etc. (see c. 16, 17.) or, This I have done by my eternal power, and now every one that will shall have a free exercise of Christianity, without any thing done by him to purchase or contribute toward it, without any thing of inconvenience suffered by it.  
7. He that overcometh shall inherit all things, and I will be 
* God to him, and he shall be a son to me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his God, and he shall be my son.]  
Paraphrase 7. He that continueth constant unto the Christian rule, shall have all felicity in this world in doing so, (shall not now pay so dear for it as before they were wont, in times of the prevailing of idolatry) and live in the Church, my family, as the Son with the Father, in all freedom and safety.  
8. But the note d 
† cowardly and unfaithful  fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all 
* lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  liars shall have their part in the lake that burneth with fire and brimstone, which is the second death.]  
Paraphrase 8. But for the false, apostatising, cowardly Gnostics, notable for so many ill qualities, abominable villainies of lust, bloodiness, persecuting of the Orthodox pure Christians, adultery, sorcety, idol-worship, deep dissimulation, and lying, and falsifying, yea perjuries, and all such as they were, they shall utterly be turned out of the Church (see note on c. 20. d.) not to appear any more among the Christians.  
9 And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife.]  
Paraphrase 9 And one of the seven angels that had the seven vials of the last plagues, c. 17. 1. that is, the executioners of judgement on Gentile Rome, came to me, and said, Come, and I will show thee that Christian Church which, be those former destructions wrought upon heathen Rome, is come out of the persecutions into a flourishing condition.  
10. And he carried me away in the spirit to a great and high mountain, and showed me that great, note e city, the holy Jerusalem, descending out of heaven from God,]  
Paraphrase 10. And methought I was carried unto the top of a great mountain, and there was showed this Christian Church (called a city upon an hill Mat. 5. 14.) mentioned before under the title of the new, as here of the holy Jerusalem, (holy in respect of order and discipline for holiness of living) and that glorious beautiful flourishing state bestowed on it by God, v. 1.  
11. Having the glory of God; and her light was like unto a stone most precious, even like a jasper-stone, 
* that looketh like Crystal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  clear as Crystal;]  
Paraphrase 11. Having God's presence most particularly and remarkably with it, v. 3. note e. (see note on Jo. 1. c.) and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto;  
12. And had a wall great and high, and had twelve 
† portals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gates, and at the gates twelve Angels, and twelve names written thereon, which are the names of the twelve tribes of the children of Israel.]  
Paraphrase 12. Having a great high wall, noting the faith of Christ or doctrine of the Gospel, by which it is encompassed, and all enemies, heretics, etc. excluded, and twelve passages of entrance thereinto, that is, universal admission afforded to all that would forsake idolatry and come in, and the Bishops of the Church with power to admit and shut out, and the names of the twelve tribes written on them, noting them to be as the governor's of the tribes, Mat. 19 28. that is, rulers of his Church, this new Jerusalem.  
13. On the east three gates, on the north three gates, on the south three gates, and on the west three gates.]  
Paraphrase 13. And these entrances, three toward every quarter, noting the coming in of men from all quarters of the world now to the faith of Christ, or doctrine of the Gospel, and their baptism, the sacrament of admission of all, performed by a threefold immersion and profession of faith in the three persons, Father, Son and holy Ghost.  
14. And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb.]  
Paraphrase 14. And the wall which encompassed the city (as that Ezec. 40. 5. round about the house) that is, the Christian faith or doctrine, was built or founded upon the preachings of the twelve Apostles of Christ.  
15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.]  
Paraphrase 15. And that angel with me had a reed in his hand, c. 11. 1. to measure all these, and give the dimensions of each, as things that were like to continue for long use (whereas that which was likely to be soon taken away, was not to be measured, c. 11. 2.)  
16. And the city lieth foursquare, and the length is as large as the breadth, and he measured the city with the reed twelve thousand furlongs: the length, and the breadth, and the height of it are equal.]  
Paraphrase 16. And the city or church being in the figure of a cube (an equable, stable figure) having every way the same dimensions, was both in length and breadth twelve thousand furlongs (by the length noting the duration of it, by the breadth the extent of its circuit) and the height was equal to the length and breadth of it, noting the flourishing condition of it equal to the extent and duration.  
17. And he measured the wall thereof an hundred and forty and four cubits, 
* the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the note f measure of a man, that is, of 
† an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Angel.]  
Paraphrase 17. And the wall (that is, the Christian faith or doctrine) which surrounded and enclosed the city, was an hundred forty four cubits in compass, that is, twelve times twelve cubits, allowing an equal proportion to every of the twelve Apostles (the foundations of this wall, v. 14.) in the planting that faith, building that wall. And the rod v. 14. by which he meted all this, was a pole of six foot long, equal to the stature of the Angel that appeared to me, that is, of a man, Ezek. 40. 3.  
18. And the building of the wall of it was of Jasper, and the city was pure gold, like unto clear glass.]  
Paraphrase 18. And the matter of which this wall was made was Jasper, a very precious and durable stone, (see c. 4. 3.) noting the several ingredients in the Christian faith to be such, precious precepts, (a gracious yoke) promises of great fidelity, sure to be performed and such as all eternity is concerned in; and the Church itself a society of holy men, observable for sincere conspicuous purity, such as God, who sees to the bottom of the heart, acknowledges and approves, and such as men may behold and glorify God for them, in both respects expressed here by gold and glass; gold in respect of the purity and value in the sight of God, and glass in respect of the transparency of it discernible both to God and man: see Tobit 13. 16.  
19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was Jasper, the second Sapphire, the third a Chalcedonie, the fourth an Emerald,  
Paraphrase 19 And the Apostles, which planted this faith; were represented in a most glorious manner, by all the most precious things imaginable, (see Tobit 13. 17. and Ezech. 28. 13.) the several intimations of each of which might have somewhat of propriety to each of the Apostles, but will hardly be appliable with any certainty, but all together certainly note that which is most precious, and signify their memory (as themselves in their life-time) to be such in the Church of God, and any thing was taught by them to be accepted with veneration.  
20. The fifth Sardonyx▪ the sixth Sardius, the seventh Chrysolite, the either Beryl, the ninth Topaz, the tenth Chrysoprasus, the eleventh a Jacinth, the twelfth an Amethyst.]  
21. And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass.  
Paraphrase 21. And the governor's of the Church, which had the power of admitting into the Church, or casting out of it, v. 12. were each of them represented as very estimable precious persons; and the streets of the city, that is, the assemblies or congregations of Christians in the Church, were like gold and glass, (as before v. 18.) for purity of life and conspicuousness of it, and even to God that looked through the bottom of it, approvable.  
22. And I saw no Temple therein, for the Lord God 
* the ruler of all is the Temple there of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  almighty and the Lamb are the Temple of it.]  
Paraphrase 22. And there was liberty to serve God in every city and place, and not as it was wont among the Jews, only at Jerusalem, but wheresoever Christians met together, or in every man's own recess, they offered up prayers to God, and God in Christ was in the midst of them, especially in the Christian Churches set apart for God's peculiar service in every city and town, and not only in some one place for all to resort to.  
23. And the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof.]  
Paraphrase 23. And there was no need of sun and moon, new ways of revelations for the enlightening this Church, for God by coming down, and pitching his tent (being in our humane nature present here) upon the earth, hath planted the faith entirely, and so his doctrine is the full light of his Church, the rule of all our faith, and so there is no need of any additions, or new revelations.  
24. And the nations of them which 
* escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are saved shall walk in the light of it, and the kings of the earth do bring their glory and honour into it.]  
Paraphrase 24. And all the people of the world, that come to any sense of their Idolatries and sins, by all God's judgements fallen upon them, shall be content to live strictly according to this rule, (Isa. 60. 3.) and the Kings of the earth, (see. Isa. 49. 23.) the highest in all sorts of power, and learning, etc. will submit themselves to it, and be glad to be members of the Church, and do their best to support it, and endow it with the riches of this world.  
25. And the gates of it shall not be shut not be shut at all by day, for there shall be no night there.]  
Paraphrase 25. And there shall be a most ready hospitable reception at all times, for all that will come in to the faith by amendment of life.  
26. And they shall bring the glory and honour of the nations into it.]  
Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire, shall come in to the Church, and contribute their best to the flourishing of it, by endowing of the Church (which is ordinarily meant by honour, see Col. 2. note i.)  
27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, 
† and a lie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and maketh a lie, but they which are written in the Lamb's book of life.]  
Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly, and only they shall be kept out which are immersed in all filthiness, and abominable, unnatural, vicious practices, and in all kind of unjust dealings, (for such cannot by the laws of baptism be received, and such will not desire to undergo Christ's discipline.)  

Annotations on Chap. XXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. New heaven and new earth] That heaven and earth signify no more than the world, hath been showed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth, in stead of the old, which is put away, must signify no more than a new world. And this in the prophetic style is most proper to denote a flourishing state and condition of the Church, as there in S. Peter the new heaven and new earth wherein dwelleth righteousness, is a pure Christian Church planted by Christ, in stead of the old Judaical mode; but this here with some difference, noting the flourishing condition of it, in opposition to the former persecutions it was under, the change consisting in that. And this from Isai. 65. 17. where, creating new heavens and new earth, is sending the Jews a joyful deliverance, and that a very permanent one, ch. 66. 22. To which is appliable that of the Jews, who say that whensoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new song is mentioned, 'tis meant of the future age, that of the Messias, (so R. Solomon on Psal. 96. 1.) and R. Gaon renders the reason, because there shall be a new heaven and a new earth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. New Jerusalem] The true meaning of the new Jerusalem mentioned here, ver. 2. and again with the addition of holy, and the glory of God upon it, ver. 11. will be a key to the interpreting this chapter. That it signifies not the state of glorified Saints in heaven, appears by its descending from heaven in both places, (and that, according to the use of that phrase, ch. 10. 1. & 18. 1. as an expression of some eminent benefit and blessing in the Church) and so it must needs be here on earth; and being here set down with the glory of God upon it, it will signify the pure Christian Church, joining Christian practice with the profession thereof, and that in a flourishing condition, expressed by the new heaven and new earth (see Note a.) In this sense we have the supernal Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gal. 4. 26. the new Jerusalem, Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God, and the name of the city of God, the new Jerusalem, which there signifies the pure Catholic Christian Church. To which purpose it is observable, that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time, particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem, saith of it, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I should think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the new Jerusalem, concerning which the holy Scriptures prophesying by divine Spirit do sing many things, l. 3. De vit. Const. c. 32. Where there is little doubt but this book and place of this prophetic Revelation is referred to by him wherein this new Jerusalem is so magnificently set out: And though his application of it to the building of that Temple at Jerusalem (both there and before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) be somewhat too much restrained, yet the time of Constantine is perfectly agreeable to the notion which we have given of it; and the flourishing condition of Christianity, not only at Jerusalem (of which the building that Temple was an instance) but over the whole habitable world (the full importance of it) is not any way excluded by this stricter accommodation of his, but is rather evidenced by these passages to have been the interpretation affixed to this prophecy in those times wherein he wrote. The only difficulty remaining will be, whether this Vision being here placed after that other of chap. 20. concerning the thousand years, and the Turks invasions of the Church, it be here set to signify any new change after that, founded in the destruction of the Mahometans, ch. 20. 9, 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down, ch. 20. 4, 6. And this latter may safely be pitched upon, notwithstanding the placing of it after. For that which hath been observed of Joseph concerning the King's dreams, Gen. 41. 32. that the two dreams being to one purpose v. 25. 'twas doubled, to show 'twas established by God, so it hath been ordinary with the Prophets in the Old Testament, and oft exemplified here, that two Visions should belong to the same matter. And this here very pertinent to the one design of all these Visions, to fortify the seven Churches of Asia, by foretelling largely the flourishing condition to which God should at last advance the Christian Church, which being but briefly pointed at in the former chapter (and that with a mixture of the contrary) and only the space of it for the thousand years particularly and punctually insisted on, 'twas here fit to be more largely and rhetorically set down, being a thing of so great importance. That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecy of old Tobit before his death, ch. 14. 6, 7. where the third great period prophesied of by him is expressed by the building up Jerusalem gloriously (of the former see Note on Mat. 24. c. and the Praemon.) the beginning of which is the conversion of the Gentile world, and their burying their idols, ver. 6. (which was the sum of these former Visions, ch. 18.) and then follows, all nations praising the Lord, all people confessing God, and the Lord's exalting his people, and all those that love the Lord our God in truth and justice shall rejoice, showing mercy to our brethren, a state of flourishing piety, magnifying, blessing, praising God, and of charity and mercy to all men, which is the sum of this ensuing Vision, and (as that there, so here) the conclusion of all.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Behold the Tabernacle of God] The meaning of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the tabernacle of God with men, will easily appear by remembering the affinity of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle, and the Schechinah, appearance or presence of God, called here ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, and oft elsewhere. God is wont to be said in Scripture to be present where his Angels appear; accordingly the Pictures of the Cherubims in the Tabernacle, and after in the Temple, were notes of his peculiar presence there. And so both the Jewish Temple and Christian Church having the promise of God's peculiar presence, is fitly styled his Tabernacle here and ch. 13. 6. and elsewhere his house, both in the same sense, a tabernacle being but a movable house. And then behold the tabernacle of God with men, is no more but an interpretation of that which was represented in this Vision, viz. that hereby was noted the Church of Christ, whose title is Emmanuel, God with us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or God with men, God incarnate; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold, is a determination of it to what went immediately before, thus, The bride adorned for the husband, is the Christian Church (see ver. 9) And then the promise that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he will dwell with them, etc. is his marrying, and endowing, and living, and dwelling with this spouse, that is, continuing his favour and love and protection to the Church, as long as that continues faithful to him, performs the duties of a wife, obedience and fidelity to the husband. And then consequent to that mercy and protection is the cessation of persecutions that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he shall wipe every tear from their eyes, etc. remove all cause of sorrow from the Christians.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Fearful] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly here, which are set in the front of all these sins, denote the renouncers of Christ in time of persecution, set opposite to persevering Christians, v. 7. and here clearly signify the Gnostics, or such as they were, whose position it was, that 'twas an indifferent, and so a lawful, thing to forswear Christ in time of persecution, and to sacrifice to Idols (here also noted by idolatry.) They are farther expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfaithful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that fall off from Christ; and more especially by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detested, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornicators, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorcerers, etc. see Note on ch. 2. b. &. ch. 9 c. & 1 Joh. 4. a. So Tertullian interprets it in Scorp. contra Gnost. c. 12. Inter reprobos, imò ante omnes, timidis, inquit, particula in stagno ignis, Ap. 21. among the reprobates, yea before all them, the cowardly have their portion in the lake of fire.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. City] That the City is the Church is most evident in this Vision, being before called the holy City, the new Jerusalem, ver. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now the wall is that which encompasseth the city, keeps all out which are not thought fit to be admitted, and guards and secures the city. And to this the Christian doctrine is perfectly answerable: none are to be admitted or continued there which do not acknowledge that; and so this likewise defends and fortifies the Church from the invasion of Heretics. And he that teacheth any other doctrine, let him be Anathema. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greatness and highness of this wall, that signifies the excellence and even divinity of this doctrine, admirable precepts, divine and heavenly promises. And as this is a defensative to the city, so the foundations thereof are the several preachings of the Apostles in all their travails, which being the same in all places, this one wall is said to have twelve foundations, ver. 14. and on them the names of the twelve Apostles of the Lamb, to signify those doctrines that are not thus founded on their preaching, either by word of mouth, or by writing deduced from them, not to be fit for reception in the Church.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Measure of a man] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measure of a man, refers here to the stature of a man, appears most probable by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of an Angel. For as here the person seen in the Vision was an Angel, ver. 9 so Ezech. 40. 3. where there is mention of this measuring reed, it was showed him by a man whose appearance was like the appearance of brass, that is, a man in a glorious appearance, such as Angels used to appear in. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or measure must refer, not to the cubit, immediately precedent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reed, ver. 15. noting that reed by which he had measured the city to be about six foot long, and so the measure or stature of a man, or Angel in humane shape, as now he appeared unto him. That the reed or pole was of this size, that is six foot long, may be concluded from Ezech. 40. 5. There, as here, was a man with a measuring reed, ver. 3. and that reed was six cubits long, but that cubit not, as 'tis ordinarily counted, a foot and a half, but as it is taken by the measure of that bone which gives the denomination; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cubit is the distance from the elbow to the wrist, as Aristotle and the Anatomists determine, which is in well-proportioned bodies the sixth part of a man's stature. And that this was the acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as among the Grecians so among the Hebrews, appears by the account of Josephus De bell. Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having made the wall to contain 90. turrets, each of them 20. cubits long, and the space betwixt each to be 200. cubits, (which must conclude the circuit of the wall to be 19800 cubits) he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole compass of the city was thirty three furlongs: which concludes the allotment of 600. cubits to every furlong; and that we know among the Greeks contained 600. foot. So that the cubit is no more than a foot, or the sixth part of a man's stature. So when Solinus saith of the walls of Babylon, 
* Polyhist. c. 70.  quorum altitudo ducentos pedes detinet, that they were two hundred foot high, and so 
† li. 6. 26.  Pliny, 
* li. 2. c. 6.  Orosius saith they were fifty cubits broad, altitudine quater tantâ, four times as high, that is two hundred cubits; and so saith Herodotus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the height was two hundred cubits. That all this measuring of the city is mystically to be understood, and not literally, there is no doubt; but what the mystery is will not be obvious to determine. This may perhaps be it; that the considering or pondering, that is measuring of the Church, the duration, the extent, the flourishing of it, here described, as also of the walls thereof, the Christian saith, is the work, delight, desire of Angels, one of the number of those things which the Angels desire to look into, 1 Pet. 1. 12. Eph. 3. 10, 18, 19    

CHAP. XXII.  
1. AND he showed me note a a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.]  
Paraphrase 1. And in the same vision I farther saw, by the Angels showing me, or pointing to it, a font, or baptistery, to which they that were admitted were bound to undertake all purity of living, and the power of admitting to that was entrusted to the Governors of the Church, by Christ communicated to them.  
2. In the midst of the note b street 
* thereof, & of the river, on this side and on that was the Tree of Life bearing twelve fruits, yielding  of it and note c on either side the river, was there the tree of life, which bore twelve manner of fruits, and yielded her fruit every month, and note d the leaves of the tree were for the healing of the nations.]  
Paraphrase 2. And I saw also a place for Christian assemblies; and betwixt that and the font was the tree of life planted, noting these two to be great obligations, and advancers of piety in men's hearts, such as should bring forth all manner of fruits of holiness at all seasons. And the visible outward profession and form of piety in the Church (perhaps discipline, and government, and ceremonies instituted in it) were to be of great use, as to attract others and bring them into the Church, so to keep men in a good healthy state of soul, or reduce and restore them that are fallen from it.  
3. And 
† any accursed thing shall be there no longer  there note e shall be no more curse, but the throne of God and of the Lam ᵇ shall be in it, and his servants shall serve him.]  
Paraphrase 3. And for notorious sinners, such to whom the censures of the Church belong, they shall not be permitted to continue in it; for the Christian judicatures shall never cease, or be turned out of it, for the space of the thousand years, (as many other governments have failed) and all Christians will submit to it.  
4. And they shall see his face, and his name shall be in their foreheads.]  
Paraphrase 4. And such as do so shall have the favour of God, and shall be accounted true Christian servants of his.  
5. And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.]  
Paraphrase 5. And in this Church of Christ there shall be no more sadness or darkness, no want of refreshment of comfort, God shall be all in all unto them: and they shall never fail to enjoy this felicity of cheerful Christian living, this freedom of serving God, etc. expressed by being Kings, see note on ch. 1. d. and by reigning with Christ, ch. 20. 4.  
6. And he said unto me, These sayings are faithful and true. And the Lord God of the holy prophets sent his Angel to show unto his servants the things that must 
* suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shortly be done.]  
Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me, and to sum up what I had seen in this vision, telling me, That all this, as strange and glorious as it was, should certainly come to pass, and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation, by way of vision, of those things that were speedily to commence, and one after another to come to pass.  
7. Behold, I come quickly: Blessed is he that keepeth the sayings of the prophecy of this book.]  
Paraphrase 7. And this consideration of the speediness of the completion of these prophecies, that of the prosperity of the Church under the Christian Emperors and Kings within 250 years, but of those that concerned the destruction of the Jews and Gnostics, the present enemies and persecutors of Christians, every where called the coming of Christ, (see note on Mat. 24. b.) now immediately approaching, is of so important consideration to every one who now lives in the Christian Church, that as 'tis the only way to felicity for a man to guide his actions by the contents of this prophecy, so 'twill go very ill with him that doth not.  
8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the Angel which showed me these things.]  
Paraphrase 8. And I that write all this book of visions, by way of Epistle to the seven Churches of Asia, am that very person that saw and heard all that is here set down: And when I did see them and hear them, I was so transported with the joyfulness of the matter of them, that I did in expression of a true sense of that benefit, perform a most humble obeisance to him that had been the messenger to convey it to me: see ch. 19 10.  
9 Then saith he unto me, See thou do it not, for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God.]  
Paraphrase 9 But he would not permit me, saying, I am but a fellow-servant of thine, and but equal to the other prophets which are thy brethren, (thou thyself being such an one by being an Apostle, see ch. 19 10.) and they that live Christianly, and persevere in the faith of Christ against all temptations, according to the design of this book, are absolutely such as I am, the servants of God also. Let God have the thanks and praise of all that shall be done, and of all that is now revealed to thee.  
10. And he saith unto me, Seal not the sayings of the prophecies of this book, for the time is at hand.]  
Paraphrase 10. And then, methought, Christ himself said thus unto me, Seal not, shut not up this prophecy (as sealing is opposed to leaving open and legible, Isa. 29. 11.) Lay it not up as a thing that only future ages are concerned in: For the time of the completion of a great part of it is so immediately at hand, that 'tis fit the prophecy should be open, for all to see and to observe the completions of it.  
11. He that is 
* injurious, let him be injurious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unjust, let him be unjust still; and he which 
† defileth, let him desile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is filthy, let him be filthy still; and he that is righteous, let him 
* or, do righteousness, the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be righteous still; and he that is holy, let him be holy still.]  
Paraphrase 11. And now the had and good shall come to receive their sentence: there remain not now any more seasons of working changes on any, but he that is now an impenitent persecutor of Christianity, an impenitent carnal Gnostick, is like suddenly to be taken and dealt with accordingly: and on the other side, he that hath held out constant for all those terrors and persecutions, and deceits of carnal sins, is suddenly to receive the fruits and reward of it.  
12. And behold, I come quickly, and my reward is with me, to give every man according as his work shall be.]  
Paraphrase 12. And I shall not now make any longer delays (as hitherto hath by some been objected against the fidelity of my promises, 2 Pet. 3. 9) but hasten to reward every man according to his works, both good and evil.  
13. I am Alpha and Omega, the beginning and the end, the first and the last.]  
Paraphrase 13. I am the eternal God, that have descended so low to the very death of the cross, and having been myself tempted, am sure not to leave you in calamities; I am able to perform my promise, and shall not by any means be hindered from it.  
14. Blessed are they that 
† or, wash their garments, for the King's Ms. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  do his commandments, that they may have 
* power over, or upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  right to the tree of life, and may enter in through the gates into the city.]  
Paraphrase 14. Thrice happy are they that receive the faith of Christ, and live according to those rules of piety mentioned, ver. 2. and live quietly and Christianly in the Church.  
15. For without are dogs, and sorcerers, and whoremongers, and murderers, and Idolaters, and whosoever loveth and maketh a lie.]  
Paraphrase 15. Out of which all profane wicked persons are to be ejected; such are the Gnostics, which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians, and are over and above sorcerers professed, and guilty of all filthy pollutions, bloodily minded, guilty of Idol-worship, and hypocritical treacherous persons (see ch. 21. 8.) and so are but false equivocal members of Christ's Church, and shall have no part of the benefit of Christians.  
16. I Jesus have sent mine Angel to testify these things unto you 
† concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the Churches: I am the root and the offspring of David, and the bright and morning star.]  
Paraphrase 16. I Jesus have sent unto thee my Angel, with all these visions concerning the seven Churches, and all other passages concerning the universal Church of God. I am he that am known by the Prophets by these several titles, The root of Jesse, The son of David, (and therefore can bring down the mightiest Kings, as David did) The star that ushers in the day, all lightsomeness and cheerfulness into the world, (see ch. 2. note o.)  
17. And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely.]  
Paraphrase 17. And the Spirit of God that dwells in the Church of Christ, and adorns and sets it out, fits it as a bride for Christ, and the Church, the Bride itself, calls to every man to consider his own safety, so far as to make haste to come into the number of these faithful servants of Christ. And let every one that heareth these visions say the same, seeing that important advantages of it, and dangers of the contrary: and whosoever will, may have a cheerful admission to it, and to that refreshing assistance of grace and pardon of sin that is reached out there.  
18. For I testify unto every man that heareth the words of the prophecy of this book, note f If any man shall add unto these things, God shall add unto him the plagues that are writ en in this book.]  
Paraphrase 18. As for all those to whom this prophecy shall come, I conjure them all that they change not a tittle of it, and withal that they look upon it as the last authoritative prophecy that is likely to come from heaven, to be a rule of faith to the Church. What is here said, is decreed and settled immutable; no man shall be able to avert it: and whosoever shall go about to infuse anyother expectations into men then what are agreeable to these visions, God shall bring on him the judgements that are here denounced against God's greatest enemies.  
19 And if any man shall take away from the words of the book of this prophecy, God shall take his part out of the 
* or, tree, the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  book of life, and out of the holy city, and from the things which are written in this book.]  
Paraphrase 19 And so in like manner, whosoever shall derogate any thing from the authority of this prophecy, or take out any part of it, or occasion men's not receiving the admonition of Christ here contained, in every part thereof, God shall cast him off, throw him out of the Church, account him uncapable of all the blessings which are here promised to the faithful Christians.  
20. He which testifieth these things, saith, Surely I come quickly, Amen. Even so, come Lord Jesus.]  
Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them (see note on Mat. 24. b.) and that infallibly. And the writer hereof in the name of all faithful Christians gives his acclamation, Be it so, Lord Jesus, be it so.  
21. The Grace of our Lord Jesus Christ be with you all. Amen.]  
Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation, The grace, mercy and goodness of our Lord Jesus Christ be with you all. Amen.  

Annotations on Chap. XXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. A pure river] The five first verses of this chapter belong to the business of the former chapter, the description of the Christian, Church in its flourishing condition and ought not to have been divided from it. And this first verse hath a nearer connexion with that which immediately preceded. There in the beginning of it is mention of entrance into the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and who they were that should not be admitted to it. Now this entrance we know was by Baptism, and that is sure expressed here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life. The place wherein they baptised was first any great pool of water (typified, Ezech. 47. 5. by waters to swim in) where they might go in, as Philip with the Eunuch, and be put under water; from whence it is ordinarily by the ancients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool. In the times here referred to, that is, under Constantine, the Font was in the Court before the Church. Fountain-water running always into it. This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and here by analogy water of life, but that with the addition of a mystical sense (as when Ezech. 47. 9 it is said, that every thing that moveth, wheresoever the waters come, shall live; or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping, or springing, to eternal life) because Baptism as an initiation into the Church, is an entrance into a Christian and eternal life. And the water in the Baptistery or Font, maintained from the spring, is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a word by which any running water is called, and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure, because Baptism is a federal sacramental undertaking of all purity of living, forsaking all sin, and engaging of the soul to purity; and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  clear as Crystal, being an obligation to all purity in the baptised. Now that this pure river is said to proceed, not as Ezech. 47. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from under the threshold of the house, but out of the throne of God and the Lamb, hath some more difficulty in it, which, I conceive, may thus be resolved; The throne is a notation of power and judicature, as when God is introduced in the Vision, c. 4. 1. sitting on a throne; and so the throne of the Lamb is that power which is by Christ enstated on the Governors of the Church, of which the power of baptising being one special part, this river by which Baptism is expressed is fi●ly said to proceed out of the throne. To which purpose it must be observed, that the power of baptising, though communicated to inferior Priests and Deacons, was at first in the Apostles, and from them descended to the Bishops, and never permitted to any but by appointment from the Bishop. So saith Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. in Ep. ad Smyrn. 'Tis not lawful to baptise without the Bishop: and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos, qui est Episcopus, dein Presbyteri & Diaconi, non tamen sine Episcopi authoritate, The chief Priest, who is called the Bishop, hath the power of giving baptism, after him the Presbyters and Deacons, but not without the authority of the Bishop. And S. Cyprian makes two parts of the power of the keys, (that ruling power, as of the aeconomus, entrusted to the Governors of the Church, the successors of the Apostles) the one to admit as by the key in Baptism, the other by Absolution. And that most probably is the meaning of this place, where the baptisival water is in the Vision said to proceed from the throne of God, and of the Lamb.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Street] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assemblies and streets, are used together in the same sense, Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God, where the prayers are offered up, and the sacrifice of the Church in the Eucharist, and where instruction is reached out to them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. On either side of the river] That the tree of life here mentioned (in stead of the very many trees in Ezechiel, ch. 47. 7) looks back to Paradise, where that tree was set, Gen. 2. 9 doth seem most probable, and well accords also with the river here joined with it, as there V. 10. a river went out of Eden to water the garden. And therefore what is here meant by it in the prophetic notion, may be best learned from the allegorical interpretations which the ancient writers affix to it in the Old Testament; for those will be most agreeable to the prophetic style, which we know is made up of figures. Now of the tree of life saith Philo, it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety, or worship of God. And so Clemens Alexandrinus, that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we transgress, that is, it signified ●inne, of which whosoever tasted, should die, but the tree of life denoted piety, of which he that eat, should live eternally. Other descants there are on it here, that it should signify the cross of Christ, or the enlivening grace of God: but this is the most agreeable to the Context, and the other circumstances thereof. But it must here be enquired what is the meaning of the phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render, in the midst of the street of it, and on either side the River; but the words bear not that, and a great inconvenience there must be in so rendering them, for the tree of life, which appears to be in Paradise and here but one, and not many, as in Ezechiel, nor set on the bank of the river, as there, must yet be supposed to be on both sides of the river, which is impossible. The best and most literal rendering will be this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst of the street and the river, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (or, as the Kings MS. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on this side and on that side, that is, not as in Ezechiel, the many trees on the one side and on the other side of the river, but so, as may be applicable to the one tree, and to the street, and river here named, one of them on one side, t'other on the other side of the tree. That this is the meaning of the phrase may appear not only by the commodiousness of this sense, and the absurdities consequent to the other rendering, but also by comparing it with another passage in this writer, Joh. 19 18. where it is said they crucified Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with him two others, on this side and on that side, and Jesus in the midst (A phrase very near to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there.) There Jesus is in the midst of the two thiefs, that is, between them, and that expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here; That must signify there one of them on this side of him, and the other on that, and therefore it must in all reason be so here also, the street on one side, and the river on the other side, and the tree of life in the midst, or betwixt them. This being thus far clear, for the literal understanding of it, and so the representation not absolutely the same with that in Ezechiel, but lightly varied from it in some few circumstances, the mystical or prophetical meaning of it will be clear also, that betwixt the place of assembling on one side, and the Font or Baptistery on the other side, stood Piety in the midst, Baptism being on purpose designed to initiate, and engage us to piety, and by God's grace to enable us to perform it, and the service of God in the assembly, the prayers and the Sacrament of the Lords Supper, and Christian instruction designed so too, for the confirming our vows of new life, and to instruct us farther in our duty, and to bring down more grace for the performance of it. What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (not twelve manner of fruits, but) twelve fruits, is taken from Ezechiel also, ch. 47. 12. and is not to be applied to any set number of several virtues, as some would have it, but to the constant continual production of them, not at a few, but at all seasons; for so the year being the measure of all time, bearing fruit as oft as there be months in the year, must needs signify the continual, constant fruitfulness of it. And this was much for the honour of the tree, few trees bearing above once a year, few in the winter, but this every month in the year; and so the fitter to denote Christian piety, to which our Baptism engageth us, and our living in the Church confirms that engagement on us, and both to continue to serve God in holiness and righteousness all the days of our lives.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ib. The leaves of the tree] The leaves of a tree that beareth fruit are of use to guard and preserve the fruit; and besides they are many of them medicinal; and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for healing or medicine. That which is most probably here meant by these leaves of this tree of life, is the outward visibleness and exemplariness of piety, which accompanies the fruits of it. This in single persons is only the shining of their light before men, which is of great use to attract others (even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if that signify the Gentiles, unbelievers here) to Christianity, who see their good works; whereas the scandalous sins of Christians are apt to alien and deter others from that profession. But in a Church these leaves may signify more also, the public and frequent assembling for the service and worship of God, and the Canons and exercise of strict discipline, etc. And that these latter, of the discipline and censures of the Church, are meant by these leaves, may be collected not only by the usefulness of them to the preserving works of piety in a Church, (as leaves are for preserving the fruit,) and secondly, by the propriety of them in order to cutting of the diseases of men's souls, the reforming of lapsed sinners, which may here be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing; but also by that which follows presently upon it, v. 3. which most signally belongs to this matter of Censures, (see Note e.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Shall be no more curse] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a curse or execration, is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs, appears by the use of it in other places of the New Testament. Thus Rom. 9 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I could wish to be a curse, that is, accursed, from Christ, separate or excommunicate from the body of Christ, the Church. So 1 Cor. 16. 22. If any man love not— let him be anathema; and Gal. 1. 8. If I or an angel shall teach any other doctrine, let him be anathema. In all these places the word Curse is clearly put for an excommunicate or accursed person, put under the censures or execration of the Church; and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signify every wicked person fit for the Censures of the Church: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be no longer, must signify the exercise of such discipline in the Church, in excluding all such wicked persons out of it, and so to the mention of Baptism, by the river, v. 1, 2. and of the Christian assemblies, by the streets, v. 2. adds the use of excommunication in the Christian Church, for which we know Ecclesiastical Judicatories were erected in Constantine's time, and so continued under the favour of Christian Emperors and Princes. By which appears also what is meant by the throne of God and the Lamb in this verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. Christian Judicatories for the excommunicating of scandalous offenders, where in the power exercised by the Bishops is acknowledged to be the Power of God, or Christ, and this throne here the same with that v. 1. the power of Baptising and of excommunicating, of admitting and excluding from the Church, being branches of the same authority, by Christ communicated to the Apostles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. If any man shall add—] This form of speech here used to conclude this Book is, First, a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecy; and Secondly, an expression of the absoluteness and perfection of it in order to public use, that it should be the one prophesy given to the Christian Church, which should bring divine authority along with it, sent with a commission from heaven; and not only proceeding from a public spirit, but sent out with a public charge, that (as Josephus saith contr. Appion. l. 1. that after the time of Artaxerxes, though many excellent things were written, yet they brought not divine authority with them, nor consequently were so received or believed, because there was not then a certain succession of Prophets, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no body durst add, or detract, or change any thing in the Old Canon after so long a time, so) though there might be some Prophets after S. John, (as Justin Martyr tells us, that the gift of Prophecy remained in the Church till his time) yet this book should be the last, and so the close and seal of all public Prophecy, and that therefore no new doctrine was now farther to be expected by the Christian Church, and whosoever taught any as a rule of faith and life, and pretended Revelation for it, should fall under the censure denounced against false Prophets, Deut. 13. and under Saint Paul's anathema, Gal. 1. 8, 9 That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or adjuration of the Scribe, as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish (and as 'tis said in Aristeas, that after the translation of the Septuagint, Demetrius persuaded the Jews to add an imprecation on any that should change, or add, or transpose, or take away any word from it) was the conjecture of a learned man, Mr. Lively; and as it may very well be received, so need it not prejudge those other importances of it before mentioned.     
THE END.  

Addenda, Delenda, Mutanda, Corrigenda.  

PAg. III. lin. 31. for, they had, r. they that had  
p. V. l. 7. for, of fit, r. to fit  
p. 5. l. penult. r. unto thee Mary  
p. 8. col. 2. l. 23. r. providing,  
p. 15. col. 1. marg. l. 4. r. Dei l. 18. c. 23. l. 7. r. par. 3.  
p. 17. col. 1. l. 43. r. Optatus l. 1.  
p. 18. col. 2. l. 7. r. it were of fire]  
p. 19 col. 2. l. 43. r. i e. myself)  
p. 24. v. 32. r. [causeth]  
p. 26. col. 1. l. 43. r. this,  
p. 29. col. 1. l. 45. r. secundum ea col. 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 30. col. 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 32. col. 2. l. 24. r. mine is thine,  
p. 38. col. r. l. 35. r. cubit]) chap. 7. v. 6. l. 6. r. return thee  
p. 45. col. 2. l. 70. r. ejulation  
p. 46. ch. 9 l. 2. deal, ver. 7. and  
p. 48. v. 37. r. [the harvest col. 2. l. 33. r. yet is  
p. 49. col. 1. l. 15. r. preceded  
p. 54. col. 2. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 56. col. 2. l. 41. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 57 col. 1. l. 13. r. and he dictated  
p. 58. par. v. 8. l. 5. deal, sin  
p. 60. col. 1. li. 16. r. raised) col. 2. l. 22. r. contemner  
p. 61. note f. l. 28. r. they carry  
p. 62. col. 2. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 64. ver. 2. r. they]  
p. 65. ver. 31. par. l. 5. r. irremissible  
p. 77. note e. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 79. note b. l. 28. r. excepting col. 2. l. 16. r. any devoting  
p. 80. note f. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 84. col. 2. l. 5. r. revive  
p. 86. v. 15. par. l. 3. r. handleth him  
p. 93. col. 1. l. 29. for, on r. or.  
p. 95. note c. l. 9 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 107. col. 1. l. 34. r. by being  
p. 111. col. 1. l. 1. r. what is meant by these heavy in marg. add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 43. r. was in  
p. 112. col. 1. l. 38. r. this place  
p. 113. col. 1. l. 34. r. All this  
p. 115. col. 1. l. 15. r. there by  
p. 116. col. 1. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 col. 2. l. 21. r. while after, or,  
p. 119. col. 1. l. 36. r. follow, the  
p. 120. col. 1. l. 60. r. (which  
p. 121. col. 1. l. 48. deal yet col. 2. marg. l. 4. r. c. 11. l. 45. r. to all l. ult. r. the Jews were  
p. 122. col. 1. l. 62. r. but) col. 2. l. 43. r. successlessly  
p. 123. col. 1. l. 45. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 126. v. 33. par. l. 3. r. in judgement  
p. 127. v. 17. r. bread]  
p. 131. col. 1. l. 15. r. of the  
p. 136. v. 31. par. l. 4. r. took  
p. 141. col. 1. l. 56. r. and (l. 57 r. to the  
p. 145. note a. l. 27. r. Lu. 17. 18.  
p. 148. marg. l. 48. for stalk r. blade  
p. 151. col. 1. l. 20. r. is not  
p. 152. ver. 1. par. r. 13. 54. ver. 14. par. l. 2. r. raised  
p. 155. v. 11. par. l. 4. r. not to relieve  
p. 156. ver. 26. par. l. 3. r. Mat. 15. f.  
p. 157. col. 1. l. 53. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 col. 2. l. 19 r. thought reasonable  
p. 158. marg. l. ult. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 162. col. 2. l. 65. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 67. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 169. v. 14. l. 2. r. art true.  
p. 170. col. 2. l. 20. r. your part.  
p. 172. col. 1. l. 28. r. (this l. 29. r. heaven)  
p. 173. col. 2. l. 21. r. not fit  
p. 177. col. 1. l. 35. r. day, the  
p. 181. col. 2. l. 18. r. distinguisheth  
p. 186. col. 1. l. 33. r. or subject  
p. 195. col. 1. l. 9 r. Antoninus, saith  
p. 202. ver. 14. par. l. 3. r. his ver. 20. par. l. ●. r. Mat. ver. 23. par. l. 6. r. of healing  
p. 205. l. 1. r. against col. 1. l. 31. r. after that, they  
p. 206. col. 1. l. penult. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] he col. 2. l. 17. r. were l. 38. r. pressed chap. vi. ver. 4. l. 2. r. it is not  
p. 210. col. 2. l. 57 r. Mac.  
p. 211. col. 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 215. v. 10. par. l. 2. r. I speak  
p. 228. ver. 38. par. l. 3. deal on  
p. 232. ver. 48. l. 1. r. he that  
p. 233. note a. l. 36. r. of Italy  
p. 236. note a. l. 16. r. which yielded  
p. 239. note b. l. 2. between the Syriack words add,  
p. 243. note a. col. 1. l. 4. r. is to  
p. 245. note c. col. 2. l. 2. deal to  
p. 250. note b. col. 1. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. another there is, note c. l. 33. r. that this l. 50. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 256. note a. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 264. note e. l. 31. r. author to  
p. 269. note a. l. 25. r. [scent]  
p. 270. note d. l. 2. r. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as] note e. col. 1. l. 7. r. of Galilee note f. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 271. note g. col. 1. l. 14. r. but, after his manner in other places, li. 34. r. the first ver. 3. l. 2. r. they have no  
p. 280. ver. 39 par. l. 4. r. and types are note a. col. 2. l. 4. r. sick, and hoped for cure at this pool, and that li. ●. r. porches or passages out of it  
p. 286. note d. col. 2. l. 45. r. hard heart  
p. 291. col. 2. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 293. inner marg. l. 16. r. them,  
p. 300. v. 36. par. l. 4. r. withal so  
p. 301. col. 2. l. 41. for mention r. member  
p. 326. col. 2. l. 30. for signs r. sins  
p. 329. col. 2. l. 16. r. passed by by  
p. 339. col. 1. note e. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 345. ver. 16. l. 1. r. round about  
p. 347. col. 1. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 348. col. 2. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 382. col. 2. l. 18. r. to, in this ver. 3. par. l. 2. r. voices  
p. 384. v. 10. par. l. 4. r. with so much  
p. 386. inner marg. l. 25. r. be confounded  
p. 388. col. 1. l. 9 r. a city  
p. 389. col. 2. l. 7. r. transgressores, l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 394. col. 1. l. 32. r. concession is ver. 3. inner marg. r. sent forth  
p. 399. col. 2. l. penult. r. (and so to do more)  
p. 400. col. 2. l. 47. r. ruled  
p. 401. ver. 8. after Mysia add]  
p. 405. col. 1. l. 67. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 407. col. 2. l. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 445. col. 1. l. ultima r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
p. 457. v. 5. par. l. ult. for the r. their  
p. 463. v. 1. par. l. 6. r. greatest sins  
p. 468. col. 1. l. 19 r. unobligingness  
p. 469. note c. l. 13. r. they that  
p. 473. v. 3. par. l. 7. r. a great  
p. 478 note k. l. 8. r. natural  
p. 480. col. 2. l. 5. r. God's purpose  
p. 482. v. 19 par. l. 6. r. when after God delivering them up to— l. 8. for that, i. e.  
p. 487. col. 2. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 492. marg. l. 34. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 501. col. 1. l. 17. r. so often  
p. 502. v. 3. par. l. 1. deal to begin with the latter first (see note on Matthew 7. 6.)  
p. 503. v. 17. par. l. 5. deal or delight to do good  
p. 511. v. 9 r. ye were  
p. 512. col. 1. l. 3. deal and 7. 59  
p. 524. note h. l. 6. r. them, the  
p. 537. v. 24 par. l. 3. r. ignorant of  
p. 539. col. 2. l. 1. r. fleshy.  
p. 541. col. 2. l. 6. r. others as  
p. 543. col. 1. l. 35. r. rearward  
p. 546. v. 23. par. l. 8. r. of his giving his life  
p. 551. col. 2. l. 6. deal) l. 12. after Church add) l. 14. r. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some]  
p. 558. v. 27. marg. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add severally.  
p. 562. v. 56. par. l. 2. r. that which  
p. 575. col. 2. l. 13. after see add,  
p. 602. v. 12. par. l. 3. after that add it  
p. 609. v. 23. par. l. 2. r. chastity  
p. 615. v. 10. par. l. 8. for referred r. reserved v. 21. par. l. 4. r. yea  
p. 616. note b. l. 10. r. heads  
p. 617. v. 6. r. raised  
p. 620. v. 18. par. l. 4. r. of the immense  
p. 621. col. 2. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 622. v. 8. marg. r. led captivity captive  
p. 625. note h. l. 18. r. contrary to it, slowness  
p. 626. col. 2. l. penult. r. servants  
p. 627. v. 13. for approved r. reproved marg. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
p. 629. e. l. 22. r. buy their safety by time or delay,  
p. 634. v. 11. par. l. 3. r. commanded v. 18. par. l. 3. r. word  
p. 638. v. 8. par. l. 3. r. and all  
p. 641. col. 1. l. 10. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal,  
p. 646. v. 15. par. l. 5. r. communicated to me your  
p. 655. col. 1. l. 14. r. continetur e. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 657. col. 2. marg. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 670. col. 1. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 673. col. 2. l. 33. r. solicitude  
p. 674. col. 2. l. 39 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 683. col. 2. l. 3 ●. viderant  
p. 722. f. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 724. col. 2. l. 11. r. subscribed  
p. 727. v. 4. par. l. 9 r. this, ●  
p. 732. v. 5. par. l. 8. r. adumbrated  
p. 733. v. 13. par. l. 4. r. laid open  
p. 736. d. l. 5. r. sickly persons  
p 753. col. 1. l. 26. r. is again,  
p. 755. v. 11. par. l. 3. r. power and promise,  
p. 767. col. 1. l. 10. r. according to  
p. 775. marg. l. 12. r. And are not  
p. 777. col. 1. l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 779. col. 1. l. 3. r. last, actions,  
p. 781. col. 1. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 782. col. 2. l. 25. r. that this l. 28. r. but that  
p. 785. col. 1. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 791. v. 11. par. l. 8. r. they are  
p. 798. col. 2. l. 51. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 801. col. 2. l. 18. r. to preserve  
p. 804. col. 1. note g. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 col. 2. note h. l. 29. r. taken  
p. 809. v. 6. par. l. 4. r. add a  
p. 823. col. 1. l. 20. r. a pretence  
p. 835. v. 5. par. l. 4. for devil r. world  
p. 874. col. 2. l. 7. r. thus: Nicolas note d. l. 9 r. must be  
p. 886. col. 2. l. 2. r. opposed one  
p. 895. d. l. 16. r. his advice  
p. 898. f. l. 5. r. many of  
p. 901. e. l. 19 deal that  
p. 926. i. l. 4. r. ominatis l. 5. deal, as  
p. 931. col. 2. l. 2. r. pride, pampering  
p. 933. ver. 21. l. 3. be found  
p. 943. v. 20. par. l. 10. r. thing that was▪    

An INDEX of the Greek Words and Phrases explained in the ANNOTATIONS.  
The former Figure noting the Page, the latter the Column.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 476. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 897. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 765. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 894. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 2. 98. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 328. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 621. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 621. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 834. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 692. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 1. 138. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 281. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 869. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 548. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 2. 677. 2. 852. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 727. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 807.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 2. 748. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 2. 545. 2. 852. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 619. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 748. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 701. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 580. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 407. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 916. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 1. 713. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 843. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1. 703. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 597. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 84. 1. 760. 2. 939. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243. 1. 446. 1. 555. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1. 244. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 444. 2. 541. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 544. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 544. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 753. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 749. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 753. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 1. 419. 2. 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 919. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 641. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 897. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 1. 564. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 253. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 2. 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 840. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1. 841. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120. 2. 190. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 2. 485. 1. 908. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120. 2. 141. 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 1. 919. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 677. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 716. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2. 666. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 852. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 840. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 544. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 617. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 514. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. 1. 532. 1. 801. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 2. 897. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 774. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 742. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 782. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 1. 555. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 695. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288. 2. 881. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 822. 1. 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 444. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 787. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 889. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 1. 245. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 436. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 2. 815. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 1. 831. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 701. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 831. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 831. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 476. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 786. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 1. 438. 601. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IU.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 558. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 722. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 2. 658. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 1. 696. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 1. 948. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 483. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 638. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 939. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 1. 442. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 2. 192. 1. 879. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 925. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 2. 852. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 341. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 468. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 647. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 677. 1. 731. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 1, 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 466. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 591. 1. 862.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67. 1. 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 604. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2. 683. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 1. 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 831. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. 1. 479. 1. 673. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 829. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 1. 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2. 681. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226. 1. 704. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 254. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 2. 851. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 2. 592. 2. 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 852. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 859. 876. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 390. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 801. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2. 681. 2. 828. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 829.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 822.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 842. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 430. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 743. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116. 2. 133: 1. 920. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 801. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 760. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 2. 859.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 534. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173. 1. 792. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 2. 945. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 736. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 765. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 195. 1, 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 195. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 515. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 714. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 681. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 2. 559. 1. 862.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 677. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 862.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 611. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 731. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 753. 1. 841. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 342. 1. 456. 2. 479. 1. 617. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 813. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2. 817. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209. 1. 326. 1. 399. 2. 551. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 508. 2. 770. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 2. 230. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 495. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 298. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 594. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 712. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2. 70. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 590. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 916. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 926. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 2. 815. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 617. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 499. 1. 651. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 507. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 453. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 826. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 1. 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 662. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 145. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 2. 344. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 849. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 801. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 479. 1. 607. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 466. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 535. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 607. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 865. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 774. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 416. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 869. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 900. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 879. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 820. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 446. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 446. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 2. 803. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 673. 2. 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 349. 1. 656. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 684. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 782. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6● 7. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 1. 786. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 797. 2. 873. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 797. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210. 1. 29●. 1. 597. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 510. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2. 247. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 788. 806. 2. 919. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 851. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 544. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 234. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 310. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 1. 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 2. 901. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 677. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 907. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 866. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 2. 908. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 866. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 908. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 689. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 867. 2. 888. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 749. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368. 1. 513. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 592. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 646. 1. 881. 1. 913. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 912. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 842. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 851. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 660. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364. 1. 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 590. 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 595.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 767. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 774. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 717. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 831. 2. 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 1. 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 1. 831. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 1. 26. 1. 819. 1. 856. 894. 1. 908 2. 915. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 354. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 911. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 888. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 651. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 443. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 658. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 2. 820. 1. 873. 1. 878. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 798. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152. 1. 292. 1. 612. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 2. 414. 1. 513. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 1. 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 734. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 508. 1. 698. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 910. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 941. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 919. 2.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 417. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 710. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 689. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 945. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2. 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 406. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 742. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 675. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 894. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 342. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●18. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107. 1. 891. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450. 2. 455. 2. 599. 1. 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 599. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291. 2. 463. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 877. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 217. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 805. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 662. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 1. 508. 1. 637. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 549. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 460. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 854. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503. 1. 504 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IU.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 599. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2. 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 670. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 778. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 778. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 2. 551. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 668. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 776. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 776. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 568.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 427. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 2. 456. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 713. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 442. 1. 713. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 442. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 442. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. 1. 454. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 695. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 462. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 476. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 937. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 382. 2. 699. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1. 840. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 1. 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 647. 1. 781. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 444. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 599. 1. 600. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 599. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 623. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 748. 2. 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 1. 776. 1. 851. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 919. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 619. 2. 687. 1. 804. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 847. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 915. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 713. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 2. 600. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 821. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 820. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 710. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 948. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 1. 123. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 743. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 2. 351. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 1. 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 879. 2.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 777. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 591. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 867. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 604. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924. ●.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2. 95. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1. 725. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 725. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 743. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 251. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 855. 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 786. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 427. 2. 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 613. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 724. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 915. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 623. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 938. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 470. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 468. 2. 469. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 417. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140. 1. 257. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 908. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 2. 619. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 2. 908. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 507. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 234. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 883. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 674. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 2. 672. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 535. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 646. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 866. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 670. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 838. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 838. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 736. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 777. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 1. 144. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 712. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 249. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1. 566. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 693. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 843. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 792. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 485. 2. 793. 2. 811. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147. 1. 367. 2. 495. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 562. ●.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130. 2. 367. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 837. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324. 1. 837. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 800. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 727. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 925. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1. 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 605. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 556. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 1. 731. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 310. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 1. 820. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 935. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 886. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 427. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 1. 187. 2. 621. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 605. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 837. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 837. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 2. 682. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 840. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 641. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 679. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 402. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 485. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 693. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 948. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 689. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 494. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 662. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 1. 527. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 485. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 1. 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 852. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 925. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221. 1. 812. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 786. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 499. 1. 873. 1. 878. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 651. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 805. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 662. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 562. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 491. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 491. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. 1. 187. 2. 901. 2. 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 887. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 572. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 777. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 660. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 252. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 470. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 675. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 512. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 813. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 813. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 685. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 782. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 774. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 636. 1. 795. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 533. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 453. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 573. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 437.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 679. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 432. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 948. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 851. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 572. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 683. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 683. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 446. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 1. 631. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 866. 1. 884. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 2. 759. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 819. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 720. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 684. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 660. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 514. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 249. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856. 868. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 855.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 1. 752 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 484. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 604. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1. 712. 2. 784. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119. 2. 338. 1. 822. 1. 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 797. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 886. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 390. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 304. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 614. 1. 779. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 580. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 925. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 632. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 2. 59 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 2. 919. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 1. 919. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 1. 399. 2. 623. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2. 390. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 1. 736. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 366. 2. 641. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 736. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 605. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 531. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 95. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 875. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 459. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 694. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 695. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 695. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 534. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 559. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 689. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 614. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 2. 859.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 1. 340. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 829. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 340. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 740. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 144. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 234. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 829. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 838. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 2.   

Z.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 468. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 517. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 668. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 673. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884. 2. 885. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 798. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 407. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 1. 233. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 248. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 2.   

H.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 749. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 683. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 647. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 617. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 852. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 893. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 909. 1. 898.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 744. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 1. 819. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 751. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 1. 813. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 251. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 893. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172. 1. 317. 2. 751. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 679. 1. 751. 2. 725. 1. 820. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 893. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 672. 1. 751. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 834. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 751. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 751. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 875. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 722. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 858. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 599. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 529. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 247. 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 2. 257. 1. 894. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 544 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 939. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 583. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 710. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 471. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. 1. 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 2. 670. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 863.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 484. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 676. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 1. 348. 2. 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 325. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 858.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 907. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 928. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 915. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 868. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 695. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 774. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 651. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 734. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 948. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 876. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 877. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 869. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 888. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 568.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 769. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 2. 884. 1. 891. 2. 906. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 1.   

I.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 1. 770. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 562. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 711. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 613. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 813. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2. 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 716. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 1. 55. 2. 59 1. 68 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 2. 558. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2. 877. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 718. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 944. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 865. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2. 748. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 1. 937. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 847.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 875. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 641. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 822. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 842.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 862.   

K.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 717. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 778. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 444. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 883. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 178. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 770. 1. 842. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 753. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 527. 2. 621. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 797. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 797. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 167. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 672. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 281. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 485. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 2. 672. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 647. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 497. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 264. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 704. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2. 26. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 692. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 720. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 713. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 688. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 787. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 95. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 572. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 786. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 813. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 1. 746. 2. 780. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 638. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 600. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 547. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 867. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 935. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 2. 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 494. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 753. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 731. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 264. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 468. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 574. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 593. 1. 612. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 594. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 851. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 593. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 731. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 718. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 394. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 643. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 460. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 443. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 428. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 910. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 610. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 799. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 899. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 819. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 1. 731. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 696. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 919. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 670. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 600. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 665. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 363. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 190. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 548. 1. 624. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 912. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 444. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 2. 359. 1. 541. 1. 551. 2. 699. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 888. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 84. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 626. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 808. 2. 820. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 617. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 2. 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 2. 597. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 701. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339. 1. 594. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 485. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 834. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 649.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 635. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 508. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 673. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 1. 743. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 510. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 568.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 693. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 631. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1. 651. 2. 907. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 463. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 654. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 476. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 759. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 727. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 454. 499. 2. 849. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 939. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388. 2,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 2. 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 778. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 454. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 778. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 1. 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 529. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 797. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1. 651. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 624. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 883. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 886. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 844. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 934. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 844. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 499. 1. 651. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 696. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 2.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 813. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149. 2. 815. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 2. 644. 1. 687. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 881. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 661. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 743. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 497. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 748. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 793. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 714. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 882. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 1. 139. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 453. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 452. 2. 453. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 453. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 497. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 792. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 2. 456. 2. 512. 1. 652. 2. 666. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2. 186. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 696. 2. 734. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 907. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 939. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 866. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 614 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 1. 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 2. 456. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 869. 2.   

M  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 942. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. 1. 74. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 264. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 685. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 242. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1. 244. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 876. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 230. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 759. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 906. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 837. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324. 1. 837. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●04. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 865. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 881. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 2. 853. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 945. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 919. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 624. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 690. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 697. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 534. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IU.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 534. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 572. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 264. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 948. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 2. 619. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 470. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 945. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 2. 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 937. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 692. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 472. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6●0. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 885. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85. 2. 545. 2. 852. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 682. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 798. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 695. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 2. 652. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 851. 1.   

N  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 921. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17●. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 563. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 242. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. 1. 442. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 563. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 693. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 543. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 868. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2. 718. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 432. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2. 565. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 2. 301. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 472. 2. 476. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 469. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 468. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 471. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 916. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 2. 619. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 518. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 2.   

O  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 538. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 2. 333. 2. 566. 1. 731. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 693. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 707. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 2. 619. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194. 1. 122. 1. 819. 2. 908. 2. 915. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 717. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 329. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. 1. 919. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. 1. 919. 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 919. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 820. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 643. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 327. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2. 841. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 895. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 696. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 674. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 298. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 912. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 876. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 652. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 688. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 51. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 893. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 807.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 389. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 690. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 924. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 648. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 468. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 469. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 2. 162. 2. 214. 2. 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 899. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 907. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 469. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 910. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 631. 1. 819. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 652. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 944. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 759. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 527. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 611. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 886. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 910. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324. 2.   

II.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 669. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 526. 1. 544. 2. 630. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 849. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 826. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63. 2. 187. 2. 556. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 2. 651. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 229. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 463. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 510. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 444▪ 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 602. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 642. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 2. 739. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 687. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 894 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 1. 721. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312. 1. 316. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 786. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 728. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 600. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 942. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 583. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 354. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 95. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 679. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119. 1 812. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291. 1. 735. 1. 834 1. 753. 1. 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 893. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8●0. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 767. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 652. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 597. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 668. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 875. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 597. 1. 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 858.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 453. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 638. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 470. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 882. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 875. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 792. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 520. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361. 2. 792. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 719. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1. 795. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 617. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 753. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 043. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 520. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 583. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 893. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 544. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89●. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 1. 83. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 788. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 807.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 612. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●60. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7●9. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 495. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 556. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 2. 112. 1. 192. 1. 455. 1. 772. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 776. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 776. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244. 1. 245. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
817. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 1. 851. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 572. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 445. 1. 526. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 921. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 915. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 621. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256. 2. 337. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 495. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 621. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 652. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 652. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 2. 222. 1. 361. 1. 674. 2. 800. 2. 915. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 515. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 425. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 326. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 782. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 612. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 683. 2▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 866. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2. 817. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2. 799. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 591. 1. 862.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 483. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 417. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 679. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2. 513. 1. 551. 1. 612. 1. 853. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 399. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 398. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 1. 98. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 781. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 443. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 489. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 878. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 945. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 2. 645. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 463. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. 1. 801. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 1. 32. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 925. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 800. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 800. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. 1. 398. 1. 522. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 760. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 545. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 670. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320. 1. 637. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 330. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 612. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 2. 154. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 718. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 381. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 1. 380. 1. 393. 1. 399. 2. 636. 2. 884. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 842. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 718. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137. 1. 334. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 1. 301. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 849. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 849. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 593. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 616. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 479. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 673. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 820. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339. 2. 689. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 888. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209. 1. 402. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168. 2. 619. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 853. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 1. 275. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 508. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 890. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 575. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 428. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 637. 2. 666. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 514. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 688. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 371. 1. 417. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 716. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285. 1. 399. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 748. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 635. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 452. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 817. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 651. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 1. 57 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. 604. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 403. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 84. 1. 760. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 897. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 915. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 677. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 850. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 819. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 803. 2. 819. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 1. 521. 2. 523. 2. 612. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 790. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2. 70. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 819. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 304. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 438.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 731. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 897. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 342. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 881. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 469. 1. 655. 1. 803. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 591. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 476. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 2. 564. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 701. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 681. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2 909. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 325. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 915. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 350. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 1. 896. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 420. 1. 893. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 271. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 2. 60. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 879. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 669. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 739. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 575. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 944. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 654. 2. 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 485. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 591. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 709. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 916. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 641. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 405. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 748. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 556. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 556. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 576. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 736. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 667. 2. 713. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 453. 2. 654. 1. 819. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 604. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 592. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 902. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 688. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 699. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 694. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 335. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 733. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 701. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 359. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 514. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 654. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 364. 2. 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 516. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 337. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 645. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 583. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 667. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 2. 776. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 875. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 662. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 523. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 414. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 625. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 660. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 788. 1. 806. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 745. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 230. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 524. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 383. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 798. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 409. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 600. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120. 2. 141. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 573. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 608. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 626. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 894. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 640. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 151. 2. 412. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 786. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2. 236. 1. 673. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 236. 2. 895. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 895. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 690. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 1. 625. 1. 674. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 2. 465. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 851. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 652. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 935. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 469. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 465. 1. 654. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2. 489. 1. 500 2. 580. 1. 728. 2. 895. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1. 501. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 729. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 501. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 190. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 719. 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 740. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 586. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 361. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 522. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 304. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 348. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 855.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 855.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 945. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 844. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 477. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 549. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 690. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 831. 2. 846. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 713. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 419. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 95. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 660. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 736. 1. 835. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 760. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 760. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 763. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 760. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 1. 644. 1. 804. 2. 878. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 1. 804. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 574. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 804. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 552. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 286. 2. 389. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 644. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 765. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 354. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 713. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 824. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 272. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 459. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 794. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 515. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 656. 2. 699. 2. 798. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 685.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 705.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 715.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 601. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 734. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 435. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324. 1. 837. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 539. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 593. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 897. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 758. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 806. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 413. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 356. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 536. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 446. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 264. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 928. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 332. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 801. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 837. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 947. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 392. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 479. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 831. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67. 1. 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 384. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 841. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 563. 1. 679. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 669. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 587. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 647. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 499. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 782. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 456. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 853. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 333. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 632. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 909. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 556. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 920. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 757. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 757. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 757. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 602. 2. 753. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 680. 2. 753. 1. 874. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 754. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 250. 1. 540. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 945. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 773. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795. 2.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 827. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 757. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 320. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 428. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 412. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 593. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 714. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 749. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 727. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 487. 2. 587. 2. 644. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 908. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 801. 1. 810. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 852. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 782. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 446. 1. 478 2. 525. 1. 800. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 815. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 478 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 888. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 567. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 509. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 635. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 633.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 213. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 275. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 846. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 781. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. 2. 736. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 641. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 641. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 519. 2. 736. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 367. 1. 641. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 784. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 619. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 2. 619. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 520. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●8. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 800. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222. 2. 799. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 436. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 948. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 548. 2. 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 780. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 549. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 811. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 907. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 897. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1. 364. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 307. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 832. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 812 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 1. 823. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122. 1. 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 879. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738. 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 2. 556. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 497. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 844. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 868. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 504. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 916. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189. 1. 340. 2. 381. 1. 410. 1. 620. 1. 629. 1. 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 769. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 798. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 637. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 769. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 873. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 799. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 629. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 734. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 768. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 844. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 769. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 700. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 724. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 655. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 393. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 698. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 940. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 867. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 895. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 360. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 2. 901. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 722. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 380. 1. 765. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368. 1. 605. 2. 680. 2. 829. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 593. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6●6. 1. 621. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 591. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 752. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 672. 1. 820. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 904. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 242. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 760. 2.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 828. 1. 829. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 1. 811. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 717. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 829. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 823. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 335. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 876. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 935. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 856.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 981. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 764. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 674. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 853. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 309. 1.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 916. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 338. 2. 891. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 891. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 174. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 323. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119. 2. 338. 1. 752. 1. 822. 1. 827. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 582. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 270. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 1. 260. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 721. 1.    

An INDEX of the English Words and Phrases explained in the ANNOTATIONS.  
The former Figure noting the Page, the latter the Column.  

A.  
ABba Father 476. 2  
blood of Abel 897. 1.  
that of Abel 765. 1.  
Abi●e 685. 1.  
Abide in him 832. 2.  
Abolish the body of sin 465. 1.  
Abolished 468. 1.  
end of that which is Abolished 574. 2.  
Abominable 526. 2.  
Abominable idolatries 526. 1.  
Abomination 526. 2.  
Abomination of desolation 122. 2.  
Abominations 558. 1.  
grace Abound 585. 1.  
Abstain from— 397. 1.  
Abstain from meats 656. 1.  
Abylene 894. 2.  
Acceptation 687. 1.  
Accompany salvation 740. 1.  
Acts of the Apostles 330. 1.  
Accursed 483. 1.  
receive an Accusation 699. 2.  
Accuse falsely 201. 2.  
Accused them 910. 2.  
Accuser 21. 1.  
Accusers face to face 428. 1.  
Add, or diminish 948. 2.  
Added nothing to me 601. 1.  
Adjure 134. 1.  
first and second Admonition 721. 2.  
Adoption 479. 1.  
spirit of Adoption 479. 1.  
Adversary 21. 1. 523. 2.  
full of Adultery 815. 2.  
Egypt 919. 2.  
the Egyptian 121. 1. 419. 2. 828. 1.  
Affectionately desirous 666. 2.  
fight of Afflictions 753. 2.  
After 562. 1. 599. 1.  
Aged men 718. 1.  
Agree 29. 2.  
witness Agreed not 179. 1.  
beat the Air 540. 1.  
Alabaster box 129. 2.  
before All 350. 1.  
All men 463. 2. 477. 1.  
All the righteous blood 11●. 2.  
All things 63. 2. 187. 2. 616. 2. 651. 2. 656. 2.  
All these things 172. 1.  
Allegory 608. 1.  
Alm●s 34. 1.  
Already 683. 1.  
Altar 115. 2. 884. 1. 906. 1.  
under the Altar 891. 2.  
Ambassadors 578. 2.  
Amen 558. 1.  
Ananias highpriest 200. 2.  
Anathema 483. 2. 873. 1.  
Anathema Maranatha 566. 1. 948. 2.  
Angel 281. 2.  
his Angel 384. 1.  
a spirit or an Angel 424. 1.  
Angels 869. 1.  
with his Angels 545. 2. 677. 2. 852. 2.  
because of the Angels 584. 1.  
better than the Angels 727. 1.  
their Angels 92. 1.  
Angels of the Churches 384. 1. 869. 1.  
be Angry 625. 2.  
Anna's 344. 1.  
Annas and Caiaphas' 198. 1.  
Anoint thy head 36. 2.  
Anointed 367. 2.  
Anointed with the holy Ghost 367. 2.  
Anointing with oil 785. 1.  
that which is Another's 244. 1. 245. 1.  
Answer of a good conscience 491. 1.  
Answered 145. 1.  
Answereth to 608. 1.  
Antichrist 680. 2. 681. 2. 828. 1. 829. 2.  
Antichrist cometh 828. 1.  
Antichrists 828. 829.  
now are there many Antichrists 822. 1.  
Antipas 859. 876. 1.  
Apollyon 901. 2.  
Apostle 770. 1.  
Apostles 209. 1. 399. 2. 326. 1. 508. 2. 551. 1.  
say they are Apostles 872. 1.  
Appearance 674. 1. 683. 2.  
graves that Appear not 116. 2.  
things which do Appear 757. 2.  
Appeared 221. 1.  
Appii forum 435. 2.  
Appoint 350. 1.  
Appointed 794. 2.  
not Appointed us to wrath 794. 2.  
Apprehended 644. 2.  
Approve 444. 2. 449. 2.  
Aprons 412. 1.  
Archippus 662. 1.  
Areopagite 406. 1.  
Areopagus 405. 2.  
Aretas 590. 2.  
Arimathea 139. 2.  
Armageddon 926. 2.  
As of the— 270. 1.  
Ashamed 487. 2. 867. 1.  
Asia 865. 1.  
Ask 210. 2. 491. 2.  
Ask— according to his will 840. 1.  
Ask in faith 841. 1.  
shall Ask 92. 1. 317. 2.  
Asleep 670. 2.  
Assembled together 132. 2. 350. 2.  
Assembly 776. 1.  
general Assembly 764. 2.  
Assos 416. 1.  
Assure our hearts 832. 2.  
Attained 487. 1. 644. 1, 2.  
Availeth much 610. 2.  
Avoid 709. 1.  
Author and finisher— 763. 1.  
Azor 7. 1.   

B.  
Babbler 405. 2.  
vain Babble 709. 2.  
Babylon 806. 2. 919. 1.  
error of Balaam 851. 2.  
way of Balaam 815. 2.  
Bands 625. 1.  
I have a Baptism 234. 2.  
Baptist 14. 1.  
Baptise with water 17. 1. 332. 1.  
Baptised in the cloud 544. 1.  
Baptised for the dead 563. 1.  
Baptised with the holy Ghost 332. 1.  
Bartholomew 271. 1.  
Baskets 83. 1.  
Bear 17. 1. 872. 2.  
Bear our sins 795. 2.  
Bear his cross 138. 2.  
canst not Bear— evil 872. 1.  
Bear long 250. 2.  
Beareth all things 556. 1.  
another Beast 914. 1.  
who is like unto the Beast? 913. 1.  
Beast which was, and is not 858.  
Beast out of the bottomless pit 907. 1.  
Beasts 780. 1.  
fought with Beasts 564. 1.  
four Beasts 884. 2. 885. 1.  
Beautiful outward 114. 1.  
Beelzebub 68 2.  
Before him 460. 2.  
Before and behind 886. 1.  
was Before me 270. 1.  
Began 145. 1.  
judgement must Begin— 804. 1.  
from the Beginning 296. 1. 826. 1.  
Beginning of sorrows 891. 2.  
Beggarly elements 604. 1.  
Beguile 655. 1.  
good Behaviour 718. 2.  
Behold 779. 2. 795. 1. ●  
Beholding his natural face 773. 2.  
could not Believe 307. 1.  
surely Believed 186. 1.  
they which have Believed 722. 2.  
Believeth all things 556. 1.  
Believing masters 703. 1.  
out of his Belly 292. 1. 338. 2.  
slow Bellies 717. 1.  
Beloved 703. 2.  
Beloved son 19 2.  
Benefactors 260. 1.  
Benefit 704. 1.  
due Benevolence 531. 1.  
Beside himself 147. 1.  
Bethesda 280. 1.  
Betrayed 88 2.  
Better than the Angels 727. 1.  
some Better thing 759. 2.  
Bewitched 604. 1.  
go Beyond 699. 2.  
Bind 326. 2. 523. 2.  
Bishops 636. 1. 795. 2.  
Bishopric 334. 2.  
Bitter zeal 779. 2.  
Bitterness 360. 2. 455. 1.  
was to be Blamed 601. 2.  
name of Blasphemy 912. 1.  
Blasphemies 80. 1.  
Bless 76. 2.  
Blessed are— 210. 1.  
Blessed are the barren 264. 1.  
Blessed are they that keep— 856.  
in thee— be Blessed 605. 1.  
son of the Blessed 179. 1.  
Blessing 739. 2.  
cup of Blessing 545. 2.  
Blindfolded 261. 2.  
Blood 456. 1.  
sweat like drops of Blood 260. 2.  
price of Blood 131. 1.  
abstain from Blood 397, 2.  
born of Blood 269. 1.  
resist unto Blood 540. 2. 764. 1.  
Blood and water 323. 2.  
came by water and Blood 324. 1.  
Blood of Christ cleanseth— 823. 2.  
Boanerges 147. 1.  
Board's 433. 2.  
Boasteth great things 779. 2.  
Boasting 538. 1. 782. 2.  
Boasting of things without our measure 587. 2.  
Body 465. 1. 625. 1. 674. 1.  
my Body 131. 1. 465. 1.  
Body of Christ 465. 1. 851. 1.  
by the Body of Christ 469. 1.  
Body of death 465. 1.  
Body of his flesh 652. 2.  
Body of sin 465. 1.  
Body, flesh, bones, 818. 2.  
Body of Moses 851. 1.  
Bodies 935. 2.  
Bodily 465. 1. 654. 2.  
Bold 586. 2.  
Boldness 834. 1.  
Bond of iniquity 360. 2.  
bring into Bondage 600. 1.  
Bondage of corruption 478 1.  
spirit of Bondage 223. 1.  
Book of life 646. 1. 881. 1. 913. 2.  
Borders of their garments 111. 1.  
enlarge the Borders of their— 111. 1.  
Born of blood 269. 1. 832. 2.  
Born of God 269. 1, 2. 831. 2.  
Born of water 275. 1.  
in the Bosom 45. 2.  
Abraham's Bosom 45. 2.  
Bosor 815. 2.  
Bottles 49. 2.  
deny the Lord that Bought them 873. 2.  
Bound 422. 2. 902. 1.  
Bound in spirit 417. 1.  
Broke the box 176. 2.  
fine Brass 868. 2.  
Breaking of bread 339. 2.  
true Bread 288. 2.  
Breastplates of fire 902. 1.  
Breath of his mouth 683. 2.  
Brethren 350. 1. 703. 2.  
Brethren with me 597. 1.  
Bride-chamber 49. 1. 275. 2.  
friends of the Bridegroom 275. 2.  
Brightness of his coming 683. 2.  
Brimstone 902. 2.  
Brought forth 149. 2.  
Bruised reed 68 1.  
Buffet 523. 2.  
Build the house 731. 1.  
Build thereupon 518. 1.  
Burned in spirit 409. 1.  
Burning ●19. 1.  
Burst asunder 334. 1.  
heavy Burdens 111. 1.  
Busybody 804. 1.  
no man might Buy or sell— 916. 1.  
By 450. 2. 679. 1. 818. 2.   

C.  
tribute to Caesar 170. 1.  
Caesarea 409. 2.  
Caesarea Philippi 83. 1.  
Caiaphas' 198. 1. 344. 1.  
a Calf 885. 2.  
Call by their names 301. 1.  
Call upon the name— 512. 1.  
Called 99 1. 704. 2.  
Called Christians 380. 1.  
Called a Jew 449. 2.  
to be Called 11. 2. 26. 1.  
Calling 811. 1.  
Camel's hair 16. 1.  
woman of Canaan 80. 2.  
Simon the Canaanite 54. 1.  
Candlesticks 869. 2.  
a Canker 709. 2.  
Cannot sin 832. 1.  
Captain 382. 1.  
Captain of our salvation 348. 1.  
chief Captain 261. 1.  
chief Captains 892. 2.  
Captains of the Temple 260. 1.  
Captive into all nations 256. 1.  
taken Captive 478 1.  
leadeth into Captivity 914. 1.  
Garnal 587. 1.  
Carried Stephen 359. 1.  
Cast down 576. 2.  
Cast out 356. 1. 846. 1.  
Cast out Devils 53. 1.  
Cast out your name as evil 210. 2.  
Castle 261. 1.  
without a Cause 314. 2.  
a Castaway 541. 2.  
Ceased from sin 803. 1.  
without Ceasing 383. 1.  
two Chains 436. 2.  
by Chance 226. 1.  
Change the glory— 444. 1.  
was Chargeable 589. 2.  
straightly Charged 50. 1.  
Charity 873. 1.  
Chastise 263. 1.  
Chief of Asia 413. 2.  
Chief men among the brethren 399. 2.  
Chief Pharisees 239. 1.  
Chief Priests 151. 2.  
Chiefly 452. 1.  
Cherubims of glory 455. 2.  
saved in Childbearing 690. 1.  
Children of God 26. 2. 832. 2.  
her Children 844. 2.  
Children of the Kingdom 832. 2.  
their own Children, or others 89. 1.  
Children of wrath 549. 1.  
your Children 69. 1.  
Children in the market 62. 1.  
Children of the bride-chamber 49. 1. 275. 2.  
Chosen 67. 2. 792. 1. 793. 1, 2. 794. 1. 851. 2.  
Chosen us in him 616. 1. 793. 2.  
Christ 368. 1. 605. 2. 680. 2. 828. 2.  
in Christ 616. 2. 621. 2.  
a man in Christ 591. 1. 862.  
Christ is in you 593. 1.  
false Christ's 121. 1.  
Church 350. 1. 566. 1.  
whole Church 350. 2.  
Church of the living God 693. 2.  
in every Church 394. 2.  
Circumcision 643. 2.  
City 945. 1.  
all things are Clean 229. 2.  
Clean every whit 309. 1.  
Cleophas 266. 1.  
Cloak 31. 1. 714. 1.  
Cloak of covetousness 666. 2.  
Clothed 806. 2.  
Cloud 333. 1. 763. 1.  
under the Cloud 543. 1.  
cometh with Clouds 868. 1.  
Coat 31. 1.  
Cock-crowing 173. 2.  
a Colony 635. 1.  
Colossians 649.  
Come together 7. 1.  
till I Come 329. 1.  
he that should Come 59 1.  
world to Come 59 1. 70. 2.  
Come to Christ 286. 1.  
Cometh 856.  
the Lord Cometh 566. 2. 852. 2.  
Cometh with clouds 868. 1.  
Cometh into the world 269. 1.  
Coming of the Lord 679. 1. 784. 1.  
Coming of Christ 119. 1. 812. 1.  
Coming in his Kingdom 85. 2.  
Comfort in the holy Ghost 312. 2.  
Comfort 312. 1. 316. 1.  
Commanded them— 901. 1.  
great Commandment 108. 2.  
new Commandment 827. 1.  
old Commandment 826. 1. 827. 1.  
Epistles of Commendations 573. 1.  
Common and unclean 532. 2.  
Communication 564. 2.  
corrupt Communication 628. 2.  
Communion 339. 1. 594. 2.  
Communion of the body 131. 2.  
not to Company 522. 2.  
by Companies 154. 2.  
Compelled 138. 2. 599. 2.  
lust Conceiveth 675. 2.  
Concision 643. 1.  
Conclude 456. 2.  
Condemnation 849. 2.  
fall into Condemnation. 785. 1.  
greater Condemnation 779. 1.  
Condemned of himself 721. 2.  
Conduct 566. 1.  
Confess your faults one to another 786. 2.  
Confidence 731. 1. 753. 1. 757. 1. 832. 2.  
having this Confidence 638. 2.  
for Confirmation 593. 2. 699. 2.  
Confirmed 513. 1.  
Conflict 666. 1.  
Conscience seared 696. 1.  
with one Consent 239. 2.  
Considered 383. 2.  
it is Contained 792. 1.  
Content 704. 1.  
Contention 666. 1.  
Continue 913. 2.  
Continual coming 249. 2.  
if they Continue 690. 2.  
end of Contradiction 513. 2. 592. 2. 699. 2.  
●ut Contrariwise 601. 1.  
Convenient day 154. 1.  
not Convenient 444. 2.  
Conversation 644. 2.  
Convince gainsayers 316. 1.  
Corban 79. 1. 743. 2.  
Corinthians 510.  
second to the Corinthians 568.  
Corrupt 446. 1.  
Corrupt the word 572. 2.  
Corruptible crown 540. 1.  
not Corruptible 797. 2.  
Corruption 478 1, 2. 525. 1. 800. 1. 801. 1. 810. 1.  
for Corruption 815. 1.  
first Covenant 748. 1.  
Covenant-breakers 446. 2.  
Covetousness 445. 1. 526. 2. 666. 2.  
thy Counsel determined 344. 2.  
Counsellor 181. 1.  
Counted to him for righteousness 605. 2.  
Country 154. 2.  
far Country 242. 1.  
Countrymen 667. 1.  
Course 713. 1.  
Course of Abiah 187. 1.  
Course of nature 779. 2.  
finished our Course 419. 1.  
taken in their own Craftiness 518. 2.  
Creation 651. 2.  
Creature 477. 2.  
every Creature 182. 1.  
bear his Cross 323. 1.  
Crown 667. 2. 713. 2.  
Crowns of gold 884. 1. 920. 1.  
many Crowns 877. 1.  
Crucify afresh 739. 1.  
Crucified among you 604. 2.  
Cried 292. 1.  
Cubite 38. 2.  
Cup of blessing 545. 2.  
Curious arts 412. 1.  
Curse father or mother 79. 1.  
receipt of Custom 48. 1.  
Cut asunder 124. 2.  
Cut to the heart 348. 1.  
Cut off 611. 1.  
Cymbal 554. 1.   

D.  
Damnation 499. 2.  
eat and drink Damnation 132. 2.  
Darkness 823. 1, 2.  
Day 518. 1. 751. 1. 819. 1.  
great Day 947. 2.  
an high Day 323. 2.  
Dayspring from on high 192. 1.  
Day is at hand 501. 2.  
Day of Christ 672. 1. 751. 1.  
Day of judgement 834. 1.  
Day of the Lord 679. 1. 751. 1. 820. 2.  
great Day of God 893. 2.  
that Day 172. 1. 317. 2.  
to Day or tomorrow— we will— 782. 2.  
Day of vengeance 893. 2.  
Day of visitation 795. 1.  
last Days 338. 1. 784. 1.  
ten Days 875. 2.  
in these Days 189. 2.  
in those Days 189. 2.  
Daily bread 35. 2.  
Daystar 813. 1.  
Deacons 637. 1.  
Dead 241. 1. 563. 1.  
Dead bury their Dead 46. 1.  
baptised for the Dead 563. 1.  
Dead to the law 468. 2. 469. 1.  
Death, and hell followed 891. 1.  
second Death 939. 2.  
shadow of Death 192. 2.  
sin unto Death 841. 1.  
Debt 92. 2.  
Decease 221. 1. 812. 2.  
Deceit 666. 1.  
Deceive you with vain words 873. 1.  
Deceive ourselves 823. 2.  
many Deceivers 827. 1.  
Deceive 815. 1.  
Declare his righteousness 456. 1.  
the Deep 218. 2. 590. 1.  
Defile 780. 1.  
Defile the Temple of God 518. 1.  
Defiled 156. 1. 320. 1.  
Defraud 165. 1.  
Delicacies 699. 1.  
Deliverance 344. 1.  
Delivered 687. 2.  
Demonstration of the spirit 515. 1.  
Deny 254. 1.  
Deny himself 85. 1.  
Depart 309. 1. 638. 1. 680. 1, 2.  
Depth 811. 1. 878. 1.  
Depths of Satan 878. 1.  
Deputy 387. 1.  
Despised moses law 753. 1.  
done Despite to the spirit of grace 753. 1.  
Despiteful 446. 2.  
Destroy 729. 2.  
Destroy the earth 908. 2.  
him shall God Destroy 518. 2.  
not Destroyed 576. 2.  
Destroyer 545. 2.  
Destruction of the flesh 523. 2.  
Devil 21. 1.  
is of the Devil 832. 2.  
hath a Devil 291. 2.  
Devotions 405. 1.  
a Devout man 366. 1.  
Devout men 366. 2.  
Diana 413. 1.  
making a Difference 854. 1.  
there is Difference 534. 1.  
Dignities 850. 2.  
Diotrephes 846. 2.  
Dip 310. 1.  
Discerning 549. 2.  
Disciples 25. 1. 74. 2. 350. 1.  
heal Diseases 53. 1.  
Disfigure their faces 35. 2.  
Dishonour his body 656. 2.  
Dishonoureth his head 547. 1.  
Disobedient 390. 2. 801. 1.  
Dispersed among the Gentiles 292. 1.  
Disputations 503. 1.  
Disputer 513. 1.  
Disputing with Stephen 514. 1.  
without Distraction 534. 1.  
Distress 409. 1.  
not Distressed 576. 1.  
Divider 534. 2.  
Dividing 534. 2.  
rightly Dividing 709 1.  
Divisions 19 1.  
the Divine 863.  
spirit of Divination 403. 1.  
Doctors 360. 1.  
Doctrine 699. 2.  
Doctrines 655. 1.  
Dominions 499. 1. 651. 1.  
Door opened 568.  
Door is shut 229. 1.  
Doth these things 489. 2.  
Double honour 382. 2. 699. 1.  
a Double-minded man 773. 1. 840. 2.  
make us to Doubt 291. 1.  
Doubtful mind 233. 1.  
like a Dove 18. 1.  
as the Dragon 914. 2.  
worship the Dragon 913. 1.  
Draw back 680. 2. 753. 1. 874. 1.  
Draw back to perdition 752. 2.  
the Father Draws 286. 2.  
Draw near to God 832. 2.  
I will not Drink 132. 2.  
Drive 144. 1.  
Dumb 188. 1.  
Dwell 269. 2. 484. 2.  
Dwell with them 798. 1.   

E.  
Eagles 123. 2.  
Earnest 617. 1.  
Earth 26. 1. 819. 2. 856. 894. 1. 915. 2.  
whole Earth 913. 1.  
Earth is the Lords 545. 2.  
Earthquake 325. 1. 892. 1.  
Earth did quake 139. 2.  
Earth helped the woman 911. 2.  
Earth standing out of the water 818. 2.  
on Earth 161. 1.  
on the Earth 888. 2.  
Earthen vessels 575. 1.  
Earthly 275. 1.  
Easy 63. 2.  
East 879. 1.  
in the East 10. 2.  
Eat the flesh— 288. 2.  
no not to Eat 524. 1.  
Eating bread 156. 2.  
to Edification 504. 2.  
Edified 364. 2.  
of no Effect 610. 2.  
Effectual prayer 610. 2.  
Effectual working 625. 1.  
after Eight days 327. 2.  
the Eighth person 815. 1.  
the Elder 842. 1.  
Elder women 718. 2.  
Elders 151. 2. 380. 1. 399. 2. 636. 2. 884. 1.  
four and twenty Elders 884. 1.  
Elders of the Church 785. 1.  
Elect 123. 1. 792. 2. 793. 1, 2. 794. 1. 843. 1.  
Elect together with you 788. 1. 806. 2.  
Election 485. 2. 793. 2. 811. 1.  
Elements 819. 2.  
beggarly ●lements 604. 1.  
Elias must first come 87. 1.  
spirit of Elias 223. 1.  
Elymas 387. 2.  
Emmanuel 8. 2.  
End 121. 1. 140. 1. 644. 1, 804. 2. 878. 1.  
unto the End 878. 1.  
End of that which is abolished 574. 2.  
End of all things 121. 1. 804. 2.  
End of the world 120. 2. 141. 2. 338. 1.  
End is at hand 804. 1.  
End is not yet 828. 1.  
Ends of the earth 490. 2.  
Endure to the End 56. 2.  
Endureth all things 556. 1.  
Enemy 74. 2. 523. 2.  
Enemies of the cross 873. 1.  
to Enjoy 704. 2.  
it is Enough 178. 1.  
Enquired diligently 11. 2.  
Envy 782. 1.  
Epaphras 662. 1.  
Ephesians 614.  
Epistle of Paul 437.  
Epistles of commendations 573. 1.  
Equal with God 640. 2.  
Error 850. 2.  
Errors 748. 2.  
Espoused you to one husband 589. 1.  
Established 768. 2.  
Esteemeth 504. 1.  
king Eternal 687. 2.  
Evangelists 326. 1. 399. 2. 623. 2.  
Even so 779. 2.  
Evening 77. 1.  
Everlasting destruction 677. 2.  
Everlasting fire 208. 1.  
Everlasting Gospel 208. 1.  
Evil 31. 1. 32. 1. 555. 2.  
Evil eye 37. 2.  
Evil heart 286. 2.  
Evil things 545. 2.  
Evil thoughts 80. 1.  
Eunuches 95. 1.  
Euphrates 901. 2.  
Euroclydon 433. 1.  
Exalted 773. 1.  
Examined by scourging 422. 1.  
make her a public Example 7. 2.  
Exceeding fair 356. 1.  
Excellent glory 812. 1.  
most Excellent Theophilus 187. 1.  
Excess 525. 1. 629. 2. 852. 1.  
Excess of riot 803. 2.  
Excess of wine 803. 1.  
Executioner 154. 2.  
Exercised 764. 1.  
word of Exhortation 312. 2.  
Exhorted 312. 2.  
Exhorting 410. 1. 352. 2.  
Expectation of the creature 477. 1.  
Extortion 525. 1.  
Extortioners 524. 2. 815. 1.  
evil Eye 37. 2.  
single Eye 37. 2.  
full of Eyes 886. 1.  
Eye-witnesses of his Majesty 812. 1.   

F.  
accuser's Face to Face 428. 1.  
Face of Jesus 575. 1. 804. 1.  
before thy Face 61. 2.  
Fadeth not 540. 1.  
not to Faint 249. 1.  
Faint in your minds 764. 1.  
Fainted 50. 2.  
Faith 44. 2. 113. 1. 192. 1. 455. 2. 772. 1.  
all Faith 810. 2.  
ask in Faith 773. 1.  
Faith of Jesus 455. 2.  
Faith of our Lord— 776. 1.  
by Faith Isaac blessed Jacob— 758. 1.  
Faithful 244. 1. 703. 2.  
Faithful to forgive— 823. 2.  
Faithless 945. 1.  
Fall 495. 1.  
Fall upon us 893. 2.  
Falling away 680. 1. 738. 1. 817. 1.  
False witness 80. 1. 133. 2.  
accuse Falsely 201. 2.  
whole Family in heaven and— 652. 2.  
Fan 17. 2.  
come as far 587. 2.  
be it far from— 85. 1.  
Farthing 57 2.  
the Fast was already past 432. 1.  
Fasting 433. 2.  
Father 111. 2.  
my Father's business 196. 2.  
Fault 529. 1.  
Faults 786. 2.  
having Favour 340. 1.  
highly Favoured 189. 1.  
Fear 192. 1. 641. 1. 736. 1.  
save with Fear 736. 1.  
pass our sojourning in Fear 832. 2.  
Fear hath torment 834. 2.  
without Fear 191. 2.  
Fear and trembling 641. 1.  
Feared God 367. 1.  
in that he Feared 736. 1.  
Fearful 874. 1.  
Feast 292. 1.  
Feasting together 524. 2.  
past Feeling 625. 2.  
at the Feet of Gamaliel 422. 1.  
water for my Feet 214. 2.  
Felix trembled 427. 1.  
Fellow-citizens 645. 2.  
Fellowship 339. 1. 701. 1. 823. 2.  
Fight 540. 1.  
Fight a good Fight 704. 1. 713. 1.  
Figure 356. 2.  
like Figure 801. 2.  
Figures which ye made 413. 1.  
Fill 621. 1.  
Filled thy heart 186. 1. 347. 1.  
Filth 520. 1. 525. 2.  
Filthy 544. 2.  
Finished my course 713. 1.  
Finished our course 419. 1.  
Finisher of our faith 760. 2. 763. 1.  
it is Finished 133. 1.  
Fire 178. 1. 819. 1. 897. 1. 902. 2.  
Fire and brimstone 902. 2.  
eternal Fire 779. 2.  
make Fire come down— 915. 1.  
set on Fire 779. 2.  
as it were Fire 784. 1.  
Fiery trial 803. 2.  
First 270. 1. 804. 2.  
Firstborn 651. 1. 764. 2.  
Firstborn of every creature 270. 2.  
First city of that part— 635. 1.  
First day of unleavened bread 177. 1.  
knowing this First 817. 2.  
First shall be last 165. 2.  
First Simon 271. 1.  
Fisher's coat 328. 1.  
Fit for the kingdom— 286. 2. 390. 1.  
Five are fallen 858.  
Flesh 476. 1.  
Flesh and blood 83. 1. 564. 2.  
Flesh and blood of the son— 287. 2.  
Flesh and bones 630. 2.  
in the Flesh 469. 1. 655. 1.  
a thorn in the Flesh 591. 2.  
no Flesh 123. 1.  
according to the Flesh 459. 2.  
destruction of the Flesh 523. 2. 841. 2.  
will of the Flesh 269. 2.  
Floods 41. 1.  
Fly to the mountains 123. 1.  
Fold them 727. 1.  
Follow after 644. 1.  
Follow peace 647. 1.  
rock that Followed them 544. 2.  
Foolish Galatians 604. 1.  
Foolish talking 628. 1.  
Foolishness 157. 2.  
For 214. 2. 774. 1.  
For ever 191. 1. 485. 1.  
reign For ever 908. 1.  
of Force 749. 1.  
Forgetting those things— 644. 2.  
Forgetful hearer 774. 1.  
Forgiven 70. 1.  
not to be Forgiven 70. 1.  
they shall be Forgiven him 786. 2.  
Form 450. 1. 640. 1.  
Form of knowledge 810. 2.  
Fornication 80. 1. 398. 1. 522. 1.  
Forsake 680. 1.  
not Forsaken 576. 2.  
Forsaking the assemblies 752. 2.  
to be Forward 583. 1.  
Abraham Found 459. 1.  
were Found 145. 1.  
Foundation 704. 2.  
Fountain 152. 2.  
Fourth part of the earth 891. 1.  
Forty stripes save one 589. 2.  
Frankincense 11. 2.  
Freedom 422. 2.  
Friends 213. 1.  
Fruit 746. 2. 780. 2.  
Fruit of my labour 638. 1.  
Fruit of our lips 769. 1.  
Fruit of righteousness 764. 1. 780. 2.  
without Fruit 852. 2.  
twelve Fruits 948. 1.  
Full of the holy Ghost 339. 1. 350. 2.  
Fulfil the word 652. 2.  
Fulfilled 21. 2. 28. 2. 337. 1.  
Fullness 495. 1.  
Fullness of God 621. 2.  
Fully come 337. 1.  
a thousand six hundred Furlongs 920. 2.   

G.  
Gabbatha 323. 1.  
Gadara 46. 2.  
Gained 286. 1. 433. 1.  
Gainsaying 851. 1.  
Gaius 846. 1.  
Galatians 595.  
Galilee of the Gentiles 2●. 2.  
out of Galilee no prophet 292. 2.  
Gall of bitterness 360. 2.  
Gates of hell 84. 1. 760. 2.  
Gather together 616. 2.  
our Gathering together unto him 679. 1.  
which God Gave 862.  
Genealogies 687. 1.  
General Epistle 770. 842.  
General assembly 764. 2.  
Generation 6. 1. 116. 1.  
Generation of vipers 832. 2.  
declare his Generation 361. 2.  
Genesa●et 77. 2.  
Gentiles 292. 1.  
reign over the Gentiles 507. 1.  
times of the Gentiles 256. 1.  
Gentleness 586. 1.  
in the holy Ghost 483. 1.  
Gift of the holy Ghost 338. 2. 351. 2.  
Gift 79. 1. 112. 1. 743. 2.  
good Gift 644. 1.  
heavenly Gift 738. 2.  
gave Gifts 623. 1.  
Gird 233. 1.  
I will Give him— 879. 2.  
Give repentance 710. 1.  
there was Given him 915. 1.  
my Father Giveth me 286. 1. 668. 1.  
oil of Gladness 132. 1.  
Glory 8. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 619. 2. 748. 2. 804. 1. 810. 1. 812. 2.  
Glory of Christ 326. 1. 776. 1. 851. 1.  
Glory which thou hast given me 287. 2.  
Glory of God 455. 2.  
Glory of God in the face of Jesus 804. 1.  
weight of Glory 576. 2.  
Glorify God 919. 1.  
Glorious Gospel 687. 1.  
Glorying 291. 1.  
Gnashing of teeth 46. 1.  
God 670. 2.  
God blessed for ever 484. 2.  
is not of God 832. 1.  
neither bid him God speed 844. 2.  
Godliness 694. 2.  
Godliness is gain 695. 2.  
Goeth not out 846. 1.  
Gog 941. 2.  
Gog and Magog 916. 2.  
Gold 11. 2. 797. 2.  
Gold of the Temple 112. 2.  
Gold tried in the fire 882. 1.  
Gold, silver— 518. 2.  
Gone out 205. 1.  
Gone up 409. 2.  
Good 32. 2. 98. 1.  
it is Good 532. 1.  
Good gift 644. 1.  
Good manners 564. 2.  
Good things 245. 2.  
Good will 196. 1.  
Good word of God 739. 1.  
Good work 692. 1.  
Good works 32. 2. 720. 1.  
Gospel 3. 2. 919. 1.  
everlasting Gospel 191. 1. 919. 1.  
my Gospel 449. 2.  
Governments 552. 2.  
Governor 198. 1.  
Grace 189. 1. 410. 1. 620. 1. 786. 2. 769. 1. 629. 1. 768. 2.  
Grace abound 585. 1.  
my Grace 637. 2.  
Grace of life 798. 2.  
Grace for Grace 799. 1.  
throne of Grace 734. 2.  
Grace and truth 768. 2.  
Grant 191. 1.  
Grass 901. 1.  
Grass of the field 38. 2.  
green Grass 898. 1.  
Great 945. 1.  
Great city 919. 2.  
Great commandment 108. 2.  
Great men 892. 2.  
ran Greedily 852. 1.  
Greeks 292. 1. 307. 1. 350. 1.  
in a Green tree 264. 1.  
Grieved 504. 1.  
Grievous 643. 1.  
Grind to powder 104. 2.  
Grudge not 784. 1.  
Guilty of the body— 132. 1.   

H.  
an Haeretick 721. 1.  
Hand 156. 2.  
is at Hand 679. 2. 680. 1.  
thy Hand 344. 2.  
with my own Hand 724. 2.  
holy Hands 690. 1.  
lay Hands on— 360. 1. 700. 1.  
Hands which hang down 764. 1.  
Handle not 656. 1.  
Handwriting 655. 1.  
on these two Hang all— 108. 2.  
Hanged himself 137. 1.  
Hard 821. 1.  
Hardeneth 485. 2.  
Harm 433. 2.  
Harmless 56. 1.  
Harps 888. 2.  
Harvest 920. 1.  
what I Hate that I do 472. 1.  
Hath not the Father 829. 2.  
Hath the Son 829. 2.  
Have 74. 1. 234. 2. 340▪ 2.  
Head 548. 1. 624. 2.  
dishonours his Head 547. 1.  
power on her Head 547. 2. 548. 1.  
one of his Heads 912. 2.  
falling Headlong 137. 1. 334. 1.  
Herd 617. 2. 776. 1. 736. 1.  
ye have Herd 828. 1.  
Hear 29. 2.  
Hear in the ear 56. 2.  
Hearing 301. 2.  
Harken 384. 1.  
Heart 768. 2.  
whose Heart God hath opened 832. 2.  
Hearts 188. 1.  
Heaven 631. 1.  
things in Heaven 652. 1.  
Heavens 104. 2. 819. 2.  
Heavens and earth 650. 2. 818. 1.  
Heavens were of old 818. 1.  
Heavenly 275. 1.  
Hebrew 323. 1.  
Hebrew tongue 422. 1.  
Hebrew 292. 1. 725.  
take Heed 34. 1.  
if sons, than Heirs 477. 1.  
Heirs of salvation 729. 1.  
Hell 62. 2. 944. 1.  
gates of Hell 84. 1. 760. 2.  
Help 226. 1.  
Helps 552. 2.  
Henceforth 116. 2. 133. 1. 920. 1.  
God's Heritage 806. 1.  
Herodians 116. 2.  
Hid themselves in dens 892. 2.  
Hide a multitude of sins 787. 1.  
Hidden man of the heart 797. 1.  
High 945. 1.  
High places 631. 1.  
God's Highpriest 200. 2.  
High-priests 198. 1.  
kindred of the Highpriest 344. 1.  
Higher powers 499. 1.  
in Himself 591. 1.  
Hold to the one 37. 2.  
lay Hold 704. 1.  
lay Hold on eternal life 812. 1.  
Hold the truth in unrighteousness 443. 1.  
Holy 532. 2.  
Holy Ghost 326. 2.  
full of the Holy Ghost 350. 2.  
praying in the Holy Ghost 853. 2.  
Holy ground 807.  
becometh Holiness 718. 2.  
keepers at Home 719. 2.  
Honour 656. 2. 699. 2. 798. 2. 812. 2.  
double Honour 699. 1.  
marriage is Honourable 767. 1.  
Hope 192. 1. 478 2. 731. 1.  
Hopeth all things 556. 1.  
Hoping for nothing again 211. 1.  
Horn of salvation 190. 2.  
Horns 914. 2.  
Hosanna 103. 1.  
mine Host 846. 1.  
that day and Hour 172. 1.  
about the sixth Hour 323. 1.  
House 115. 2. 333. 2. 367. 1. 566. 1. 731. 1.  
House of God 693. 2.  
House of Onesiphorus 707. 1.  
Church in their House 566. 1.  
Houses, brethren— 818. 2.  
Housetop 57 1. 123. 1.  
my God will Humble me 522. 2.  
in his Humiliation 361. 2.  
Humility 656. 2.  
Hundred-●old 74. 1. 96. 2.  
Hunger and thirst 210. 1.  
Husk 241. 1.  
sung an Hymn 133. 2.  
Hymns 630. 1.  
Hypocrisy 780. 2.  
Hypocrites 34. 2. 124. 2.   

I.  
James 562. 1. 601. 1. 770.  
James the less 181. 2.  
Jannes and Jambres 711. 2.  
Idle word 68 2. 70. 2.  
Idol is nothing 535. 1.  
Idols 841. 2.  
keep from Idols 526. 2.  
meats offered to Idols 397. 1.  
Idolaters 525. 1.  
wholly given to Idolatry 405. 1.  
Jeremy the prophet 745. 1.  
say they are Jew's 875. 1.  
Jesting 628. 1.  
testimony of Jesus 865. 1.  
Jezabel 680. 2. 877. 1.  
If 234. 1. 709. 2.  
make an Image to the beast 915. 1.  
Impossible 739. 2.  
Impute sin 455. 1.  
Imputed for righteousness 455. 1.  
In 621. 2.  
In the— 145. 1.  
In thee 605. 1.  
I In the Father 312. 2.  
you In me 313. 2.  
I In you 313. 1.  
Incense 888. 2.  
time of Incense 187. 1.  
Incontinence 532. 1. 801. 1.  
Incorruptible 540. 1.  
Indebted 229. 1.  
meat Indeed 244. 1. 288. 2.  
Infirmities 479. 1. 607. 1.  
took our Infirmities 46. 1.  
Inhabiters of the earth 899. 2.  
Inheritance 616. 2.  
Enlightened 738. 1.  
Iniquity 555. 2. 682. 2. 828. 1.  
Inner man 797. 1.  
that he may Instruct him 516. 1.  
Instructed in the law 450. 2.  
before Instructed 76. 1.  
make Intercession 49●. 1.  
Intercessions 689. 1.  
private Interpretation 813. 2.  
easy to be Entreated 586. 1.  
Intruding 6●5. 2.  
Entrusted 453. 2.  
first of John 822.  
second of John 842.  
revelation of John 862.  
Jot 29. 1.  
Joy 504. 2.  
Joy in the holy Ghost 504. 2.  
fitly Joined 627. 1.  
Is 74. 1.  
this Is 131. 1.  
Iscariot 54. 2.  
Judas of Galilee 348. 2.  
Judas 847.  
Judge 307. 2. 449. 1. 522. 2. 529. 1. 655. 1.  
let no man Judge you— 778. 2.  
Judged 454. 1.  
Judged according to men in the flesh 465. 2.  
Judgest another man's servant 778. 1.  
Judgement 68 1. 112. 2. 454. 1.  
his Judgement taken away 361. 2.  
my Judgement 532. 2.  
I give my Judgement 658. 2.  
of Judgement 316. 1.  
Just 456. 2.  
Just man 7. 2.  
Justified 62. 1. 454. 1. 462. 1.  
Justified in the spirit 695. 1.   

K.  
Keep my saying 314. 1.  
Keep his word 824. 2.  
Keys of the Kingdom 84. 2.  
Kill one another 889. 1.  
ye Kill, and desire to have 784. 2.  
is King 554. 2.  
every King of beasts 780. 1.  
all the Kindred's of the earth 856. 1.  
King of the Jews 10. 1.  
make him a King 285. 1.  
Kings 892. 2.  
Kings and Priests 866. 2.  
Kings of the earth 892. 2. 908. 2.  
many Kings 904. 2.  
Kingdom of God 677. 1.  
Kingdom of heaven 14. 2.  
coming in his Kingdom 85. 2.  
Kingdoms of this world are become the Kingdoms of God 907. 2.  
holy Kiss 509. 2.  
Know God 443. 1. 833. 2.  
Know that we have known him 824. 2.  
Know ye not 538. 2.  
to Know somewhat 513. 1.  
Know my voice 287. 1.  
Knowest the will 450. 1.  
Knowledge 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 1, 2. 8●0. 1. 873. 1. 878. 1.  
according to Knowledge 798. 1.  
all Knowledge 810. 2.  
in Knowledge 660. 1.  
endued with Knowledge 779. 1.  
Knowledge of the truth 752. 2.  
form of Knowledge 810. 2.  
Knowledge falsely so called 513. 1. 811. 1.  
Known openly 291. 1.  
had not Known 469. 2.   

L.  
Labour 286. 1. 666. 1. 920. 1.  
Labour among you 673. 2.  
Labour in the Lord 508. 1.  
Lacking 168. 2.  
Lady 844. 1.  
Lake 218. 2.  
like a Lamb 914. 2.  
precious blood as of a Lamb 356. 1.  
Lamps 884. 1.  
Land 11. 1. 130. 2. 239. 2. 894. 1.  
Land of Judah 11. 1.  
Lantern 320. 1.  
Laodicea 881. 1.  
from Laodicea 661. 1.  
how large a letter 612. 2.  
Last days 338. 1. 712. 2. 784. 1.  
Last time 119. 2. 338. 1. 817. 1. 827. 2.  
first shall be Last 165. 2.  
Law 26. 2. 301. 2.  
know not the Law 292. 2.  
Law hath power over— 468. 1.  
Law in the members 471. 1.  
Law of sin 472. 1. 476. 1.  
strive Lawfully 539. 1.  
Lay not this— 357. 2.  
not the Least 11. 1.  
Leven of the Sadduce 583. 1.  
Leaves for healing 948. 2.  
Led by the Spirit 223. 1.  
Lest— 348. 2.  
Letter 28. 1. 612. 2.  
by Letter 680. 1.  
a Lie 455. 1.  
to Lie 347. 1.  
Lied unto God 838. 2.  
a Liar 829. 1.  
make him a Liar 823. 1.  
Liars 717. 1.  
Life 798. 2. 915. 2.  
this Life 348. 1.  
tree of Life 947. 2.  
Lifted up 795. 2.  
Light 823. 1.  
true Light 827. 2.  
Like-minded 641. 2.  
Likeness 640. 1.  
another man's Line 587. 2.  
Linen clothes 324. 2.  
mouth of the Lion 714. 2.  
fruit of our Lips 769. 1.  
a Little lower 729. 2.  
profiteth Little 656. 2. 696. 2.  
Live 668. 2.  
in him we Live 407. 2.  
Live together with him 673. 1.  
once Lived 470. 1.  
Living water 278. 1.  
Locusts 16. 2. 897. 2.  
Lodge 221. 1.  
suffereth Long 554. 1.  
Long-suffering 456. 1.  
Look for— 820. 2.  
Look up 159. 1.  
Look upon a woman 30. 1.  
I looked 883. 1.  
Lose 326. 2. 360. 1.  
the only Lord— 850. 1.  
the Lord is with thee 189. 2.  
as being Lords 805. 1.  
Lord's day 934. 1.  
Lord's supper 132. 2.  
Lose 85. 2.  
suffer Loss 517. 1.  
Love 873. 1.  
first Love 872. 1, 2.  
Love of Christ 655. 2.  
Love without hypocrisy 873. 2.  
perfect Love casteth out fear 824. 2.  
to Love 312. 1.  
Love not the Lord 563. 1.  
Loved this present world 692. 1.  
Lovest thou me? 328. 2.  
made Low 773. 2.  
a little Lower 729. 2.  
filthy Lucre 806. 1.  
Lunatic 88 2.  
Lust 470. 2. 669. 1.  
Lusteth to envy 782. 1.   

M.  
Macedonia 685. 1.  
he is Mad 147. 1.  
Made you overseers 417. 2.  
Made to be taken 815. 1.  
Magdala 81. 2.  
Magog 942. 1.  
Majesty 812. 2.  
Maintain 721. 1.  
Malefactors 264. 2.  
Mammon 113. 1. 244. 1.  
ordinance of Man 477. 1.  
son of Man 67. 1. 83. 1.  
Man of sin 680. 2.  
Manger 196. 1.  
made Manifest 518. 1. 578. 2.  
Manifestation 477. 2.  
hidden Manna 876. 2.  
what Manner of man 773. 2.  
Many 463. 2. 904. 2.  
before Many 350. 1.  
punishment inflicted of Many 572. 1.  
Maranatha 566. 1.  
the Mark 644. 2.  
Mark in their right hand 916. 1.  
Market 157. 1.  
Marriage 49. 1. 106. 1.  
Marriage is honourable 767. 1.  
forbidding to Marry 696. 1.  
Mars-hill 406. 1.  
one is your Master 778. 2.  
be not many Masters 778. 1.  
a Matter 414. 2.  
in a Matter 670. 1.  
according to Matthew 3.  
a Measure 891. 1.  
in the Measure 625. 1.  
our Measure 587. 2.  
sat at Meat 130. 2.  
Meats 768. 2.  
Meditate 697. 1.  
spirit of Meekness 612. 1.  
Melita 433. 1.  
Melt with fervent heat 819. 1.  
Memorial 367. 1.  
after the manner of Men 466. 1. 564. 2.  
Mercy 113. 1.  
Mercy-seat 748. 2.  
Middle wall of partition 111. 2. 619. 1.  
in the Midst 264. 2.  
in the Midst of the throne 884. 1.  
Mightily 409. 1.  
Mighty men 892. 2.  
Mighty through God 587. 1.  
a Mile 32. 1.  
Milk of the word 792. 1.  
Minister 217. 1.  
Minister about holy things 286. 1.  
Ministry 662. 2.  
Ministers of the word 186. 2.  
Ministration 188. 2.  
Ministered to my want 552. 2.  
Minstrels 49. 2.  
Miracles 551. 2.  
Mischief 388. 1.  
not being Mixed 733. 1.  
cruel Mockings 758. 2.  
Moloch 356. 2.  
sum of Money 356. 1.  
thy Money perish with thee 523. 1.  
Money-changers 103. 2.  
Moon 898. 2.  
More 32. 2.  
More than— 444. 1.  
giveth More grace 782. 1.  
Morning star 879. 1.  
body of Moses 851. 1.  
Mote 40. 1.  
holy Mountain 807.  
Mourn 522. 2.  
Mourned 90. 1.  
Mouth speaking great things 913. 2.  
out of their Mouths— 902. 2.  
Multitude 260. 1.  
Multitude of the disciples 350. 1.  
some of the Multitude 414. 1.  
Murderers 420. 1.  
Mustardseed 236. 1.  
Myrrh 11. 2.  
Mystery 929. 2.  
Mystery of godliness 695. 1.  
Mystery of iniquity 682. 2.  
Mystery of his will 616. 2. 652. 1.  
a great Mystery 798. 1.   

N.  
Naked 734. 2.  
Name of the beast 916. 2.  
for the Name 846. 1.  
new Name 876. 2.  
number of the Name 916. 2.  
Named of him 652. 2.  
not so much as Named among the Gentiles 522. 1.  
Names 334. 1.  
Names of blasphemy 912. 1.  
call by their Names 301. 1.  
Names are not written— 913. 2.  
Nations 121. 2. 140. 1. 257. 2. 908. 1.  
all Nations 168. 2.  
Nature 548. 2.  
course of Nature 779. 2.  
by Nature children of wrath 549. 1.  
against Nature 549. 2.  
Natural face 773. 2.  
Nazarite 11. 2.  
Necessary 399. 2.  
Necessary uses 722. 2.  
Necessity 538. 2. 658. 1.  
New heaven and New— 818. 2.  
New man 797. 1.  
Next 144. 1.  
Next day 270. 2.  
Next sabbath 389. 2.  
Nicolaitans 874. 1.  
Nigh 490. 2.  
time is Nigh 855. 856.  
draw Nigh 743. 2.  
Noble man 278. 2.  
with a great Noise 819. 1.  
Novice 693. 2.  
was Numbered 335. 2.   

O.  
Oath which he swore 191. 2.  
Observed him 154. 1.  
Odour of a sweet smell 648. 2.  
Offence 60. 1.  
Offended 60. 1. 61. 1.  
Offering 628. 1.  
Offerings of God 256. 1.  
Officer 30. 1.  
Off-scouring 520. 2.  
anointing him with Oil 785. 1.  
of Old 849. 2.  
Old man 797. 1.  
On the well 278. 1.  
by One 485. 2.  
One to another 787. 1.  
One God 838. 2.  
I and my father are One 838. 2.  
these three are One 837. 2.  
One receiveth 539. 1.  
husband of One wife 692. 1.  
wife of One husband 693. 2.  
Onesiphorus 707. 1.  
Open 203. 1.  
put to Open shame 739. 1.  
Opened 734. 1.  
show Openly 291. 2.  
Operations 610. 2.  
Opportunity 647. 2.  
he that Opposeth 681. 2.  
Oppositions of science 704. 2.  
Oracles of God 450. 2.  
living Oracles 451. 1.  
Ordain 393. 1.  
Ordain Elders 393. 1.  
Ordain Elders in every city 394. 2.  
Ordained to eternal life 286. 2. 389. 2.  
before of old Ordained to this condemnation 849. 1.  
after the Order 740. 2.  
Ordinance of man 477. 1.  
Otherwise minded 647. 1.  
are Over you 673. 2.  
Overcharge 572. 1.  
Overseers 417. 2.  
Overshadow 18. 2.  
Ours 722. 2.  
his Own place 334. 2.  
his Own sheep 301. 1.  
his Own supper 132. 2. 334. 1.   

P.  
Pains of death 338. 1.  
Palace 637. 2.  
this man or his Parents 298. 1.  
in Part 572. 1.  
Partake not of other men's sins 701. 1.  
Partakers 704. 1.  
Partakers of the holy Ghost 738. 2.  
Partial 776. 2.  
without Partiality 780. 2.  
middle wall of Partition 111. 2. 619. 1.  
Passed through 758. 2.  
Passeover 129. 1.  
Pastor 552. 2.  
Patience of the Saints 920. 1.  
Paul 387. 2.  
Peace 780. 2.  
in Peace 566. 1.  
Peace of God 646. 2.  
follow Peace 781. 1.  
Peace I leave— 866. 1.  
make Peace 781. 1.  
Peacemakers 26. 1.  
Peaceable fruit 764. 2.  
Peculiar people 286. 1. 719. 2. 795. 1.  
Pieces of silver 131. 1. 413. 1.  
a Penny 891. 1.  
People according to the law 743. 1.  
many People's 904. 2.  
Peoples and kindred's 904. 2.  
son of Perdition 680. 2.  
Perfect 32. 2. 95. 1. 211. 2. 644. 1. 760. 2.  
be Perfect 593. 1.  
made Perfect 736. 1. 765. 1. 835. 2.  
Perfect work 773. 1.  
Perfect as pertaining to conscience 832. 2.  
Perfected praise 104. 1.  
Perfecting of the Saints 593. 2.  
Perfection 594. 1.  
fruit to Perfection 218. 1.  
bond of Perfectness 660. 1.  
Pergamus 875. 2.  
Perish 656. 1.  
Permission 532. 1.  
Perplexed 576. 1.  
Persecuted 576. 2.  
Persecutions 868. 1.  
many Persons 570. 1.  
respect of Persons 449. 1. 776. 1.  
Persuade 597. 1. 832. 2.  
Persuade men 578. 1.  
were Persuaded 758. 1.  
Peter 53. 2.  
first Epistle of Peter 788.  
second of Peter 807.  
Pharisees 239. 1.  
chief of the Pharisees 239. 1.  
Philemon 723.  
Philip the Tetrarch 198. 1.  
Caesarea Philippi 83. 1.  
Philippians 633. 635. 1.  
Philosophy 655. 2.  
Phylacteries 111. 1.  
they which Pierced 856.  
Pinnacle of the Temple 21. 1.  
in every Place 510. 1.  
Place of Scripture 361. 1.  
seven Plagues 921. 2.  
Plant 79. 2.  
Play 526. 1. 544. 2. 630. 1.  
Please 296. 1.  
Poor in spirit 210. 1.  
Possession 347. 2.  
golden Pot 748. 1.  
Potter's vessel 879. 1.  
Power 878. 2.  
in thine own Power 347. 2.  
Power over the nations 878. 2.  
Power of the world to come 739. 1.  
right hand of Power 134. 1.  
Power on her head 547. 2.  
Power and coming 812. 1.  
Power over fire 920. 2.  
Powers 499. 1. 651. 1.  
Powers of heaven 124. 1.  
deadly Poison 780. 1.  
Praetorium 320. 1.  
on the house to Pray 367. 1.  
Prayed him 278. 1.  
Prayer 209. 1. 402. 1.  
effectual Prayer 610. 2.  
Prayer of Faith 610. 2.  
Prayers 689. 1.  
Prayers of the Saints 888. 2.  
people Praying without 203. 2.  
Praying in the holy Ghost 853. 2.  
Preach 50. 2. 359. 1. 541. 1. 551. 2. 699. 2.  
Preach the Gospel 50. 1.  
Preach the word 359. 1.  
Preacher 444. 2.  
loveth to have the Preeminence 846. 2.  
Preparation 631. 1.  
Presbytery 381. 2.  
Preserve it 248. 1.  
Pressed in spirit 409. 1.  
Pressed upon him 147. 1.  
Pretence 637. 2.  
more Precious 773. 1.  
Price of blood 138. 1.  
kick against the Pricks 363. 1.  
kings and Priests 866. 2.  
a royal Priesthood 866. 2.  
Prince 348. 1.  
Princes of Judah 11. 1.  
Principalities 651. 1.  
Prison 800. 1.  
spirits in Prison 799. 1.  
Private interpretation 813. 2.  
Prize 539. 1.  
Profane person as Esau 764. 2.  
Profitable 583. 2.  
Profitable to men 721. 1.  
Promise of the Father 326. 2.  
Promised 260. 1.  
Prophecy 417. 2. 688. 1.  
to Prophesy 189. 2.  
Prophet of their own 716. 1.  
the Prophet 285. 1.  
false Prophet 914. 2.  
more than a Prophet 61. 1.  
Prophets 399. 2.  
false Prophets 121. 2.  
many false Prophets 828. 1. 829. 1.  
Propitiation 455. 2.  
Proselyte 14. 1. 111. 2. 275. 1.  
Proud 782. 1.  
Provide 55. 1. 699. 1.  
Proving 364. 2.  
Provoke 230. 2. 660. 2.  
easily Provoked 554. 1.  
Psalms 630. 1.  
Publicans 48. 1.  
Puff up 811. 1.  
Pulling down strong holds 587. 1.  
Pure 701. 1.  
to the Pure all things are Pure 717. 2.  
Pure religion 774. 2.  
Purnesse 580. 1.  
Purple 181. 1.  
according to his Purpose 479. 2.  
Purses 55. 1.  
Put away 249. 2.  
Put her away 8. 1.  
Put away her husband 165. 1.  
Put forth 50. 1.  
Putting him forward 414. 1.   

Q.  
had a Quarrel 154. 1.  
I come Quickly 855.   

R.  
Race 539. 1.  
Race set before us 763. 1.  
Racha 29. 2.  
Rachab 6. 2.  
Rachel weeping 11. 2.  
Railer 526. 2.  
Rain from heaven 392. 1.  
the Lord shall Raise 786. 1.  
Raised 485. 1.  
Raised up 388. 2.  
Reading 513. 1. 696. 2.  
Ready 583. 2.  
Ready to be revealed 501. 1.  
Reasonable service 497. 1.  
the Lord Rebuke thee 851. 1.  
Receive 487. 1. 687. 1.  
heaven must Receive 342. 1.  
Receive the holy Ghost 326. 2.  
Receive the things done in his body 578. 1.  
Received up 222. 1.  
Receivedst thy good things 245. 2.  
one Receiveth 539. 1.  
Recompense of their error 852. 1.  
Reconciled 29. 2.  
Red sea 758. 2.  
Redeem Israel 121. 2.  
that should Redeem Israel 828. 1.  
Redeeming the time 629. 1.  
Redemption 456. 2. 617. 1.  
Redemption of the body 479. 1.  
Redemption draweth near 813. 1.  
a Reed 945. 2.  
a bruised Reed 68 1.  
Refreshed my spirit 566. 1.  
times of Refreshing 341. 1.  
Regard not 744. 1.  
not Regarding 642. 1.  
Regeneration 96. 1.  
washing of Regeneration 275. 1.  
Reject 721. 2.  
Reign 867. 1.  
Reign on the earth 888. 2.  
Reign a thousand years 867. 2.  
Reign over the Gentiles 507. 1.  
Rejoice with them that Rejoice 497. 2.  
brother of low degree Rejoice 773. 1.  
Rejoicing 545. 1. 731. 1.  
pure Religion 695. 2. 774. 2.  
Remain 731. 2.  
while it Remained 347. 2.  
Remember 191. 2.  
Remission of sins 456. 1.  
Remit 326. 2.  
Remnant 487. 1.  
Remnant were affrighted 907. 1.  
Remove the wicked person 523. 1. 524. 1.  
Remphan 356. 2.  
Renew 739. 1.  
Renew to repentance 739. 1.  
Rend his clothes 134. 1.  
Rend off their clothes 403. 2.  
Repent 14. 2.  
Repentance 241. 1. 739. 2.  
vain Repetitions 35. 1.  
obtained a good Report 759. 2.  
Reproach you 298. 1.  
Reprobate 444. 2. 541. 2.  
them of Reputation 599. 1.  
of no Reputation 640. 2.  
Resist not evil 30. 2.  
in Respect 655. 1.  
have Respect 777. 1.  
Rest 677. 1. 731. 2.  
Restore 612. 2.  
Restore all things 88 1.  
Resurrection 107. 1.  
first Resurrection 939. 2.  
Resurrection of the dead 108. 1. 442. 1.  
Resurrection of the just 108. 1.  
Jesus and the Resurrection 405. 2.  
Return 120. 1.  
Revelation 559. 1. 862.  
Revelation of Christ 677. 1.  
Revealed 681. 1.  
ready to be Revealed 501. 1.  
with Reverence 641. 1.  
Reward 852. 1.  
I have Reward 538. 1.  
the Lord Reward 714. 1.  
a certain Rich man 245. 2.  
will be Rich 704. 1.  
Right hand of power 134. 1.  
Righteous Judge 713. 2.  
Righteous scarcely be saved 804. 2.  
Righteousness 442. 1. 476. 2.  
Righteousness by the law 442. 1.  
Righteousness by works 442. 2.  
of Righteousness 316. 1.  
counted— for Righteousness 605. 2.  
Riot 803. 2.  
Rioting 501. 2. 629. 1.  
Rising of the Sun 182. 1.  
Rivers 338. 2.  
thought it no Robbery 640. 1.  
Rock 83. 2.  
Rocks 893. 2.  
Rock that followed them 544. 2.  
Rod 521. 2. 523. 2. 612. 1.  
iron Rod 878. 2.  
beaten with Rods 589. 2.  
a Roman 422. 2.  
to the Romans 438.  
Romans will come 304. 1.  
Round about and within— 886. 1.  
Round about the throne 883. 1. 884. 2.  
Royal priesthood 866. 2.  
Rudiments 654. 1.  
Rule in— 662. 2.  
measure of the Rule 587. 2.  
same Rule 644. 2.  
them which have the Rule 768. 1.  
Rulers 49. 2. 151. 2.  
Rulers of the Synagogue 151. 2. 388. 1.  
Run 539. 1.  
so Run 539. 1.  
Running over 211. 2.  
Rust 37. 1.   

S.  
Lord of the Sabbath 67. 1.  
second Sabbath after the first 208. 1.  
Sackcloth 16. 2.  
Sacrifice 628. 1.  
Sacrifice of praise 769. 2.  
offered upon the Sacrifice 641. 2.  
remains no more Sacrifice 753. 1. 841. 2.  
Sad countenance 36. 2.  
Sadducees 83. 1.  
it hath been Said 30. 1.  
Saints 619. 2.  
ten thousand of his Saints 545. 2. 852. 2.  
Salt 162. 2.  
Salted with fire 162. 2.  
Salvation 56. 2. 500 2. 580. 1. 728. 2. 895. 2.  
common Salvation 501. 1.  
horn of Salvation 190. 2.  
Samaritan 296. 2.  
from Samuel 342. 1.  
Sanctify 301. 2. 748. 2.  
Sanctified 532. 2.  
Sardis 881. 1.  
Satan 85. 1.  
deliver to Satan 523. 1.  
Satan's seat 876. 1.  
Satisfy the flesh 656. 2.  
Save with fear 519. 2.  
Save the sick 786. 1.  
Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1.  
few Saved 895. 1.  
they that be Saved 794. 1.  
Saved in childbearing 690. 1.  
Saved from their enemies 760. 1.  
Saved, yet so as by fire 518. 2.  
Saving of the soul 754. 1.  
Saviour 348. 1.  
Saul 387. 2.  
a sweet Savour 628. 1.  
Scarcely 804. 2.  
School of Tyrannus 166. 2. 412. 1.  
Scoffers 817. 1. 820. 1.  
Scourge 263. 1.  
Scourging 422. 1.  
Scribes 74. 2. 151. 1. 291. 1. 513. 2.  
their Scribes 206. 2.  
Scrip 55. 1.  
Scriptures 152. 1.  
search the Scriptures 514. 1.  
Sea 218. 1. 257. 2. 894. 1.  
through the Sea 544. 1.  
way of the Sea 21. 2.  
Sea side 894. 1.  
Seal up— and write not 904. 1.  
as many as have not the Seal 901. 1.  
Sealed 626. 1.  
Sealed in their foreheads 894. 2.  
for a Season 682. 1.  
at a certain Season 281. 2.  
Seasons 333. 1.  
times and Seasons 672. 1.  
Second appearing 729. 2.  
Secret chambers 123. 2.  
See God 26. 1.  
Seek death 901. 1.  
it Seemed good 296. 1.  
Seen 34. 1.  
Seen God 832. 2.  
Selfwilled 782. 2.  
in yourselves 777. 1.  
Send 301. 2.  
so Send I you 326. 1.  
Send her away 81. 1.  
Sensual 853. 2.  
Sent unto him 213. 1.  
as my Father Sent me 878. 2.  
Separate 210. 1. 298. 1. 680. 1. 699. 1.  
Separated 597. 2.  
build the Sepulchers 229. 2.  
whited Sepulchers 114. 1.  
old Serpent 910. 1.  
Serpents 780. 1.  
like Serpents 902. 2.  
take up Serpents 182. 2.  
Servant of the Church 508. 1.  
Servant of Jesus 847. 1.  
Servant of sin 601. 2.  
Servants 92. 2. 538. 2.  
to be Served 805. 2.  
Served God with fastings 196. 2.  
Service 748. 1.  
Serving the Lord 497. 1.  
Set 794. 2.  
Set up false witness 134. 1.  
Seven spirits 866. 1. 884. 1.  
Seven thunders 904. 1.  
Shadow 654. 2.  
Shadow of change 773. 2.  
Shadow of death 192. 2.  
Shaken in mind 680. 1.  
suffer Shame 349. 1.  
seen his Shape 832. 2.  
use Sharpness 594. 1.  
Sheep 287. 1. 301. 1.  
Sheep-market 280. 1.  
Show the Lords death 132. 1.  
Show thyself to the priests 44. 1.  
Show of wisdom 656. 2.  
whose Shoes I am not— 17. 2.  
Shod 632. 1.  
Shortly come to pass 855.  
Shrines 413. 1.  
Shun 709. 1.  
Sharp sickle 920. 1.  
Sign 435. 1.  
Sign of the son of man 124. 2.  
Signs 350. 2. 915. 1.  
Silence in heaven 187. 1. 896. 1.  
first Simon 271. 1.  
Single eye 37. 2.  
Sin 752. 1.  
committeth Sin 831. 1.  
law of Sin 472. 2. 476. 1.  
man of Sin 680. 2.  
Sin to death 841. 1.  
of Sin 316. 1.  
Sin for us 578. 2.  
Sin not 625. 2.  
these— that ye Sin not 824. 2.  
if we say that we have no Sin 823. 1.  
Sin that doth so easily beset us 763. 1.  
Sins 830. 2.  
committed Sins 786. 2.  
some men's Sins are open before— 701. 2.  
Sinner 213. 1. 601. 2.  
Since 817. 2.  
Sincere milk 792. 1.  
elect Sister 843. 1.  
Sat 34. 2.  
Sat down with Abraham— 45. 1.  
Slain 891. 2.  
Sleight 624. 1.  
whom ye Slew 115. 2. 859.  
let them Slip 728. 1.  
Slumber 494. 1.  
Smell of sweet savour 628. 1.  
Smoke 902. 2.  
Smoke of her burning 804. 1.  
Smoking flax 68 1.  
Smote him 134. 2.  
Smyrna 874. 2.  
be Sober 719. 1.  
spiritually Sodom 856.  
Soft raiment 31. 2.  
Sojourn 354. 2.  
Sold under sin 470. 2.  
seemed to be Somewhat 599. 2.  
Songs 630. 1.  
if Sons than heirs 477. 1.  
a Sop 309. 1.  
Sorrow 192. 1. 554. 1.  
Sorrows 891. 2.  
the king was Sorry 76. 1.  
Soldier that kept him 436. 1.  
a good Soldier 688. 2.  
Soul 674. 1.  
Souls under the altar 856.  
Souls of those— slain 891. 2.  
Souls of men 935. 2.  
their Sound 490. 2.  
Sound in the faith 874. 1.  
Sounding brass 554. 1.  
I will not Spare 593. 1.  
Speak 765. 2.  
Speak against 69. 2.  
Speak evil of dignities 842. 651. 1.  
Speak the word 359. 2.  
Spear-men 425. 2.  
Spikenard 176. 1.  
Spirit 28. 2. 222. 1. 360. 〈◊〉 2. 674. 1. 800. 2.  
in the Spirit 591. 1. 862.  
by Spirit 679. 2.  
bound in the Spirit 417. 1.  
burned in Spirit 409. 1.  
pressed in Spirit 409. 1.  
my Spirit 782. 1.  
Spirit of God 804. 1.  
Spirit spoke 425. 1.  
Spirit speaketh expressly 817. 1.  
a Spirit or an Angel 425. 2.  
Spirit of slumber 139. 1.  
Spirit of meekness 612. 1.  
Spirit and power 515. 1.  
Spirits in prison 799. 1.  
seven Spirits 866. 1. 884. 1.  
Spiritual 222. 1. 513. 1. 551. 1. 612. 1. 853. 2.  
Spiritual Sodom 856.  
Spoil 654. 1.  
Spoils 742. 1.  
Spots in your feasts 524. 1.  
Sprinkling of the— 790. 1.  
Staff 55. 1.  
top of his Staff 758. 2.  
Staggered 460. 2.  
pray Standing— 34. 2.  
his Star 10. 2.  
a Star fall 900. 1.  
morningstar 879. 1.  
Star of Remphan 356. 2.  
Stars 869. 2. 898. 2.  
Stature 38. 1.  
unjust Steward 244. 1.  
Stiffnecked 357. 2.  
where is thy Sting? 565. 2.  
white Stone 876. 2.  
one Stone upon another 119. 1.  
such should be Stoned 296. 1.  
Storm of winds 149. 2.  
Straightway 206. 1.  
think it Strange 803. 1.  
Strange land 354. 1.  
Strangers 138. 2. 619. 2.  
Strangled 398. 1. 399. 2.  
Street 947. 2.  
corners of the Streets 34. 2.  
Stretched forth his hand 383. 1.  
Strife 784. 2.  
Striker's 806. 1.  
examine with Stripes 263. 2.  
Strong holds 587. 1.  
Stronger meat 736. 2.  
made Subject 478 1.  
bring into Subjection 540. 2.  
Subverting 397. 1.  
Substance 757. 1.  
Succourer of many 218. 1. 508. 1.  
Suffered in the flesh 803. 1.  
Sun 909. 1. 898. 2.  
Sun became black 892. 1.  
Sun, moon and stars 898. 2.  
let not the Sun go down 625. 2.  
Superfluity of naughtiness 525. 2.  
Superscription 107. 1.  
Superscription of his accusation 181. 1.  
Superstitious 406. 1.  
Supper being ended 309. 2.  
Lord's Supper 132. 2.  
his own Supper 132. 2.  
Supplications 689. 1.  
I Suppose 329. 2. 532. 2.  
make— Sure 811. 2.  
Sure mercies 389. 1.  
Swear by the Temple 112. 2.  
Sweat like drops of blood 260. 2.  
great Swelling words 853. 1.  
Swine 46. 2.  
Sword 19 1.  
a Sword shall pierce— 196. 1.  
Synagogue 34. 2.  
ruler of the Synagogue 151. 2. 388. 1.  
put out of the Synagogue 298. 1.  
Synagogue of Satan 875. 1.   

T.  
Tabernacle of Moloch 356. 2.  
Tabernacle of witness 357. 1.  
Table 103. 1.  
his Tail 910. 1.  
in their Tails 902. 2.  
Take to thee 7. 1.  
Take that is thine 210. 2.  
made to be Taken 815. 1.  
Tamed 780. 1.  
will not Tarry 752. 1.  
Taste not 656. 1.  
Taught of God 286. 2. 670. 2. 832. 2.  
Taxed 195. 1.  
Teach 551. 2.  
Teach in Synagogues 50. 2.  
Teachers 551. 1.  
Tear 162. 1.  
Tell no man 42. 1.  
Temperance 427. 2.  
Temperate 539. 1.  
Tempest 815. 2.  
captains of the Temple 260. 2.  
gold of the Temple 112. 2.  
veil of the Temple 264. 2.  
swear by the Temple 112. 2.  
defile the Temple of God 518. 1.  
sitteth in the Temple of God 682. 1.  
Temple of the Tabernacle 921. 1.  
lead into Temptation 35. 2.  
Tempt the Lord 21. 1.  
Tempted 668. 1. 729. 1. 758. 2. 759. 2.  
that ye may be Tempted 875. 2.  
Tenth of the spoils 742. 2.  
Terrifying by letters 586. 2.  
Testament 1. 2.  
Testified 409. 1.  
Testimony of Jesus 865. 1.  
for a Testimony 44. 1.  
Tetrarch 198. 1.  
giving of Thanks 628. 1. 689. 2.  
at thy giving of Thanks 559. 1.  
That it might— 8. 1.  
That seeing— 149. 1.  
into the Theatre 564. 2.  
a Thief in the night 808. 820. 2.  
Thiefs 104. 1. 139. 1.  
Thence 432. 1.  
Theophilus' 187. 1.  
Therefore 214. 2. 291. 2.  
Theudas 121. 1. 348. 2. 828. 1.  
They shall call— 8. 2.  
They may receive— 244. 2.  
Think 17. 1. 520. 1. 555. 2.  
Third time 592. 1.  
Third part of the sea 898. 2.  
Third part of the sun— 897. 2.  
This 348. 1.  
Thongs 422. 1.  
a Thorn in the flesh 591. 2.  
Thought 179. 2.  
Thoughts 449. 1. 478 1.  
evil Thoughts 80. 1.  
ten Thousand of his Saints 85. 2. 555. 2. 852. 2.  
a Thousand years 940. 1.  
hundred forty four Thousand 895. 1.  
Three days and Three nights 71. 1.  
Three Taverns 435. 2.  
Threescore and fifteen 455. 1.  
took him by the Throat 93. 2.  
Throne 924. 2.  
Throne of God and of the Lamb 947. 1.  
Throne of grace 734. 2.  
Throne of Satan 876. 1.  
Thrones 650. 1.  
Thunders 364. 1. 904. 1.  
Thunders and voices 307. 1.  
Thus 278. 1.  
Thyatira 877. 1.  
the rest in Thyatira 869. 2.  
Time no longer 904. 1.  
Time of figs 167. 1.  
Time of incense 187. 1.  
in his Time 682. 1.  
at this Time 485. 1.  
Times of the Gentiles 256. 1.  
Times and seasons 672. 1. 820. 2.  
Timotheus 367. 1. 685. 1. 705. 1.  
Tinkling 554. 1.  
one Tittle 29. 1.  
Titus 715. 1.  
Together 334. 1.  
out of the Tombs 46. 2.  
speak with Tongues 553. 1.  
diversities of Tongues 552. 2.  
Took not on him— 729. 2.  
Torment 151. 1. 523. 2.  
Tormented 900. 1.  
grievously Tormented 44. 2.  
Tormentors 93. 2. 151. 1.  
Tortured 758. 2.  
Touch not 655. 2.  
Town-clerk 414. 2.  
Toil 38. 2.  
Trample 40. 1.  
Trampled on the Son of God 753. 1. 841. 1.  
Trance 367. 2. 495. 1.  
Transferred in a figure 470. 1.  
Transgressor 602. 2.  
Trees 894. 2.  
cast a Trench 253. 1.  
Tribute to Caesar 168. 1.  
Tribute-money 89. 1.  
Troubled 304. 1. 680. 1.  
Troubled on every side 576. 1.  
True 288. 2. 881. 2.  
Truth 81. 2. 449. 1. 555. 2.  
Truth which is after godliness 695. 2.  
pillar and ground of Truth 694. 1.  
do not the Truth 823. 2.  
sound a Trumpet 34. 1.  
seven Trumpets 897. 1.  
Turn away ungodliness 495. 2.   

V.  
Vain 665. 1.  
Vain conversation 68 2.  
run in Vain 600. 1.  
Vanity 478 2. 853. 2.  
Variableness 773. 2.  
Vaunteth not 554. 2.  
Veil of the Temple 264. 2.  
Vengeance 435. 1.  
Vessel 104. 1.  
chosen Vessel 793. 2.  
his Vessel 669. 1.  
Vials 888. 2.  
in Victory 565. 1. 68 2.  
fruit of the Vine 133. 2.  
suffer Violence 61. 2.  
Viper 435. 2.  
generation of Vipers 832. 2.  
Virtue 810. 2.  
Visible and invisible 651. 1.  
Vision 188. 1. 425. 1.  
Vision by night 425. 1.  
Visit the Gentiles 397. 1.  
Visit the fatherless 774. 2.  
day of Visitation 795. 1.  
Unawares brought in 600. 1.  
Unbelievers 124. 1.  
Unbelieving 874. 1.  
as Uncertainly 540. 1.  
Unchangeable 743. 2.  
become Uncircumcised 533. 2.  
Unclean 532. 2.  
Uncleanness 625. 2. 666. 1.  
Unction 368. 2.  
Unction from the holy one 130. 2.  
keep Under 540. 2.  
Under the altar 891. 2.  
Under her feet 909. 2.  
Understand 704. 1. 629. 2.  
Understand not 850. 2.  
let him that hath Understanding— 916. 2.  
without Understanding 446. 2.  
hard to be Understood 820. 1.  
Unequally yoked 580. 2.  
Ungodly 849. 2.  
Unjust steward 243. 1.  
Unknown God 407. 2.  
Unlearned 558. 2.  
Unleavened bread 177. 2.  
Unprofitable servant 68 2. 247. 1.  
Unprofitable works 68 2.  
Unquenchable fire 18. 1.  
Unreasonable 684. 1.  
Unrighteous Mammon 113. 2. 244. 1.  
Unrighteousness 245. 1. 446. 1.  
Unruly 673. 2. 842. 1.  
Unseemly 555. 1.  
Unspotted from the world 774. 2.  
Unstable 820. 1. 840. 1.  
Unthankful 189. 1.  
Unwise 629. 2.  
Voice 307. 1. 364. 1.  
heard his Voice 832. 2.  
know my Voice 287. 1.  
Voices 307. 1.  
Voices and thunderings— 897. 1.  
great Voices in heaven 904. 1. 907. 2.  
Voluntary humility 655. 1.  
Vow 409. 1.  
Upholding 727. 1.  
Upper chamber 333. 1.  
turned the world Upside down 405. 2.  
as from Us 680. 1.  
the Using 656. 1.  
Usury 92. 2.  
Utter 74. 2.  
Utterance 512. 1.   

W.  
Way of the sea 21. 2.  
Ways 773. 2.  
Ways of unrighteousness 852. 1.  
Wait 477. 2.  
Walk worthily 832. 2.  
I must Walk 227. 2.  
Walking after their own lusts 817. 1.  
Wall 945. 1.  
of her Want 168. 2.  
wax Wanton 699. 2.  
War a good Warfare 688. 2.  
weapons of our Warfare 586. 2.  
men of War 263. 1.  
Wars and fightings 784. 1.  
Was, and is not 858.  
Wash 157. 2.  
Wash hands 79. 1.  
Washed 309. 1.  
Washed in his blood 866. 2.  
Washing of regeneration 275. 1.  
a Watch 261. 1.  
keep Watch 196. 1.  
Water and blood 323. 2.  
came by Water and blood 837. 1.  
baptise with Water 17. 1. 332. 1.  
born of Water 275. 1.  
by Water 801. 1.  
living Water 278. 1.  
a Wave driven by the wind 773. 1.  
Weak 398. 2. 535. 1. 608. 1.  
Weakness of the flesh 466. 2.  
Weary me 250. 1.  
Wearied 764. 1.  
Wedding garment 106. 1.  
Weeping 45. 2.  
Weight of glory 576. 2.  
lay aside every Weight 763. 1.  
letters Weighty 586. 2.  
Went and preached 800. 2.  
What have I to do with thee? 272. 1.  
Where it ought not 123. 1.  
Wherefore 463. 1.  
in Which 820. 1.  
White raiment 882. 1.  
your Whole spirit 674. 1.  
Why could not— 162. 2.  
that Wicked 680. 2. 683. 1.  
Wickedness 801. 1.  
Widows 698. 1.  
a sister a Wife 508. 1. 698. 1.  
Wild honey 16. 2.  
Wiles of the devil 624. 2.  
Will 139. 1.  
his Will 710. 1.  
Will of the flesh 269. 2.  
Will of man 269. 2.  
Will do 286. 2.  
for I Will 232. 1.  
Will he give— 40. 2.  
sin Wilfully 752. 1. 84●. 2.  
Willingly 538. 1. 818. 1.  
Will-worship 655. 2.  
Wine of wrath 139. 1. 919. 2.  
Wine mingled with mirth 139. 2.  
under her Wings 237. 1.  
Winked at 456. 1.  
Wise 513. 2.  
Wise men 10. 1.  
Wisdom 513. 2.  
here is Wisdom 919. 2.  
Wisdom of the just 188. 1.  
Wisdom justified of her children 62. 2.  
Witchcraft 611. 2.  
Withdrawn ●60. 1.  
Withdrew 602. 2.  
trees who●e fruit Withereth 852. 1.  
Withholdeth 682. 1, 2.  
Within 48. 1.  
they Without us 760. 2.  
Witness 881. 1.  
tabernacle of Witness 357. 1.  
Witnesses 763. 1.  
two Witnesses 906. 1.  
before many Witnesses 704. 1.  
three beat Witness 837. 2. 838. 1.  
Woe, Woe, Woe, 899. 1.  
second Woe 907. 1.  
Wolves 614. 1.  
Woman fled into the wilderness 910. 1.  
separated from my mother's Womb 597. 2.  
Wondered after the beast 913. 1.  
Wonders 552. 1.  
Wood, hay, stubble 518. 1.  
Word 11. 2. 186. 1. 652. 2.  
by Word 680. 1.  
preach the Word 359. 1.  
Word of God 301. 2. 696. 2. 734. 1. 818. 1.  
unto whom the Word of God came 301. 1.  
Work 610. 1. 640. 1. 760. 1.  
a good Work 692. 1.  
Work redemption 456. 2.  
if any— not Work, let him— 684. 2.  
Works 455. 1.  
good Works 720. 1.  
Works of God 286. 1.  
Worketh 682. 2.  
effectually Worketh 666. 2.  
Working— to do 840. 1.  
World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2.  
all the World 120. 1. 122. 1. 19●. 1.  
this World 513. 1.  
in this World 70. 2.  
before the World began 716. 1.  
from the creation of the World 433. 1.  
World to come 738. 2.  
a World of iniquity 779. 2.  
World of the ungodly 801. 1.  
Worm wood 898. 2.  
Worship 42. 1.  
Worship at the feast 307. 1.  
Worshipped 681. 2.  
a Worshipper of Diana 414. 2.  
Worshippers 367. 1.  
Worthy 697. 2.  
counted Worthy 699. 2.  
Worthy of death or of bonds 430. 1.  
not Worthy of life 286. 2.  
walk Worthily 832. 2.  
I Would 611. 1.  
what ye Would 471. 2.  
Would 536. 2.  
Wounded to death 919. 1. 915. 1.  
Wrath 625. 2.  
Wrath to come 15. 1.  
Wrath of the Lamb 8●3. 2.  
Wrist 156. 2.  
Written with my own hand 1●4. 1.  
Written in heaven 765. 1.  
Written within and on the backside 887. 2.  
Wrought 98. 1.   

Y.  
Yea and nay 570. 1.  
a Year ago 583. 2.  
after two Years 527. 2.  
fourteen Years after 599. 1.  
four hundred Years 354. 1.  
a thousand years 867. 2.  
unequally Yoked 580. 2.  
Young men 178. 1.  
Younger 260. 2. 718. 1.   

Z.  
Zacharias son of Barachias 114. 2.  
Zeal 784. 2.  
bitter Zeal 779. 1.  
Zelots 54. 2.    

Places of the Old Testament incidentally explained.  

Genesis  Chap. ver. Pag. col. II. 4. 6. 1. VI 2. 801. 1.  3. 799. 1.  5. 80. 1. 801. 1.  11. 524. 2. IX. 27. 270. 1. XIV. 1. 22. 2. XXI. 9 544. 2. XXXVII. 2. 6. 1. 
Exodus  VII. ● 190. 1. IX. 14, 15. 486. 2. XX. 9, 10. 48. 2. XXVIII. 3. 223. 1. XXXI. 2. 223. 1. XXXII. 6. 544. 2. 
Numbers  XI. 17, 25, 26, 29. 223. 2. XXII. 37. 798. 2. 
Deuteronomie  XXIX. 3. 710. 1. XXXIII. 2. 852. 2. XXXIV. 9 700. 1. 
Josua  XII. 23. 22. 2. 
Judges  XIV. 6. 223. 2. XVII. 2. 134. 1. 
Ruth  III. 1. 731. 1. 
I. Samuel  IU. 21. 269. 2. X. 6. 223. 2. XVIII. 10. 190. 1. XX. 25. 883. 2. 
II. Samuel  XVII. 23. 138. 1. XXIV. 1. 244. 2. 
I. Kings  VIII. 31. 134. 1. 
II. Kings  I. 8. 16. 1. II. 9 699. 2. IV. 16. 485. 1.  42. 55. 2. IX. 11. 190. 1. 
I. Chron.  III. 17. 6. 2. 
Ezra  X. 1. 116. 1. 
Job  II. 4. 187. 2. XII. 18. 233. 2. 
Proverbs  X. 12. 787. 1. XI. 18. 7. 2. XX. 21. 18. 1. XXVIII. 5. VIII.  XXVII. 1. 782. 2. XXIX. 24. 134. 1. 
Ecclesiastes  IU. 14. 6. 1. VIII. 11. 186. 1. 
Canticles  III. 11. 667. 2. 
Isaiah  VI. 9, 10. 149. 1. VII. 13, 14. 8. 2. 21. 2. VIII. 16. 736. 1. IX. 1. 21. 2. XXVIII. 16. 793. 1. XXXIII. 18. 514. 1. XXXV. 8. VIII.  XL. 5, 6, 7. 15. 1.  13. 515. 2. XLI. 15. 18. 1. LIII. 1. 710. 1. LIV. 13. III.  LXV. 1. 59 1. 
Jeremiah.  I. 5. 122. 1. IV. 11. 18. 1.  16. 122. 1. XXXI. 32. 744. 1.  34. III.  XLIV. 19 525. 2. 
Ezechiel  XI. 19 VIII.  XVI. 12. 667. 2. XXIII. 44. 667. 2. XXIV. 17. 36. 1. 49. 2. 
Daniel  VII. 9 883. 2. VIII. 10. 124. 1. 
Hoseah  II. 19 112. 2. IV. 12. 407. 1. 
Joel  II. 17. 117. 2.  28. II.  
Amos  V. 26. 356. 2. 
Habakkuk  I. 5. 389. 2. 
Haggai  II. 5. IX.   7. 477. 2. 
Zechariah  III. 1. 851. 1.  8. 192. 1. IV. 10. 866. 1. VI 12. 192. 1. XIII. 14. 16. 2. XIV. 5. 852. 2. 
Malachi  III. 17. 795. 1. IV. 5, 6. 87. 1. 88 1.   187. 2. 
Tobit  III. 1. 138. 1. 
Ecclesiasticus  XVI. 14. 244. 2. XLVIII. 14. 189. 2. L. 15. 187. 1.  

A Note of some few places in Ancient Writers occasionally corrected.  
Alexander Aphrodis 445. 1.  
Aristeas 131. 1.  
Aristophanes' 95. 1.  
Cebes Tab. 716. 2.  
Chalcidius 10. 2.  
Cyrillus Hierosol. Catech. 701. 2.  
Digest. 130. 1, 2.  
Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68 1. 88 1. 89. 1. 104. 1. 130. 2. 154. 1, 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1, 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2.  
Liturgy Graec. 69. 1.  
Menolog. 876. 1.  
Origen apud Euseb. 874. 1.  
Phavorinus 88 1. 89. 1. 99 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1.  
Ptolemie 803. 2.  
Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1.  
Stephanus Byzant. 853. 1.  
Strabo 17. 1.  
Suidas 521. 1.  
Targum Hierosolym. 485. 1.  
Tertullian Scorpiac. 834. 2.  
De Bapt. 491. 1.  
De Resurrect. Carn. 491. 2.  
Theophylact 670. 1.  
Thomas Magister 103. 2.  
Zenobius 178. 2.    

A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane, London.  

Books written by Dr. Hammond, and printed for Richard Royston, and Richard Davis.  
A Paraphrase and Annotations upon all the books of the New Testament by Hen. Hammond, D. D. in fol. the second Edition enlarged.  
2. A Paraphrase & Annotations upon the books of the Psalms briefly explaining the difficulties thereof, by Hen. Hammond D. D. fol. new.  
3. The Practical Catechism, with other English Treatises, in two volumes in 4.  
4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scriptures & Primaeva Antiquitate ad●truuntur, contra sententiam D. Blondelli & aliorum in 4.  
5. A Letter of Resolution of six Queries in 12.  
6. Of Schism. A defence of the Church of England against the exceptions of the Romanists, in 12.  
7. Of Fundamentals in a notion referring to practice, in 12.  
8. Paraenesis, or a seasonable exhortation to all true sons of the Church of England, in 12.  
9 A Collection of several Replies and Vindications published of late, most of them in defence of the Church of England, now put together in four volumes. Newly published, in 4.  
10. The Dispatcher Dispatched, in Answer to a Roman Catholic Book, entitled Schism Dispatched, in 4. new.  
11. A Review of the Paraphrase and Annotations on all the Books of the New Testament, with some additions and alterations, in 8.  
12. Some profitable directions both for Priest and people, in two Sermons in 8. new.   

Books and Sermons written by J. Taylor D. D.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Course of Sermons for all the Sundays of the year; together with a discourse of the Divine Institution, Necessity, sacredness and Separation of the Office Ministerial, in fol.  
2. The history of the Life and Death of the Ever-blessed Jesus Christ, third Edition in fol.  
3. The Rule and Exercises of holy living, in 12.  
4. The Rule & Exercises of holy dying, in 12.  
5. The Golden Grove, or, A Manual of daily Prayers, fitted to the days of the week, together with a short Method of Peace and Holiness, in 12.  
6. The Doctrine and Practice of Repentance rescued from popular Errors, in a large 8. newly published.  
7. A Collection of Polemical and Moral discourses, in fol. newly reprinted.  
8. A Discourse of the Nature, Offices and Measure of Friendship, in 12. new.  
9 A Collection of Offices or forms of prayer fitted to the needs of all Christians, taken out of the Scriptures and Ancient Liturgies of several Churches especially the Greek, together with the Psalter or Psalms of David after the King's Translation, in a large octavo newly published.  
10. Ductor Dubitantium, or Cases of Conscience, fol. in two vol. Now in the Press.   

Books written by Mr. Tho. Pierce Rector of Brington.  
THe Christians Rescue from the grand error of the heathen, touching the fatal necessity of all events, in 5. Books in 4. new.  
The new Discoverer Discovered, by way of Answer to Mr. Baxter, with a rejoinder to his Key for Catholics and Disputations about Church-government. 4. new.  
The Sinner Impleaded in his own Court, whereunto is added the grand Characteristick whereby a Christian is to be known, in 12. newly printed.  
The Lifelesnesse of Life on the hither side of Immortality, with a timely caveat against procrastination.   

Books in fol.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiae Anglicanae Suspiria, The Tears, Sighs, Complaints, and Prayers of the Church of England: setting forth her former Constitution, compared with her present condition; also, the visible Causes, and probable Cures of her Distempers, by John Gauden D. D. of B●cken in Essex. fol. new.  
Fifty Sermons preached by the Reverend and Learned Jo. Donne D. D. in fol.  
The history of the Church of Scotland by Dr. Spotswood Archbp. of St. Andrews. fol.  
A Commentary upon all the Books of the Old Testament, viz.  
1. Upon the Pentateuch or five books of Moses in one volume, in fol.  
2. Upon the Historical part from Joshua to Esther, in fol.  
3. Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomon's Song.  
4. Upon all the Prophets both great and small, 4. volumes, by John Mayer D. D. sold by Rich. Royston at the Angel in Ivy-lane.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacra, or a collection of Posthumous Lectures, delivered at St. Paul's & at St. Giles his Church, by the Right Reverend Father in God Lancelot Andrews, Lord Bishop of Winchester, in fol. new.  
The Works of that late Reverend and Learned Divine Mr. Jos. Mead collected together in one volume fol. now in the press, with many additions never before printed.  
Coena quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The new Enclosure broken down, or the Lord's supper laid open in common, lately printed in 4. and now reprinting in fol. with large Additions, by Will. Morrice Esq. of Worrington in Devon.   

Books in 40.  
The Law of Laws, or the excellency of the Civil Law, by Dr. Robert Wiseman, 4.  
The plain man's sense exercised to discern both good and evil; or a discovery of the errors, heresies, and blasphemies of these times, and the toleration of them, by Will. Lyford B. D. 4.  
The Magistrate's authority, a Sermon, 4.  
His defence of the Ministry 4.  
The persecuted Minister, or a defence of the Ministry and the Church, by J. Langly Minister of the Gospel 4. new.  
Certamen Religiosum, or a Conference betwixt the late King Charles and the Lord Marquis of Worcester concerning Religion, by Chr. Cartwright B. D. 4.  
The Royalists defence printed at Oxon. 4.  
The Regal apology printed at Oxon. 4.  
Bishop bramhall's fair warning against the Scotch Discipline 4.  
Sacro-sancta Regum Majestas by the Archbishop of Tuam 4. printed at Oxon.  
Doctor Stewards answer to Fountain's letter 4.  
Doctor Fern's Sermon at the Isle of Wight.  
Episcopacy and Presbytery asserted by Dr. Ferne, 4.  
Six excellent Sermons by Mr. Willan Vicar of Hoxne, 4.  
A full Answer to a Declaration of the House of Commons concerning no more addresses to the King, 4.  
The Exemplary lives and Memorable acts of the 9 most worthy women of the world, 3. Jews, 3. Gentiles, 3. Christians, by Tho H●ywood 4.  
A Discourse of the state Ecclesiastical 4.  
An Expedient for composing differences in religion, 4.  
The Quakers wild questions objected against the ministers of the Gospel and many Sa●ed Acts and Offices of Religion, by R. Sherlock B. D. and Minister of the Gospel 4.  
Notes upon some passages of Scripture by Francis Gregory of Oxon 4.  
A pathetical persuasion to pray for the peace of Jerusalem, by Dr. Griffith 4.  
Sir Robert Philmores' advertisement touching Witches to the Jurymen of England 4.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a Treatise of self-denial 4.  
The Image unbroken, or a vindication of his Majesty's book entitled A Portraiture of his Sacred Majesty in his solitudes and sufferings, in 4. by B. Bramhall in a reply to Milton.  
Certain Sermons and Letters of defence by Dr. maine 4.  
The Shepherd's Oracle, by Fr. Quarles,  
New Distemper, by Fr. Quarles,  
Loyal Convert, by Fr. Quarles,  
Solomon's recantation by Fr. Quarles,  
Virgin Widow, by Fr. Quarles,  
The Refuter Refuted, or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended, against the Impertinent Cavils of Mr. Henry Jeanes Minister of God's word at Chedzoy in Somersetshire, by a third person. newly extant, 4.  
The Dippers dipped, or, the Anabaptists Ducked and Plunged over Head and Ears, the seventh Edition, by Daniel Featley, D. D.   

Books in large 80.  
Nomenclatura brevis by Mr. Gregory of Westminster 8.  
Etymologicum Parvum in usum Scholae Westmonasteriensis, 8.  
Examen Historicum, or an Examination of the mistakes, falsities, and defects in some modern Histories, by Dr. Peter Heylin.  
Reliquiae Sacra Caroli●ae, or the Works of that Great Monarch & Glorious Martyr King Charles the first, 8. with a short view of his life and death.  
An Essay upon Statius, or the five first Books of Pub. Papinius Statius his Thebais, by T. Stephen's Schoolmaster in St. Edmundsbury, 8.  
Balzack● Letters the fourth part, 8.  
Enchiridion of Fortifications, or a handful of knowledge in Martial affairs, Demonstrating both by Rule and Figure, (as well Mathematically by exact Calculations, as Practically) to fortify any body either Regular or Irregular, how to run Approaches, to pierce through a Courterscarp, to make a Gallery over a Mote, to spring a Mine, etc. with many other notable matters belonging to War, useful, and necessary for all Officers, to enrich their knowledge and practice.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O●, the History of Animals as they are useful in Physic and Chirurgery, by Dr. Schroder, 8. new.  
A treatise of divine providence by the Bishop of Dur●sme 8.  
A Discourse of auxiliary beauty or artificial handsomeness betwixt two Ladies in point of conscience, 8.   

Small 80.  
Anglicisms Latinized by Mr. Willis Schoolmaster, in usum Scholae Bristoliensis 8.  
Mercurius Rusticus, or the Country's complaint against the plunderings and defacing of Churches by the late Oliver Cromwell & several sectaries, 8.  
Judicium Universitatis Oxoniensis, etc. 8.  
Several pieces of Mr. Richard Gove Minister of the Gospel viz.  
1. The Communicants Guide, or Instructions to young and old how they may receive the Lords Supper worthily.  
2. Pious thoughts vented in pithy Ejaculations, 8. new.  
3. The Saint's Hony-comb 8.  
An Excellent new piece lately published entitled the Art of Oratory for young students 8. new.  
Vulgar errors in practice censured, 8. new.  
The Catechism of the Church of England paraphrased by R. Sherlock, B. D.   

Books in 12.  
The Grand conspiracy of the members against the mind, of the Jews against their King, in 4 Sermons by Jo. Allington, 12.  
Contemplation of heaven, or a descant upon the Prayer in the Garden, by Tho. White Gent.  
Mr. Lyfords Legacy, or a help to young people for the worthy receiving of the Lords Supper 12.  
An Examination of Tilenus before the Triers in Utopia.  
The Calvinists Cabinet unlocked, in an Apology against Mr. Baxter, in vindication of the former Examination, by the same Tilenus' Junior, 12. new.  
Certain Considerations of present Concernment, touching this Reformed Church of England, by H. Ferne, D. D. 12.  
A Compendious discourse upon the Case, as it stands betwixt the Church of England and the Church of Rome on the one hand, and again betwixt the same Church of England and those congregations that have divided from it on the other hand, by H. Ferne D. D.  
Doctor Cousin's Devotions, 12.  
Hobbs Philosophical Elements 12.  
Sir George Stroudos discourse of Holy Love, 12.  
Rosses Observations on Hobbs Leviathan 12.  
Quarles Roa●erges and Barnabas, or wine and oil for afflicted souls, 12.  
The Mystery of Jesuitism the second part 12.  
Banquet Jests new and old by the Old Arch●e 12.  
The Saint's Legacy, or a Collection of the promises, 12.  
The Holy life and death of the Lady Lettuce Vicountess Falkland, 12.  
Motives for Prayer upon the 7. days of the week, by Sr. R. Baker Knight.  
Christ's Commination against Scandalisers by Jo. Tombs.  
Devotion digested, by Peter Samwayes.  
Amesii Antisynodalia 12.  
Imago Regis Caroli, 12. etc.  
Reliquiae Sacrae Carolinae, or the works of King Charles in a small volume, 24.  
The Mystery of Jesuitism, displaying the pernicious maxims of the late Casuists, 12.  
White salt, or a sober correction of a mad world in some well wishes to goodness, by Jo. Sherman, B. D. 12.    

A CATALOGUE of Books printed for, and to be sold by Richard Davis at his shop near Oriall College in Oxford.  
A View of the Threats and Punishments recorded in Scripture, Alphabetically composed, with some brief observations upon several texts, by Zach. Bogan of C. C. C. in Oxon, 8.  
— The Mirth of a Christian Life, and the sorrows of a wicked Life, 8.  
Fides Apostolica, or, A discourse asserting the received Authors and Authority of the Apostles Creed: together with the grounds and ends of the composing thereof by the Apostles, the sufficiency thereof for the Rule of faith, etc. With a double Appendix, 1. Touching the Athanasian, 2. The Nicene Creed. by George Ashwell B. D. 8.  
Ailmeri Musae Sacrae, seu Ionas, Jeremiae Threni, & Daniel Graece redditi carmine, 8.  
Ad Grammaticen ordinariam supplementa quaedam. Editio 2. multis auctior. 8.  
A Guide to the Holy City, or Directions and Helps to an Holy life, by John Reading B. D. 4.  
Theses quadragesimales Philosophiae, Novae, in Scholis Oxonii Publicis, à Carolo Potter, 12.  
Contemplationes Metaphysicae, Authore Georgio Ritscheli Bohemo, 8.  
Aditus ad Logicam, Authore Samucle Smith, 8.  
Elementa Log. Authore Edw. Brerewood, 12.  
Johan. Buridani Quaestiones in octo Libros Politicorum Aristotelis, 4.  
Robert. Baronii Philosophia Theologiae ancillans, Edit. nova. 12.  
Rob. Baronii Metaphysica, Edit. nova, 12.  
The hurt of sedition, by Sr. John Check. 4.  
The Christian Race, a Sermon on Heb. 12. 1. by Tho. Barton, 4.  
A Sermon on 2d of Tim. c. 3. v. 1, 2, 3, 4, 5. by Will. Chillingworth, 4.  
A funeral Ser. on Phil. 1. 23. by Joh. Millet, 4.  
A funeral Sermon on 1 Cor. 7. 29, 30, 31. by Tho. Hauskins, 8.  
A Nomenclator of such Tracts and Sermons as have been printed or translated into English upon any place or book of the Scripture, now to be had in the Public Libr. in Oxford, by Jo. Vernevill, 12.  
The Vaulting-Master, or the Art of Vaulting illustrated with 16 brass figures, by Will. Stoaks 4.  
Ramus Olivae, Concio habita ad Clerum in Templo Beatae Mariae Oxon. 8. Junii pro inchoando Termino. A Job. Wall, T. D. & Col. Aedis Christi Praebendario, 8.  
A brief Treatise touching the preservation of the Eyesight, by Walter Baley, sometimes Fellow of N. Coll. Regius Professor in Physic, and Physician to Queen Elizabeth, 8.  
Essays and Observations, wherein many of the humours and diseases of the age are discovered and characterized, by a student in Theology 8.  
Porta Mosis, sive Dissertationes aliquot à R. Mose, Maimonide, nunc primum Arabicè prout ab ipso Authore conscriptae sunt, & Latinè editae. Unà cum Appendice Notarum Miscellanea, opera & study Edvardi Pocockii, Linguae Hebr. & Arab. in Acad. Oxon. Professoris 4.  
Idea Trigonometriae demonstratae. Item Praelectio de Cometis. Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta, Authore Setho Wardo, in Acad. Oxon. Astronomiae Professore Saviliano. 4.  
— In Thomae Hobbii Philosophiam exercitatio Epistolica, 8.  
Dolphi Phoenicizantes, etc. Authore Edm. Dickinsono, Med. Doc. & Mertonensis Coll. Socio, in 8.  
Logicae Artis Compendium, Authore Rob. Sanderson, Coll. Lincoln. in alma Oxoniensi quondam Socio, & in cadem Academia Sacrae Theol. postea Professore Regio. Edit. 5a. 12.  
A Paraph. on Habakkuk, by Dr. Stoaks 4.  
A Christian Legacy, viz.  
1. A preparation for Death, etc. by Edward Hyde, D D. 12.  
2. A Consolation against Death, etc. by Edward Hyde, D. D. 12.  
Christ and his Church: or Christianity explained, under 7. Evangelical and Ecclesiastical Heads: With a Justification of the Church of England according to the true principles of Christian Religion, and Christian Communion, 4. 1658.  
— A Christian Vindication of Truth against Error, concerning 7. Controversies; most between the Church of England and the Romanists, in 12. new.  
Ri●. Gardiner Herefordensis, Specimen Oratorium, 12.  
The City Match, 4. both long since written by J. M. St. of Ch. Ch. Oxon.  
The Amorous War, 4. both long since written by J. M. St. of Ch. Ch. Oxon.  
Ovid's Invective against Ibis translated into English Verse, and the Histories therein briefly explained with Natural, Moral, Poetical, Political, Mathematical, and Theological Applications: by Jo. Jones, Teacher of a private School in Hereford, 8.  
Two Assize Sermons, preached at Reading and Abingdon in Berks: with two others preached at St. Mary's in Oxford, by Jo. Hinckley, Minister of the Gospel at Colschill in Berks. 12.  
The Devil of Mascon, or a true Relation of what an unclean Spirit did and said at Mascon in Burgundy, attested by several persons of Eminency, both for Learning and Piety, the third Edition, 8.  
Burgersdicii Metaphysica, 12.  
Directions for a godly life: especially for communicating at the Lords Table, by H. Tozer: the sixth Edition. 12.  
Hen. Savilii Oratio coram Regina Elizabetha Oxoniae habita, etc. 4.  
Juclli Apologia Ecclesiae Anglicanae Graecolat. 8.  
Enchiridion Botanicum: Or a complete Herbal, containing the sum of what hath been hitherto published, either by ancient or modern Authors, both Galenical and Chemical, touching Trees, Shrubs, Plants, Fruits, Flowers, etc. in an Alphabetical order, in which are distinguished all that are in the Physic Garden in Oxford, showing their Place, Time, Names, Kinds, Temperature, Virtues, Use, Dose, Danger, and Antidotes, etc. by Ro. Lovel, St. Ch. Ch. Oxon. in 12.  
The Circles of Proportion, and the Horizontal Instrument, etc. both invented, and the uses of both written in Latin, by William Oughtred, Aetonensis. Translated into English, and set forth for the public benefit, by W. F. And now by the Authors consent revised, corrected, and freed from all mistakes in the former Edition: and also much amplified and explained, by A. H. Gent. with brass Figures, 8. new.  
The Natural Man's inability to attain a sufficient knowledge of Indwelling Sin, in three Sermons, preached at St. Mary's in Oxon, by Henry Hurst M. A. and Fellow of Merton College, 8.  
Exercitationes duae. Prima de Hysterica Passione: secunda de affectione Hypochondriaca. Authore Nathaniele Highmoro, Artium & Medicinae Doctore, 8.  
A Treatise proving the necessity of Humane Learning in the Ministry: by H. Thurman, Saint Ch. Ch. 8.  
The end of the Catalogue,