Annotations on the New Testament

CHAP. II.

1. BUT speak thou the things which become sound doctrine:]

[Paraphrase] 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me, see c. 1. 9.

2. That the [note a] aged men be sober, grave, temperate, sound in faith, in charity, in patience.]

[Paraphrase] 2. And for the deacons, or other officers of the Church beside the Bishops, c. 1. 7. they must be free from all manner of intemperance or excesses, of a reverend behavior, discreet, orthodox, and such as have not been guilty of the Gnostic heresy, who have so much love to Christ, as to persevere in that profession in time of persecution (see note on Rev. 2. b.)

3. The aged women likewise, that they be [note b] in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things.]

[Paraphrase] 3. So for the Deaconesses, that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church, not backbiters, not accustomed to intemperate drinking of wine, such as by words and examples may teach good, not ill lessons unto others.

4. That they may [note c] teach the young women] to be sober, to love their husbands, to love their children,

[Paraphrase] 4. Carefull of instructing and advising of the younger women in all Christian duties,

5. To be discreet, chaste, [ [note d] keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.]

[Paraphrase] 5. staying at home, taking care of the family, gentle and kind and charitable in all their relations, to servants at home, and to others that need their charity, respectful and observant of their husbands, that Christian religion be not thought to infuse anything into them contrary to moral virtue.

6. Young men likewise exhort to be sober-minded.]

[Paraphrase] 6. Likewise for the men, all those that are under authority (see note on Luke 22. d.) advise them to take care that they be humble and temperate.

7. In all things showing thyself a pattern of good works: in doctrine showing uncorruptnesse, gravity, sincerity,

8. Sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you.]

[Paraphrase] 8. True doctrine, and coming with so much clearness of expression and conviction, that it is not liable to the censures of any, but that they that do not like, but oppose the Christian profession, may have nothing to lay to your charge, and so be ashamed that they oppose such excellent persons.

9. Exhort servants to be obedient to their own masters, and unto please them well in all things; not answering again,

10. Not purloining, [but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.]

[Paraphrase] 10. but approvin themselves the most truly faithful servants that can be, that by their actions the Christian religion may be well spoken of by all men in this as well as other respects.

11. For the grace of God that bringeth salvation hath appeared to all men,]

[Paraphrase] 11. For the Gospel (see note on Heb. 13. d.) hath been made known and published to Gentiles as well as Jews, see Luke 3. b.

12. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world;]

[Paraphrase] 12. And the summary doctrines of that are, to oblige us Christians to renounce and forsake all impious, licentious practices, and perform all sorts of duties, reducible to three heads, toward ourselves, toward our brethren, toward God, sobriety, justice, and piety, all the time of our living here;

13. Looking for that blessed hope, and the glorious appearing of that great God and our Savior Jesus Christ,]

[Paraphrase] 13. With patience and perseverance in well doing, attending God's good time of performing his blessed promise to us, on which all our hopes are fastened, even that glorious appearance of Jesus Christ, our powerful God and deliverer,

14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a [note e] peculiar people, zealous of good works.]

[Paraphrase] 14. Who came into this world in form of flesh, and delivered himself up to a shameful death, on purpose that he might ransom us out of the power of Satan, from that course of vicious living in which men were before engaged, Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious people, most diligent to advance to the highest pitch of all virtue.

15. These things speak and exhort, [and rebuke with all authority. Let no man despise thee.]

[Paraphrase] 15. And those that do not practice accordingly, proceed to the censures of the Church against them. And take care thou permit not thy admonitions to be set at naught or despised by any.

Annotations on Chap. II.

[ a] V. 2. Agedmen ] It is not certain here what is meant by 〈 in non-Latin alphabet 〉 . The wordmay denote the antienter sort of men, and no more: But the Context seems to incline it to Church-officers. For this Epistle being written to Titus a Bishop, who was to ordain such, and that which is here said being the enumerating the qualifications of such, it is evident that it refers to some such order, unto which, upon choice and approbation of their qualifications, some were to be received, and not others. Whereas of the 〈 in non-Latin alphabet 〉 or juniors, that is the ordinary Christians assumed to no office, the style is altered, no more then this, that he should admonish them to be sober, ver. 6. Thus the Commentaries under S. Jerome's name, Senes aetate & ordine possunt intelligi, Those ancient men may be here understood that are such both for age and order. But what order is here noted is uncertain still. The word 〈 in non-Latin alphabet 〉 may seem to be that which is turned into the Latin Presbyter, the 〈 in non-Latin alphabet 〉 being ordinarily turned into 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 , martyr, 〈 in non-Latin alphabet 〉 , ligur, 〈 in non-Latin alphabet 〉 , celer, and the like; and so the Commentaries under S. Jerome's name interpret it, Ecclesiae Seniores, the Elders of the Church. But it is much more likely that it is the order of Deacon; first, because the comparing of the instructions which are here given to Titus for his Province with those to Timothy for his, 1 Tim. 3. 1. doth infer this. There the qualifications of a Bishop are first set down, that he should be lamelesse, the husband of one wife, &c. and so here chap. 1. 6, 7, 8, 9. almost in the same words: Both after the example of Jethro 's direction to Moses for the choosing of rulers over the Israelites, Exod. 18. 21. And proportionably as after the Bishops the Apostle gives Timothy directions for Deacons, the Deacons likewise must be grave, &c. ver. 8. so here the directions are given for 〈 in non-Latin alphabet 〉 , that they be sober, grave, &c. By which it may reasonably be concluded, that the 〈 in non-Latin alphabet 〉 here are the Deacons there. And accordingly they that are here called 〈 in non-Latin alphabet 〉 in the Feminine, but to Timothy 〈 in non-Latin alphabet 〉 women only, are generally in the ancient Church called 〈 in non-Latin alphabet 〉 deaconesses. Secondly, It is formerly cleared, Note on Phil. 1. 2. that at the first in every city the Apostles and Apostolical men instituted none but a Bishop and Deacons, and that there never was any Bishop instituted, but there were Deacons also to attend upon him. To which it is consequent that here being mention of no other style which can belong to Deacons, this of 〈 in non-Latin alphabet 〉 should denote them. As for the title of 〈 in non-Latin alphabet 〉 , senes, ancient men, it is not improper to signify these: for as 〈 in non-Latin alphabet 〉 the Elders in the Comparative are the Governors of the Church, and 〈 in non-Latin alphabet 〉 the younger, the ordinary believers under Government; so 〈 in non-Latin alphabet 〉 is the middle betwixt those, the Positive to 〈 in non-Latin alphabet 〉 , and so inferior to them, and yet superior to 〈 in non-Latin alphabet 〉 , as the Deacons are under the Bishop, but over the brethren, or ordinary believers.

[ b] V. 3. In behavior ] 〈 in non-Latin alphabet 〉 the Noun cometh from the Verb 〈 in non-Latin alphabet 〉 , which we find used chap. 1. 5. and Act. 6. 3. for ordination or consecration of Church-officers, according to that which Grammarians have observed; 〈 in non-Latin alphabet 〉 , (perhaps it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , in Soudas, noting office or function committed to any. And therefore in all reason it must signify the rank of those who are thus constituted Officers of the Church, in the same manner as from 〈 in non-Latin alphabet 〉 , used for choosing officers of the Church, the Ecclesiastical word 〈 in non-Latin alphabet 〉 the catalogue, and 〈 in non-Latin alphabet 〉 the sacred catalogue, doth frequently signify the list of Ecclesiastical persons. This is that which in aftertimes was called 〈 in non-Latin alphabet 〉 , when 〈 in non-Latin alphabet 〉 they in the rule, is the style of the Officers of the Church. Thus it may first appear by the Context here. Saint Paul giving directions to Titus for the ordaining of Bishops chap. 1. 5. passes orderly to the next degree of Church-officers chap. 2. 2. under the name of 〈 in non-Latin alphabet 〉 and then after those succeeds 〈 in non-Latin alphabet 〉 , as several sorts of Church-officers under one another. Secondly, by the qualification which are here set down both for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 (in like manner as for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that is, saith Theophylact, the deaconesses, 1 Tim. 3.) which sure cannot be applied to them under the notion of aged men or women, but only as such as Titus was to ordain in each city. Whereas the younger women are mentioned in another manner, thus, ver. 4, 5. the 〈 in non-Latin alphabet 〉 must 〈 in non-Latin alphabet 〉 , discipline the young women to be sober, &c. which is again an intimation of a part of the function of the 〈 in non-Latin alphabet 〉 , to be as 〈 in non-Latin alphabet 〉 among the Athenians (of which see Note c.) Thirdly, by the word 〈 in non-Latin alphabet 〉 , compounded of 〈 in non-Latin alphabet 〉 , which is the word peculiar for sacred, whether persons or things, that is, for those which are set apart to the service of God (as 〈 in non-Latin alphabet 〉 are peculiarly the clergy martyrs; see Note on Rev. 3. c.) and so signifies such as having taken a sacred habit upon them, ( 〈 in non-Latin alphabet 〉 , Council. Nic. cap. 19.) behave themselves worthy of it. Fourthly, by the nature of the word, which denotes dignity as well as age, and differs little from the word Presbyterae, by which the Deaconesses are expressed by Baronius, out of some of the Ancients. Thus do the Commentaries under S. Ambrose 's name understand it, Anus in statu religione digno, reading it in the Greek 〈 in non-Latin alphabet 〉 , where religio signifies those that are in some sacred function. And those under S. Jerome 's name, on 1 Tim. 3. 11. Similiter ease ut Diaconos eligi jubet, unde intelligitur quod de his dicat quas adhuc hodie in Oriente Diaconissas appellant, He commands them to be chosen in like manner as the Deacons, from whence 'tis to be understood that he speaks of those which now in the East they call Deaconesses. And the words are clear in the 11 ^th Canon of the Council of Laodicea, 〈 in non-Latin alphabet 〉 , those that are called ancient women, to wit, those that preside in the Church, must not be ordained. Where 'tis clear that the 〈 in non-Latin alphabet 〉 are said to be Praesidentes, a note of some function over which they were set in the Church, as the addition of 〈 in non-Latin alphabet 〉 in the Church demonstrates, (and not only of age.) And although the Canon there appoints 〈 in non-Latin alphabet 〉 that they should not be ordained; yet first that very prohibition is an argument that they were in the Church: and to that Epiphanius agrees Haer. 79. 〈 in non-Latin alphabet 〉 , It is to be observed that the Ecclesiastical order ( 〈 in non-Latin alphabet 〉 there and 〈 in non-Latin alphabet 〉 here being all one) wanted Deaconesses, and called them widows, and the elder of them 〈 in non-Latin alphabet 〉 and secondly for the prohibition itself, it signifies no more then this, that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church. For there is a double 〈 in non-Latin alphabet 〉 or imposition of hands, saith Tharasius, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , of blessing, and of ordination or consecration: these were received by the first, not second way. To the same purpose is the Council. Epaunense, Can. 21. Viduarum consecrationem, quas Diaconas vocant, penitus abrogamus, solùm eis poenitentiae benedictionem imponendo, that they were not to be ordained, but only received with a benediction such as is used in the absolution of a penitent. And this was first done against the Heresy of the Cataphrygae, which would have them ordained, and teach, or preach in the Church (in favor of Montanus 's Prophetesses) as appears by the Commentaries affixed to Saint Ambrose, on 1 Tim. 3. Cataphryges erroris occasionem captantes, propter quod Diaconas mulieres alloquitur, & ipsas mulieres Diaconas ordinari jubere defendunt, &c. sed Apostoli verbis contra sensum utuntur Apostoli, ut cùm ill mulierem in Ecclesia in silentio esse debere praecipiat, ill e contra etiam authoritatem in Ecclesia vindicent ministry, The Cataephrygae taking occasion of their error from Saint Paul's speaking to the Deaconesses, defend that they are to be ordained, &c. but they use his words against his sense, and when he will not permit a woman to speak in the Church, they assert their authority of ministry in the Church. By which it appears what was forbidden by those Canons, the Deaconesses having authority or power of officiating in the Church, of preaching, in opposition to Saint Paul's precept of their keeping silence, of administering the Sacrament, saith Epiphaphanius, (and consequently they received ordination which belonged to such;) not their being constituted officers in the Church, so as to serve in it: Which is all that I suppose here meant by 〈 in non-Latin alphabet 〉 . By what hath been said, it will sufficiently appear how perfectly parallel this place is to 1 Tim. 3. where 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Bishop, Deacons, and woman, v. 11. are just all one with 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Bishop, ancient men, and ancient women in the list, here.

[ c] V. 4. Teach the young women to be sober —] There were in Athens some chosen persons to whom the education of youth was entrusted, and these are called 〈 in non-Latin alphabet 〉 (saith Phavorinus ) 〈 in non-Latin alphabet 〉 , chosen magistrates, ten in number of every tribe, whose office it was to take care of the education of the young people: such were the 〈 in non-Latin alphabet 〉 to the female sex among the Lacedaemonians (see Note on 2. Cor. 11. 2. a.) And proportionably with these, it was the office of these Deaconesses to instruct and take care of the younger women, and infuse all Christian practices into them.

[ d] V. 5. Keepers at home ] 〈 in non-Latin alphabet 〉 , to keep at home, is the office of wives. See Artemidorus 〈 in non-Latin alphabet 〉 . l. 1. 〈 in non-Latin alphabet 〉 , wives for the most part keep at home. This Phidias expressed by the Tortoise that carries her house about with her, Pausan. Eliac. 2. See Eaber's Semestria, p. 29. And therefore Plutarch in his 〈 in non-Latin alphabet 〉 . saith 'twas the custom for women among the Egyptians to use no shoes, 〈 in non-Latin alphabet 〉 , that they might live quietly at home. Thus the Dogs being called 〈 in non-Latin alphabet 〉 , which are used 〈 in non-Latin alphabet 〉 , to keep our goods, do, saith Artemidorus, signify women, in the Oneirocriticks, or the interpreting of dreams. So in Euripides in Oreste 〈 in non-Latin alphabet 〉 signifies wives,

[ e] V. 14. Peculiar people ] The notion of 〈 in non-Latin alphabet 〉 is set down by the Glossaries: 〈 in non-Latin alphabet 〉 , saith Phavorinus, 〈 in non-Latin alphabet 〉 , it signifies acquired or purchased, as, Israel for an acquisition, that is a possession, to himself. So 〈 in non-Latin alphabet 〉 , saith Hesychius, a purchased people; but especially as that referreth to the richness, plentifulnesse, excellency of the possession, 〈 in non-Latin alphabet 〉 , it denotes wealth, plenty, and 〈 in non-Latin alphabet 〉 , multitude, and 〈 in non-Latin alphabet 〉 , abundant, and 〈 in non-Latin alphabet 〉 , rich, much, all in Hesychius. The full notion of it must be fetched from the Hebrew 〈 in non-Latin alphabet 〉 , from whence, 〈 in non-Latin alphabet 〉 signifies peculium, proprium, thesaurus, facultates, res chara, that which is a man's own, his treasure, his estate, any thing dear unto him; and so 〈 in non-Latin alphabet 〉 , which is generally rendered 〈 in non-Latin alphabet 〉 , Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendered by the Targum 〈 in non-Latin alphabet 〉 , dilectus, beloved, and so in Exodus also; and accordingly here it signifies a beloved, precious, excellent people, (for which Symmachus puts 〈 in non-Latin alphabet 〉 ) as Mal. 3. 17. 〈 in non-Latin alphabet 〉 is rendered by us jewels, and by Aquila 〈 in non-Latin alphabet 〉 .

CHAP. III.

1. PUT them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,]

[Paraphrase] 1. And let it be thy frequent and special care, to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live, and to be ready and cheerful to the practice of all acts of charity,

2. To speak evil of no man, to be no brawlers, but [gentle, showing all meekness unto all men.]

[Paraphrase] 2. very mild (see note on 2 Cor. 10. a.) and patient toward those that oppose them and truth itself.

3. For we ourselves were sometimes foolish,] disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

[Paraphrase] 3. As remembering that we ourselves, before our conversion to Christ, were as opposite to the truth, and as perversely so as any can be now supposed to be.

4. But after that the kindness and love of God our Savior toward man appeared.]

[Paraphrase] 4. But when Christ, of his great mercy and bounty to mankind, was pleased to reveal himself to us,

5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost,]

[Paraphrase] 5. Then out of his free underserved mercy toward us, not in respect of, nor by way of return unto, any good action of ours, he rescued and delivered us out of our sinful courses, put us into a state of salvation upon our giving ourselves up in baptism his vowed reformed servants, sealing unto us the pardon of all our sins, and then bestowing his Spirit upon us, to bring forth in us all fruits of new life,

6. Which he shed on us abundantly through Jesus Christ our Savior;]

[Paraphrase] 6. Which Spirit most plentifully descended on us from God the Father, Christ Jesus his Son obtaining that mercy from him;

7. That being justified by his grace, we should be made heirs according to the hope of eternal life.]

[Paraphrase] 7. That having our lives amended, and our sins pardoned by his grace and mercy, we should become, as children of God, his heirs (at present in hope) of eternal life.

8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain [note a] good works: these things are good and profitable unto men.]

[Paraphrase] 8. This is an important special Christian doctrine, which I would have thee be earnest in telling men, and convincing them of the importance of it, that all that have professed to be Christians, should make it their principal care, to see that all that belong to them, together with themselves, do not only live in the universal duties of Christians, but also particularly follow some honest labor or vocation, v. 14. and Ephes. 4. 28. for these are the things that are good in themselves, and useful to mankind, of good report in the actors, and beneficial to the community, keep others from being burdened with the slothful, and enable them to be themselves helpful to others.

9. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain.]

[Paraphrase] 9. As for the Gnostics, that employ themselves in compiling a new model of divinity, made up of foolish disputes, and of heathen notions of poetical genealogies (see 1 Tim. 1. 4.) and contentions about the observing the Mosaical Law, (that Christians be circumcised, Gal. 6. 12.) and by so doing put themselves out of their calling, live idly, disorderly, 2 Thess. 3. 6, 11. these spend their time upon vanities, that neither themselves nor others are the better, but the worse for.

10. A man that is an [note b] heretic, after the [note c] first and second admonition reject:]

[Paraphrase] 10. Whosoever maketh any division in the Church, that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles, and, that he may get followers, separates from the Church, from the communion of Christians there; it is thy office and duty toward such an one, first to admonish him once or twice (Mat. 18. 16.) and if that will not work upon him, or reduce him, then to set a mark upon him, as on one which is under the censures of the Church, and to appoint all men to break off familiar converse with him;

11. Knowing that he that is such, is subverted and sinneth, being [note d] condemned of himself.]

[Paraphrase] 11. Knowing that such a man is a perverse, willful sinner, inflicting that punishment on himself which the governors of the Church are wont to do on malefactors, that is, cutting himself off from the Church, of which he was a member.

12. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

13. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.]

[Paraphrase] 13. Furnish Apollos and Zenas the lawyer, that are coming to me, with all things necessary for their journey (see note on 1 Cor. 16. a.)

14. And let [note e] ours also learn to maintain good works for [note f] necessary uses, that they be not unfruitful.]

[Paraphrase] 14. But let not only the Gnostciks v. 8. be thus admonished and convinced, but let all those also that continue with us, all the orthodox Christians, be taught by you to set up (in themselves and families) some honest labors among men, to supply their wants, and provide for themselves necessaries of victuals, &c. that they live not like drones on others sweat, maintained out of the treasure of the Church, but earn everyone their own livings, 2 Thess. 3. 12.

15. All that are with me salute thee. Greet [them that love us in the faith.] Grace be with you all. Amen.

[Paraphrase] 15. all our loving fellow-Christians,

[ a] V. 8. Good works ] That 〈 in non-Latin alphabet 〉 both here and v. 14. should signify honest trades, or callings, there will be small doubt: or difficulty, when 'tis observed how 〈 in non-Latin alphabet 〉 to labor is used 1 Cor. 4. 12. and 9. 6. of S. Paul's working in his calling, and so 1 Thess. 2. 9. and 2 Thess. 3. 8. 10, 11, 12. then by comparing Ephes. 4. 28. 〈 in non-Latin alphabet 〉 , working with his hands that which is good, where bodily labor is called working of good. Thus a very ancient Greek author, Palaephatus 〈 in non-Latin alphabet 〉 . speaking of Actaon that spent all his time upon hunting, he adds, 〈 in non-Latin alphabet 〉 , he neglected the good thing, that is, his business, all men being then, saith he, 〈 in non-Latin alphabet 〉 , having no servants, but doing their own business themselves, tilling the ground, &c. and he being the richest 〈 in non-Latin alphabet 〉 , who was most laborious in his husbandry; whereas this man, saith he, 〈 in non-Latin alphabet 〉 neglected his domestic, or his own, affairs. Where 〈 in non-Latin alphabet 〉 the good thing, and 〈 in non-Latin alphabet 〉 his own or domestic affairs, are all one, and signify the business of the calling. Thus Act. 9. 36. Tabitha is said to be full of good works, that is, a very laborious workwoman, that wrought or made many garments, v. 39. and by that means, as it follows, was a very liberal, charitable alms-giver, gave the garments, when she had made them, to old widows, &c. Thus in Cicero vitae actio signifies a trade, or the whole business of the life, l. 1. De nat. Deor. De action vitae multa dicuntur. So Gen. 47. 3. 〈 in non-Latin alphabet 〉 ; what is your occupation? to which they answer that they are shepherds. So in Sophocles's Oedipus, when the question is,

[ b] V. 10. Heretic ] The literal notation of the word 〈 in non-Latin alphabet 〉 may best be taken from the Verb 〈 in non-Latin alphabet 〉 , from which it immediately comes, as from 〈 in non-Latin alphabet 〉 , and the like. What that is, will be seen by these severals in Hesychius: 〈 in non-Latin alphabet 〉 , to prefer before others; 〈 in non-Latin alphabet 〉 , to choose, to be pleased; 〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉 , to take or receive others to ones self. All which put together will make up this compound, to take up an opinion upon ones own choice or judgment, and prefer it before the doctrine established in the Church, and to gather and receive disciples or followers to himself, in opposition to, or separation and division from, the Church: according to which the heretic is defined by that learned Grammarian, 〈 in non-Latin alphabet 〉 , He that chooseth to have some other opinion (or doctrine) besides (or in opposition to, or preferring it before) the truth, (for so 〈 in non-Latin alphabet 〉 signifies.) Whereas 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one: so, 〈 in non-Latin alphabet 〉 coming from the latter of those, 〈 in non-Latin alphabet 〉 that come from 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 that comes from the former 〈 in non-Latin alphabet 〉 , are all one also; and both denote a leader of a faction, a teacher of some new doctrine, which, that he may get disciples to him, makes a rent or division in the Church. Such were those false teachers, that crept in among them, and led silly women captives, removed them from that union of the Church in which before they were, and (as captives are carried by the Conqueror into his own quarters, so) took them off from the society of Christians in which they had been, and led them into separated assemblies or congregations. Not that the name Heretic is competible to none but those that are the first in disseminating a false doctrine, but that it belongs to all that endeavor to corrupt others & draw them into the faction with them. Such were all the Gnostics wheresoever they came, and those were principally here meant.

[ c] Ib. First and second admonition] The first and second admonition here refers to the method prescribed by Christ in proceeding against Christian offenders, Mat. 18. 15. but in some circumstances differs from it. There is mention of a threefold admonition, one by the injured person alone, a second by two or three taken with him, the third by the Church: But here only a first and second admonition. The cause of this difference is to be taken from the quality of the person to whom this Epistle is written, Titus a Bishop; whereas there the speech was addressed to every private Christian that is injured by any. Here the first admonition of the Bishop carries an authority along with it far above that of the private person and the two or three with him, and so may well supply the place of both those; and then the second here will be parallel to the third there; and so after that is despised or proved ineffectual, it is seasonable to proceed to Censures, to excommunicate the contumacious, which is the meaning of the 〈 in non-Latin alphabet 〉 here, the avoiding of him. Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul, 〈 in non-Latin alphabet 〉 , I foretell you the second time (characterized v. 1. by, in the mouth of two or three witnesses ) he tells the offenders, 〈 in non-Latin alphabet 〉 , I will not spare, but proceed to Censures. And v. 10. he tells them that this admonition is, 〈 in non-Latin alphabet 〉 , that he may not proceed to excision, or cutting off, which he there calls 〈 in non-Latin alphabet 〉 taking away, the word ordinarily used in the Canons for excommunication.

[ d] V. 11. Condemned of himself ] 〈 in non-Latin alphabet 〉 , self-condemned, signifies not the man's public accusing or condemning his own doctrines or practices; for that self-condemnation, being an effect and part of repentance, would rather be a motive to free any from the censures of the Church which were already under them, then aggravate their crime, or bring that punishment upon them. Nor yet 2 ^dly , can it denote him that offends, and yet still continues to offend against conscience, and though he know he be in the wrong, yet holds out in opposition to the Church. For, (besides that there are very few that do so, and those known to none but God, and if that were the character of an heretic, then none but hypocrites could be heretics, and he that through pride & opinion of his own judgment stood out against the doctrine of Christ and his Church in the purest times, should not be an heretic,) this inconvenience would farther be incurred, no heretic could possibly be admonished or censured by the Church; for no man would acknowledge of himself that what he did was by him done against his own conscience, nor could any testimony be produced against him before any human tribunal, no man being able to search the heart. It is rather an expression of his separation from, and disobedience to the Church, and so an evidence of the 〈 in non-Latin alphabet 〉 , being perverted and sinning willfully, and without excuse. For he that thus disobeyes and breaks off from the unity of the Church, doth in effect inflict that punishment on himself which the Church useth to malefactors, that is 〈 in non-Latin alphabet 〉 2 Cor. 13. 10. and 〈 in non-Latin alphabet 〉 cutting off from the Church, which he being an heretic (and therein a Schismatic also) doth voluntarily, without the Judges sentence: his very 〈 in non-Latin alphabet 〉 heresy is a spontaneous 〈 in non-Latin alphabet 〉 or excision. So saith S. Jerome, Whereas fornicators, &c. are turned out of the Church, the heretic inflicts this on himself, suo arbitrio ab Ecclesia recedens, departing from the Church out of his own choice; which departing, saith he, propriae conscientiae videtur esse damnatio, seems to be a condemn nation of his own conscience. So in the Council of Laodcea, Can. 40. after an order that no Bishop shall disobey a citation from the Council, 'tis added, 〈 in non-Latin alphabet 〉 , if he do despise it, he shall be conceived to accuse himself, which is the next degree to self-condemnation. So in the African Codex Can. 22. 'tis said of a Bishop that appears not on citation, 〈 in non-Latin alphabet 〉 , he shall be judged to have pronounced sentence of condemnation against himself, according to that of Apollonius Tyaneus in Philostratus l. 7. c. 7. 〈 in non-Latin alphabet 〉 ; He that declines a judicature, how shall he avoid the being thought to have condemned himself? So in the 12 Tables, Praesenti litem addicito, he that appears not is always cast: and so most nations have observed it, ut absens causâ caderet, ni sonnia nunciasset, that the absent should always lose the cause, unless he gave his just cause of being absent. So Regulae ab Abbot. Floriac. constitutae, Qui non comparauerit, tanquam convictus judicabitur, He that appears not, shall be judged convict, that is, 〈 in non-Latin alphabet 〉 . The like phrase we have on another occasion in Josephus, l. 2. c. 12. de Bell. Iud. Oaths, saith he, were wholly avoided, & counted worse then perjury; 〈 in non-Latin alphabet 〉 , For he, say they, that is not believed without swearing, is already condemned. His using an oath condemns him of lying. See Marculf. form. l. 1. c. 37. and Hieron. Bignonius on them, Steph. Forner. Rer. Quotid. l. 6. c. 21. Justell. in the Notes on Cod. Can. Eccl. Univ. p. 38. By all which it appears, that everyone which submits not to, but separates from the Orthodox Church, whose member and subject he is (and this every Heretic and Schismatic doth) is properly said to be self-condemned. His receding from the Church is an evidence that his doctrine or practice is contrary to that which the Church approves, and that being received from Christ and his Apostles, this singular doctrine or practice of his is condemned by the contrariety to that, and himself by his non-submission to the Governor of the Church. And therefore though to such an one, as to any other malefactor, the first and second admonition ver. 10. be due, which in all that are not reformed by those, is wont to bring on the sentence of Excommunication; yet there is no need to proceed to that, because he by contumacy, and non-submission to the Church-ruler, inflicts this upon himself. The appointment therefore is more agreeable to his case, that men avoid him, v. 10. as one that is already excommunicate by his own, and so needs not the Judges sentence.

[ e] V. 14. Ours ] The 〈 in non-Latin alphabet 〉 here are all one with the 〈 in non-Latin alphabet 〉 they that are of us, 1 Joh. 2. 19. of which he saith 〈 in non-Latin alphabet 〉 , they remained with us, contrary to the Gnostics that broke off and separated from them. Those are described ver. 8. and in respect to them peculiarly he commands the doctrine here spoken of, of following the business of their callings, to be earnestly pressed, because those 〈 in non-Latin alphabet 〉 there, the Gnostics that had been professors of the faith, wanted that lesson so much. But now he extends it to those that are not fallen off to that Sect, that they be taught it too that none live idly upon the score of being a Christian, or make that advantage of the liberality of other Christians, but every man labor to earn his own living.

[ f] Ib. Necessary uses ] What 〈 in non-Latin alphabet 〉 , necessary use, signifies, is manifest by this place of S. Basil in his 〈 in non-Latin alphabet 〉 . p. 560. Edit. Basil. 〈 in non-Latin alphabet 〉 , Those that were righteous and pious men, but poor, and not furnished with necessaries, continually labored, that they might earn necessary use for themselves. Where it distinctly signifies all those thin •• s which are necessary for life, meat, drink, clothes, &c. And so Act. 6. 3. the Deacons are set 〈 in non-Latin alphabet 〉 over this use, that is, the providing for the necessaries of life for them that wanted, out of the stock of the Church.

CHAP. I.

1. P AUL a prisoner of Jesus Christ and Timothy our brother, unto Philemon our dearly-beloved, and fellow-laborer,

2. And to our beloved Apphia, and Archippus our fellow-soldier, and to [the Church in thy house:]

[Paraphrase] 2. those Christians that are with thee.

3. Grace to you and peace from God our father, and the Lord Jesus Christ.

4. I thank my God, making mention of thee always in my prayers,

5. Hearing of [thy love and faith, which thou hast toward the Lord Jesus and toward all saints,]

[Paraphrase] 5. thy charity to all the saints, and thy faith in Christ (see note on Mat. 7. d.)

6. That the communication of thy faith may become effectual by the acknowledging of every good thing, which is in you in Christ Jesus.]

[Paraphrase] 6. That your liberality & charity to others that are in want, flowing from thy faith in Christ Jesus, (see note on Act. 2. c) may be able to demonstrate to all the zeal of your charity and kindness toward Jesus Christ.

7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.]

[Paraphrase] 7. This liberal charity of thine is matter of great joy and comfort to me, to consider how many Christians are in their wants refreshed & comforted by thee, my beloved Philemon.

8. Wherefore though I might be much bold in Christ to enjoin thee that which is convenient,]

[Paraphrase] 8. And therefore though from my experience of thee I have great freeness of behavior toward thee in or through Christ (see Joh. 7. a.) and am not shy or backward to lay it upon thee as an Apostolical command, knowing that thou wilt readily obey it,

9. Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.]

[Paraphrase] 9. Yet I chose rather to make it my request upon the score of thy love toward me, who as an old man and a prisoner, shall obtain some kindness and affection from thee.

10. I beseech thee for my son Onesimus, whom I have begotten in my bands;]

[Paraphrase] 10. And my request is not for myself, but for Onesimus, one whom I have converted to the faith since I was a prisoner;

11. Which in time past was to thee unprofitable, but now profitable to thee and to me;]

[Paraphrase] 11. A person that formerly injured thee, when he ran away from thee, but is now, if thou wilt receive him again (according to the signification of his name) likely to be profitable to thee, and, if thou please, to me also (see v. 13.)

12. Whom I have sent again: thou therefore receive him that is mine own bowels.]

[Paraphrase] 12. He is thy servant, and therefore I have remitted him to thee. I pray receive him, and entertain him with all kindness, as one dearly beloved by me.

13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel.

[Paraphrase] 13. Had it not been for the reason specified v. 14. I would have kept him here with me, that he might attend and do me all those good offices, while I am in prison for the doctrine of Christ, which I know thou wouldest do, if thou wert here.

14. But without thy mind would I do nothing: that thy benefit should not be as it were of necessity but willingly.]

[Paraphrase] 14. But I would not do so, till thou hadst given thy consent, that thy charity to me may be perfectly free, and so thy kindness in affording him to me, if thou thinkest meet.

15. For perhaps he therefore departed for a season, that thou shouldst receive him forever;]

16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?]

[Paraphrase] 16. Being now so improved, that he will not only deserves to be looked on as a servant, useful to thee so, but more then so, as a fellow-Christian, and useful to thee in those best things; one very useful to me, and therefore in any reason to be so much more to thee, who hast a double relation to him, as one of thy family, and one of thy faith.

17. If thou count me therefore a partner, receive him as myself.]

[Paraphrase] 17. If therefore thou lookest on me as a friend, if all be common between thee and me, as between friends, treat him as thou wouldst do me, if I should come unto thee.

18. If he hath wronged thee, or oweth thee ought. put that on mine account.]

[Paraphrase] 18. And if at this coming away from thee he purloined anything from thee, or hath anything of thine in his hands, I will be answerable to thee for it.

19. I Paul [note a] have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.]

[Paraphrase] 19. I give thee this bill under my hand, whereby I oblige myself to pay it; though I might put thee in mind, that a greater debt then that need not be stood on between me and thee, who owest thy conversion, and so thy soul and well-being, and so thyself, to me.

20. Yea, brother, let me have joy of thee in the Lord: [refresh my bowels in the Lord.]

[Paraphrase] 20. give me cause of rejoicing to see thee, do as becomes a true charitable Christian to do.

21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more then I say.

22. But withal prepare me also a lodging: for I trust [that through your prayers I shall be given unto you.]

[Paraphrase] 21. that by the benefit of the prayers of you and others for me, I shall have liberty from my bonds, and be permitted to come and visit you.

23. There salute thee Epaphras my fellow-prisoner in Christ Jesus,

24. Marcus, Aristarchus, Demas, Lucas, my, fellow-laborers.

25. The grace of our Lord Jesus Christ be with your spirit. Amen.

Written from Rome to Philemon by Onesimus a servant.

CHAP. I.

1. P AUL a prisoner of Jesus Christ and Timothy our brother, unto Philemon our dearly-beloved, and fellow-laborer,

2. And to our beloved Apphia, and Archippus our fellow-soldier, and to [the Church in thy house:]

[Paraphrase] 2. those Christians that are with thee.

3. Grace to you and peace from God our father, and the Lord Jesus Christ.

4. I thank my God, making mention of thee always in my prayers,

5. Hearing of [thy love and faith, which thou hast toward the Lord Jesus and toward all saints,]

[Paraphrase] 5. thy charity to all the saints, and thy faith in Christ (see note on Mat. 7. d.)

6. That the communication of thy faith may become effectual by the acknowledging of every good thing, which is in you in Christ Jesus.]

[Paraphrase] 6. That your liberality & charity to others that are in want, flowing from thy faith in Christ Jesus, (see note on Act. 2. c) may be able to demonstrate to all the zeal of your charity and kindness toward Jesus Christ.

7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.]

[Paraphrase] 7. This liberal charity of thine is matter of great joy and comfort to me, to consider how many Christians are in their wants refreshed & comforted by thee, my beloved Philemon.

8. Wherefore though I might be much bold in Christ to enjoin thee that which is convenient,]

[Paraphrase] 8. And therefore though from my experience of thee I have great freeness of behavior toward thee in or through Christ (see Joh. 7. a.) and am not shy or backward to lay it upon thee as an Apostolical command, knowing that thou wilt readily obey it,

9. Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.]

[Paraphrase] 9. Yet I chose rather to make it my request upon the score of thy love toward me, who as an old man and a prisoner, shall obtain some kindness and affection from thee.

10. I beseech thee for my son Onesimus, whom I have begotten in my bands;]

[Paraphrase] 10. And my request is not for myself, but for Onesimus, one whom I have converted to the faith since I was a prisoner;

11. Which in time past was to thee unprofitable, but now profitable to thee and to me;]

[Paraphrase] 11. A person that formerly injured thee, when he ran away from thee, but is now, if thou wilt receive him again (according to the signification of his name) likely to be profitable to thee, and, if thou please, to me also (see v. 13.)

12. Whom I have sent again: thou therefore receive him that is mine own bowels.]

[Paraphrase] 12. He is thy servant, and therefore I have remitted him to thee. I pray receive him, and entertain him with all kindness, as one dearly beloved by me.

13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel.

[Paraphrase] 13. Had it not been for the reason specified v. 14. I would have kept him here with me, that he might attend and do me all those good offices, while I am in prison for the doctrine of Christ, which I know thou wouldest do, if thou wert here.

14. But without thy mind would I do nothing: that thy benefit should not be as it were of necessity but willingly.]

[Paraphrase] 14. But I would not do so, till thou hadst given thy consent, that thy charity to me may be perfectly free, and so thy kindness in affording him to me, if thou thinkest meet.

15. For perhaps he therefore departed for a season, that thou shouldst receive him forever;]

16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?]

[Paraphrase] 16. Being now so improved, that he will not only deserves to be looked on as a servant, useful to thee so, but more then so, as a fellow-Christian, and useful to thee in those best things; one very useful to me, and therefore in any reason to be so much more to thee, who hast a double relation to him, as one of thy family, and one of thy faith.

17. If thou count me therefore a partner, receive him as myself.]

[Paraphrase] 17. If therefore thou lookest on me as a friend, if all be common between thee and me, as between friends, treat him as thou wouldst do me, if I should come unto thee.

18. If he hath wronged thee, or oweth thee ought. put that on mine account.]

[Paraphrase] 18. And if at this coming away from thee he purloined anything from thee, or hath anything of thine in his hands, I will be answerable to thee for it.

19. I Paul [note a] have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.]

[Paraphrase] 19. I give thee this bill under my hand, whereby I oblige myself to pay it; though I might put thee in mind, that a greater debt then that need not be stood on between me and thee, who owest thy conversion, and so thy soul and well-being, and so thyself, to me.

20. Yea, brother, let me have joy of thee in the Lord: [refresh my bowels in the Lord.]

[Paraphrase] 20. give me cause of rejoicing to see thee, do as becomes a true charitable Christian to do.

21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more then I say.

22. But withal prepare me also a lodging: for I trust [that through your prayers I shall be given unto you.]

[Paraphrase] 21. that by the benefit of the prayers of you and others for me, I shall have liberty from my bonds, and be permitted to come and visit you.

23. There salute thee Epaphras my fellow-prisoner in Christ Jesus,

24. Marcus, Aristarchus, Demas, Lucas, my, fellow-laborers.

25. The grace of our Lord Jesus Christ be with your spirit. Amen.

Written from Rome to Philemon by Onesimus a servant.

Annotations on Philemon.

[ a] V. Written it with my own hand ] These words are to be explained by the Roman laws: that of Ulpian among their Axioms, Si quis scripseris se fidejussisse, omnia solenniter acta videri, If any one write that he hath undertaken a debt, this is a solemn obliging of him; and that of Justinian, Ut quodcunque scriptum sit quasi actum, etiam actum fuisse videatur, That whatsoever is written as if it were done, seems, and is reputed, to have been done. Both to this purpose, that a man is bound as much by his own hand, or confession under it, as if any other testimonies or proofs were against him of a fact or debt, or himself under a solemn obligation. So Anianus paraphrasing on Paulus lib. 5. Collect. t. 7. Si scribat aliquis se quamcunque summam redditurum, ita habetur quasi ad interrogata ista, Dabis? Promittis? responderit, Dabo, Promitto. Ideóque ad redhibitionem tenetur, If any one write that he will pay such a sum, he is as much obliged as if he had answered to the ordinary interrogatories, Wilt thou give? Dost thou promise? I will give, I do promise. And therefore he is bound to make payment. So in the Novells 〈 in non-Latin alphabet 〉 . the distinction is put between those who in Contracts 〈 in non-Latin alphabet 〉 , enter in bands and obligations, which are done in courts, and those who 〈 in non-Latin alphabet 〉 , write it under their own hands; and presently 'tis added, that he is as much bound who 〈 in non-Latin alphabet 〉 , writes with his own hand, (whence are all those three words, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ,) as he who 〈 in non-Latin alphabet 〉 , hath entered an obligation in the court, or superscribed bills written by others, or hands and obligations, such as are mentioned in the Gospel, Luc. 16. 6. 〈 in non-Latin alphabet 〉 , take thy bill, that is, the obligation, (wherein he was bound to the Stewards Master, which being in the Stewards keeping he restored to him) and by Chrysostom expressed by 〈 in non-Latin alphabet 〉 , to give bond. And to this kind of obligation, which is not done by any legal contract, but only per chirographum, or 〈 in non-Latin alphabet 〉 , refer these words of S. Paul here, 〈 in non-Latin alphabet 〉 (that is, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 . See P. Faber. Sem. 3. l.

CHAP. I.

1. G OD, who at sundry times, and in divers manners spake in time past unto the fathers by the prophets,]

[Paraphrase] 1. God, which used formerly several steps or degrees, and likewise several ways and means of revealing to men the things to come, delivering them out in portions, not all together, and that sometimes by visions or by dreams, sometimes by the oracle, sometimes by the coming of his Spirit upon the prophets, and sometimes by voice from heaven,

2. Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;]

[Paraphrase] 2. In this latter age of the world, hath sent his Son out of his bosom, the eternal Son of God, to exercise this office, to take our human nature upon him, therein to declare with more authority his Fathers will unto us, and as a prophet to foretell his design of dealing with his Church (see c. 2. note b.) And to reward his fidelity in this office, he hath g • ven him dominion over all things, power to command the judge men, to rule and govern the Church, as it was he also by whom he hath created the heaven and the earth;

3. Who being the brightness of his glory, and the express image of his person, and [note a] upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high;]

[Paraphrase] 3. Who being the means of reflectig to us the sight of him who is otherwise invisible, Joh. 1. 18. and having perfect dominion over all, and accordingly administering all by his divine power, having by his death and resurrection done his part toward the justifying and sancifying us, pardoning our sins, and reforming our wicked lives, he ascended to the right hand of his Father in heaven, there to sit, as having finished that part of his priestly office, which consist: in sacrificing, to which they that were separated were appointed to stand before the Lord, Deut. 10. 8. and there to reign, and as a king to defend his faithful servants, and punish his enemies;

4. Being made so much [note b] better then the Angels, as he hath by inheritance obtained a more excellent name then they.]

[Paraphrase] 4. And so is advanced to a superiority even over the Angels themselves, which you may discern by the compellations that are bestowed on him, far higher then any that are bestowed on the Angels:

5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a father, and he shall be to me a son?]

[Paraphrase] 5. As that of Son, in the second Psalm, which though in some sense it belong to David, yet is by the Jews themselves acknowledged in a more sublime sense to belong to the Messias; so likewise that 2 Sam. 7. 14. delivered to Solomon, as he was a type of the Messias, which in some degree true of him, was in a much more eminent manner to be understood of Christ:

6. And again, when he bringeth in the first-begotten into the world, he saith,] And let all the Angels of God worship him.

[Paraphrase] 6. And again when the Scripture Psal. 97. speaks of the Lord, that is, the Messias his reigning, v. 1. and in the process of the Psalm describes his entering on his kingdom, that which commenced at his ascending into the superior world (the heavens here v. 3. and c. 2. 5.) the express words of the Psalmist are v. 7.

7. And of the Angels he saith, Who maketh his Angels spirits, and his ministers a flame of fire.]

[Paraphrase] 7. Whereas the titles which he gives the Angels, are no higher than of winds and flames, Psal. 104. 4.

8. But unto the Son he saith, Thy throne, O God, is forever and ever, a scepter of righteousness is the scepter of thy kingdom.]

[Paraphrase] 8. But he gives far higher titles to the Messias, calling him the eternal King and God, mentioning his throne and scepter, and his great justice in exercising his Regal power in succouring the faithful, and punishing the obdurate, and addressing to him in this dialect, Psal. 45. 62.

9. Thou hast loved righteousness and hated iniquity; therefore God even thy God hath anointed thee with the oil of gladness above thy fellows.]

[Paraphrase] 9. All thy doctrine and practice, thy words and thy example, have been designed for the advancing of all kind of virtue; and by way of reward for that, God hath entertained or treated thee more liberally then any other, (see note on Mat. 26. c. and on Act. 10. c.) preferred and dignified thee before all Angels and men.

10. And, Thou Lord in the beginning hast laid the foundation of the earth: and the heavens are the works of thine hands.]

[Paraphrase] 10. Another place, Psal. 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world, to the Messias, calling him Lord and Creator of heaven and earth, (which is a proof of what is added in the end of v. 2.) and adding,

11. They shall perish, but thou remainest; and they all shall wax old as doth a garment:

12. And as a vesture shalt thou [note c] fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.]

[Paraphrase] 11, 12. They shall at last be destroyed, & in the mean time decay daily, be put off like clothes, and worn no more. Put the Messias shall continue immutable and immortal.

13. But to which of the Angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?]

[Paraphrase] 13. And accordingly those words spoken of him Psal. 110. 1. to this plain sense, that he should reign till all his enemies were subdued, and brought to the acknowledgment of him, that he should act a signal revenge upon his crucifiers, were never delivered, or applied unto any the most dignified Archangel, but only to this eternal Son of God.

14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?]

[Paraphrase] 14. The highest dignity that is bestowed on them is, that they are servants under God for the use of men or Christians, those especially who are now under persecution, and shall shortly be rescued out of it by a signal deliverance, and upon their constancy and perseverance secured of eternal salvation, (see c. 2. note b.)

CHAP. II.

1. THerefore we ought to give the more earnest heed to the things which we have heard, lest at any time we [note a] should let them slip.]

[Paraphrase] 1. Wherefore Christ being a prophet so much superior to all before him, c. 1. 2. and now elevated above Angels to his regal office in heaven, whereby he is certainly able to perform what he foretold, we ought in all reason to heed his predictions, which have been delivered to us from him (see v. 3.) and to make use of them as means to fortify us, that we be not tempted to apostatize and fall off from Christ, miscarry, and be lost after all this.

2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward;]

[Paraphrase] 2. For if the Law were given only by the mediation or ministry of Angels, and yet the threats on the breaking of that did come to pass (see note on 2 et. 1. d.) and all the sins committed by the Israelites against that were severely punished in the wilderness, and they that had provoked were not permitted to enter into the promised land of Canaan 3

3. How shall we escape, if we neglect so great [note b] salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

4. God also bearing them witness both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will?]

[Paraphrase] 3, 4. How shall we avoid that punishment, or the like, being involved with the crucifiers in their destruction, if we do not now by constancy and perseverance make ourselves capable of that deliverance, which Christ first at his being on earth, and the Apostles that heard it from him, have assured us of, and which God himself hath restified both by many prodigies and ominous presages of it, and by giving them that have foretold this power to do miracles, and other extraordinary abilities of his Spirit, as he hath thought fit to dispense them, to one man one ability, to another another; by this means giving authority to their predictions.

5. For unto Angels hath he not put in subjection the world to come, whereof we speak.]

6. But one in a certain place testified of him, saying, What is man, that thou art mindful of him; or the son of man, that thou visitest him?]

7. *Thou madest him [note c] a little lower then the Angels, thou crownedst him with glory and honor, and didst set him over the works of thy hands.]

[Paraphrase] 7. Who for the space of 33. years was subjected to a condition inferior to that of Angels; but then after his suffering in our flesh, he was by God most honourably advanced to the highest dignities, made the supreme ruler and King of heaven and earth.

8. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.]

[Paraphrase] 8. And all his enemies and the persecutors of his Church subjected to him, and he advanced above all created beings. This prophecy of the Messias cannot be fulfilled, if any enemy be left which is not brought under him: and from thence it is manifest, that there is a yet future subduing of his enemies to be expected; for as yet the Jews and Gnostics do persecute the Orthodox Christians, and are not subdued or destroyed, and the Christians delivered by that means.

9. But we see Jesus, who was made a little lower them the Angels, for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man.]

[Paraphrase] 9. Only this we see already, that the Messias that was humbled for a while, even to the death of the cross, for the benefit of all mankind and every man in the world, is now after, and for that humiliation of his, rewarded and crowned with glory and honor, and a throne erected for him in heaven, of which this is but consequent that his enemies shall be made his footstool.

10. For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.]

[Paraphrase] 10. For God, the universal designer of all, in his wisdom foreseeing the oppositions and sufferings that would befall his people, believers, in this world, thought it fit that Christ his own Son, the author of their deliverance, should through sufferings come to his reward and crown, (see note on Phil. 3. 13.) that so he might after his own example deliver those that suffer constantly and patiently.

11. For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren.]

[Paraphrase] 11. For as among the Jews both the first-fruits and the whole harvest are of the same nature; and as the priest that wrought expiation, and the people for whom it was wrought, were of one beginning: so are Christ and all mankind of one making, and Christ and the Jews from one original, (to wit, of Abraham, v. 16. who was called One, Mat. 2. 15.) and therefore we must expect in our way to exaltation or deliverance, to pass through the like condition of afflictions: In which respects Christ and we are brethren, and we so owned by him,

12. Saying,] I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee:

[Paraphrase] 12. According to that of the Psalmist, saying,

13. And again, I will put my trust in him: and again, Behold I and the children which God hath given me.]

[Paraphrase] 13. Another proof also of the same (vix. that both Christ and we are brethren in this, both to pass by sufferings v. 10.) is that of Isa. 8. 17, 18. where first he speaks of waiting on the Lord that hideth his face, and withal trusting in him, being confident of his uncovering his face, giving deliverance, in whatsoever adversity relying and depending on him, thereby noting that he is to pass through such, and after specifying and instancing in himself and his children given him by God, that is, (in the antitype to Isaiah and his children, given him by God for a sign) Christ and all faithful Christians, which are his children spiritually begotten to him by God.

14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same: that through death he might [note d] destroy him that had the power of death, that is, the devil,]

[Paraphrase] 14. Seeing therefore that Christians or believers, those that are to be brought to heaven by Christ, are here in human flesh and sufferings, and seeing that brethren or fellow-children are of like natures, Christ therefore, who is called our brother, is to be supposed to have part with us in flesh and sufferings, and so to suffer also: And by so doing he was to frustrate and make void the devils design, (which was to keep men forever under the power of death) to rob death of its sting, and to rescue men from the bands or power of death, by a resurrection from death to life.

15. And deliver them who through fear of death were all their life time subject to bondage.]

[Paraphrase] 15. And so take away all that fear of persecutions and death itself, which makes men so cowardly, and keeps them in such awe, that is, in a most unchristian and servile condition, whilst they see no hope of deliverance.

16. For verily he [note e] took not on him the nature of Angels; but he took on him the seed of Abraham.]

[Paraphrase] 16. For 'tis not said anywhere, that he catches hold of Angels as they are falling, or running, or carried captive from him, to save or rescue them from ruin, or to bring them out of captivity; but only to men doth he this favor peculiarly.

17. Wherefore in all things it behooved him to be made like unto his brethren. that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people.]

[Paraphrase] 17. And therefore he was not to come in an Angelical glorious guise, but in an humble suffering condition, whereby he is the better qualified to have compassion on those that are in any sad estate, and we thereby secured that he will discharge his priestly office faithfully, and negotiate for us in all affairs between God and us, (see note on Act. 13. i.) but especially by suffering obtain pardon for us.

18. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted.]

[Paraphrase] 18. For by the sorrows which himself suffered, 'tis very proper and agreeable that he should become compassionate, and willing to relieve those that fall into the same or the like evils, that are under the sharpest persecutions in this life.

CHAP. III.

1. WHerefore holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession Christ Jesus,]

[Paraphrase] 1. Upon these grounds may most reasonably exhort you, my Christian brethren, who are called and admitted to the same common faith, disciples of this crucified Savior, to consider and imitate Jesus Christ, who was sent with commission by his Father to preach that Gospel to us which we profess, and to ratify it with his own blood, the effusion of which denominates him our high priest, who sacrificed himself for us,

2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.]

[Paraphrase] 2. And hath with all fidelity discharged his office, to which he was designed by God in every particular, in like manner as is affirmed of the fidelity of Moses, who governed and administered not any one part, but all the house of Israel.

3. For this man was counted worthy of more glory then Moses, in as much as he who hath [note a] built the house hath more honor then the house.]

[Paraphrase] 3. Nay Christ's condition is much more honorable then that of Moses, as far as that of the master of the family above any the most eminent servant in the house.

4. For every house is built by some man; but he that built all things is God.]

[Paraphrase] 4. For every family or kingdom hath some original or founder; but God is the founder of all, both of the Church of the Jews, and now of the Christians: and such is our Christ, of whom now we speak.

5. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be after;]

[Paraphrase] 5. And indeed Moses's fidelity was only as that of a servant, or officer, in giving or promulgating those commands which God commanded him to promulgate;

6. But Christ as a son over his own house, whose house are we, if we hold fast the confidence and the [note b] rejoicing of the hope firm unto the end.

[Paraphrase] 6. But Christ was as the eldest son, who is the master and ruler of the family, and that family of his are we, if we continue our Christian profession courageously, in despite of all fear (see note on John 7. a.) and our cheerfulness in all that befalls us here be founded on our hope of deliverance and relief from Christ, on those terms on which he hath promised it.

7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice,

8. Harden not your hearts as in the provocation, in the day of temptation in the wilderness,]

[Paraphrase] 7, 8. Which is an obligation to us to adhere to Christ, and persevere, whatsoever difficulties we meet with, and not to apostatize or fall off from him, as the Israelites did, when the Scripture saith of and to them, Psal. 95. 8. To day if ye &c. that is, Take heed that ye bring not destruction on yourselves, by revolting from and rebelling against God, as your forefathers did, ten times after their coming from Egypt, Num. 14. 22.

9. When your fathers tempted me, proved me, and saw my works forty years.]

[Paraphrase] 9. While they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw done, for the space of so many years together.

10. Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways.]

[Paraphrase] 10. Which was a grieving and wearying of my patience, they never doing what they ought to do, but always the contrary to that.

11. So I sware in my wrath, they shall not enter into [note c] my rest.]

[Paraphrase] 11. Upon which my irreversible oath went out against them, Num. 14. 23. and 28, 29, 30. that they should never come into Canaan, but leave (everyone of them, but Caleb and Joshua) their carcasses in the wilderness.

12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.]

[Paraphrase] 12. And therefore let the terrors of that Scripture move you, and from the example of those murmurers and complainers (that were perpetually mutinying against God when any hardship approached them, ready to turn back into Egypt upon every slight fear and discouragement, and for so doing were excluded from the promised land and rest) do you take heed, lest the present discouragement and pressures, meeting with covetous or fearful hearts, make you fall off from the Christian profession or practice.

13. But exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin.]

[Paraphrase] 13. But daily cheer up one another with incitations and exhortations to persevere, that none of the baits that are now abroad in the world, those of the Gnostic heresy, which undertake to secure your fears, and gratify your lusts, be able to gain in upon you.

14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.]

[Paraphrase] 14. For all our Christian profession hitherto will stand us in no stead, unless we persevere constant unto the end, in the courage and patience which himself hath exemplified to us, (see note on c. 11. a.)

15. While it is said. To day if ye will hear his voice, harden not your hearts, as in the provocation.]

16. For some when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.]

[Paraphrase] 16. Whence it appears that some that were first obedient, that heard and received the Law from heaven, did after rebel, and fall off, and murmur against God: but Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of Egypt: which may be matter of admonition to you, that you imitate those few that adhered to, and not the many that fell off from God.

17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness?]

[Paraphrase] 17. And so when it is said that he was provoked and wearied with them forty years, 'tis apparent it was with those disobedient murmurers that would have gone back to Egypt, and never a man of them came to Canaan, but died everyone of them in the wilderness; and that may be warning for us.

18. And to whom swear he that they should not enter into his rest, but to them that believed not?]

[Paraphrase] 18. Lastly, when 'tis said that he swear they should not come into Canaan, 'tis apparent who they are that do not come, the contumacious murmurers, v. 10. which gives us this matter of observation, that those that would not trust God with their preservation, shall be sure to be destroyed by that means by which they expect to be preserved, by going back, renouncing God's conduct; and so will it be with you, falling off from Christ will bring certain ruin on you.

19. So we see that they could not enter in because of unbelief.

[Paraphrase] 19. And so the short is, that unbelief and falling from God upon our carnal fears, or impatiences, or murmurings at the present persecutions and hardships that befall Christians, will deprive us of all reward of our faith, as it did the Israelites, that followed Moses for a time, but afterwards fell off.

CHAP. IV.

1. LET us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.]

[Paraphrase] 1. Upon those words of God c. 3. 15. (an ominous admonition, if it be not heeded) we have great reason to fear, lest that promise of coming to God's rest, (as for those others, to Canaan) being made to us, a promise of deliverance from our persecutors, and peaceable days of professing the Gospel attending it, (see c. 3. c.) we may yet (see note on Mat. 3. f.) by our disobedience miss of attaining to it.

2. For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, [note a] not being mixed with faith in them that heard it. ]

[Paraphrase] 2. For as they had the Law of God, the Decalogue, delivered unto them, so we have the Gospel, the new Law of God, preached by Christ on that other mountain, Mat. 5. 6, 7. But as then, so here, this word of God being only heard, and not digested by faith, will not be profitable, or stand them in any stead that have heard it, it being the practice of the Gospel-precepts, patience and constancy, &c. which will advantage any. Or, we must to our hearing God's word, add both obedience and Communion with all Orthodox Christians, or else the word will benefit us nothing.

3. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.]

[Paraphrase] 3. For as there is such a thing as a rest yet future, for us to hope for, so it is most certain, that this is only for constant persevering believers to enter into; and such must we be, if we mean to enter into God's rest. By God's rest, I mean not that which is so oft called by that name, the Sabbath of the seventh day after the creating of the world in six days; there are more rests of God beside and after that. That mentioned in the Psalmist, Psal. 95. 8. is called God's rest, though it were many years after the creation of the world: And so there is now a yet future rest for us, happy, peaceable, Halcyonian days here in the Church of Christ now persecuted, which shall shortly come, after the destruction of Christ's enemies, quiet seasons of worshipping of God (answerable to that Canaan that the Israelites (all but the murmur • s) possessed, after the expulsion of God's enemies, the Canaanites, &c.) which they that hold out, and are not discouraged by the present pressures, shall attain to, if they live so long, and however an eternal rest in heaven. And it nearly concerns us now to attempt to enter into that, and to be very careful to do so.

4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works:]

[Paraphrase] 4. For one place of Scripture speaks of that first Sabbath immediately after the creation, thus, And God &c.

5. And in this place again, If they shall enter into my rest.]

[Paraphrase] 5. And another in the Psalmist, long after, mentions this other rest as still future: which as it cannot refer to that after the creation, so neither can it to that of the Israelites in Canaan, being written after them both; but in the first sense, to David's time, being a promise to them of that age, that if they would then come in and hearken to the voice of God, after all their former rebellions, their land should be truly what it was promised to be, a rest to them, no Midianite, Philistine, or Canaanite should disturb them, their ark should be no more captive, but rest with them forever in Jerusalem: and in a second mystical sense, to these times of the Gospel, to which the Jews acknowledge that Psalm to belong, and wherein God by Christ was present among them, (the highest completion of what was obumbrated by the Ark or Temple) but should be taken away from them, if they did not timely believe on him.

6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached enter not in, because of unbelief;]

[Paraphrase] 6. Seeing then there is such a thing as a rest for some to enter into, and the Israelites that came out of Egypt, through their disobedience, failed of entering into it,

7. Again, he limiteth a certain day, saying in David, To day, after so long a time as it is said, To day if ye will hear his voice harden not your hearts:]

[Paraphrase] 7. And again seeing the Psalmist, so long after the Israelites entering into Canaan, speaks of a set time of entering into his rest, and that at that time still future, and yet farther typical of somewhat under the Gospel,

8. For if Jesus had given them rest, then would he not afterward have spoken of another day:]

[Paraphrase] 8. (For if Joshus, which is in the Syriac dialect called Jesus, (see Act. 7. 45.) had completed that prophecy by leading them into it whom Moses had not led, the Psalmist would not then have spoken of another future,)

9. There remaineth therefore a rest to the people of God.]

[Paraphrase] 9. It from all these premisses clearly follows, that there is now for Christians a rest still behind, which all that adhere fast to Christ shall now have their parts in, and of which that place in the Psalm is a typical prediction, see note c. on c. 3.

10. For he that is entered into his rest, he also hath cesed from his own works, as God did from his.]

[Paraphrase] 10. And this rest is a rest from toil and labor, a quiet repose of the Church, as of the Ark at Jerusalem, in a free exercise of the true religion, such as will be had after the destruction of the persecutors, parallel to that Sabbath wherein God rested from his labors, and hallowed it a day unto his service.

11. Let us labor therefore to enter into that rest, lest any man fall off after the same example of unbelief.]

[Paraphrase] 11. Let us then set carefully about this design of getting our parts in this rest, and that must be, if we fall not from these promises and hopes through disobedience, as the Israelites sell from their rest in the promised Canaan.

12. For [note b] the word of God is quick, and powerful, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.]

[Paraphrase] 12. And let us not think to deceive or escape that vengeance that expects all that fall off from Christ, how closely and cunningly soever they do it: For what Christ hath foretold, that he that will save his life shall lose it, and that they only that hold out and endure to the end shall escape, is sure to prove so true, that there is no hope by the most artificious dextrous managery to avoid the force of it, the word of God being like God himself, vital and operative, piercing into the depths and secrets of men, distinguishing between those which are the hardest to be discriminated, the true and the hypocritical Christian, and when the actions do not discover, searching into the thoughts and most cunning contrivances (as the priest in dissecting the sacrifices, observes and separates those things which are most secret, and closest joined together.)

13. Neither is there any creature that is not manifest in his sight: but all things are naked and [note c] opened unto the eyes of him with whom we have to do.]

[Paraphrase] 13. And no man shall be able to disguise himself so cunningly but he shall be discovered, disclosed, laid open and bare, as the sacrifice when 'tis first flay'd, then cut down the back, and all laid upon and discernible before the priest.

14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.]

[Paraphrase] 14. On these considerations therefore, (the rest which is promised upon our constancy, and the certain ruin if we do not persevere) and withal having such an example before our eyes, Christ, that having, suffered, ascended through the clouds unto the right hand of the Father in the supreme heaven, which is a token to us, that sufferings are the way to exaltation, let us take heed, and be sure, that whatever opposition or afflictions we meet with in the way, we be not discouraged from our course of Christianity, and the acknowledging and professing it publicly.

15. For we have not an high priest which cannot be touched with a feeling of our infirmities, but was in all points tempted, like as we are, yet without sin.]

[Paraphrase] 15. For Christ our high priest, that is entered into heaven before us, hath also suffered before us all that we can suffer, and so will be sure to be sensible of our condition, and to assist, and aid, and relieve us, that if we be not wanting to ourselves, we shall be able to stand.

16. Let us therefore come boldly unto the [note d] throne of grace, that we may obtain mercy, and find grace to help in time of need.]

[Paraphrase] 16. And accordingly let us adhere to him, and pray confidently to him, make an open free discovery of all our wants and requests to God, who though he sits upon a throne, yet sits there to hear our requests most freely, (see Joh. 7. a.) to relieve us in a fit season, and will do so, when we most want and least look for it.