A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. XIII.

* 1.1 1. NOw there were in the Church that was at Antioch certain prophets and teachers,] as Barnabas▪ and Simeon that was called Niger, and Lu∣cius of Cyrene, and Manaen,† 1.2 which had been brought up with Herod the Te∣trarch, and Saul.

[Paraphrase] 1. And there were at that time in Antioch some emi∣nent persons or Bishops of the Churches of Syria of that age, see note on 1 Cor. 12. c. and of them some having the gift of prophesie, (see note on ch. 15. c.)

2. As they ministred to the Lord and fasted, the holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.]

[Paraphrase] 2. And as they were upon a day of fast performing their office of prayer to God (see note on Lu. 1. i.) the holy Spirit of God by some afflation or revelation (see c. 8. note f.) com∣manded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them.

3. And when they had fasted and prayed, and laid their hands on them, they sent them away.]

[Paraphrase] 3. And accordingly they observed a solemn day of fasting and prayer, and so by imposition of hands (see note on 1 Tim. 5. f.) ordained them, and sent them away about the work designed them by God.

4. So they being sent forth by the holy Ghost, departed unto Seleucia;] and from thence they sailed to Cyprus.

[Paraphrase] 4. And having thus recei∣ved their commission from the holy Ghost, or by the appointment of God himself (see ver. 2) they went immediately to Seleucia.

5. And when they were at Salamis [they preached the word of God in the synagogues of the Jewes, and they had also John to their minister.]

[Paraphrase] 5. they proclaimed the Gospel in the synagogues of the Jewes, and they had with them John surnamed Mark, ch. 12. 25. who was with them as an attendant, to doe any thing wherein they had use of him, and by them to be sent on any part of their charge (see note on Joh. 20. 21.) whither they could not goe.

6. And when they had gone through the isle unto [Paphos,] they found a cer∣tain forcerer, a false prophet, a Jew whose name was Bar-Jesus,

[Paraphrase] 6. Paphos, where the Tem∣ple of Venus was,

7. Which was with [note a] the* 1.3 Deputy of the countrey, Sergius Paulus, a prudent man, who called for Barnabas and Saul, and desired to hear the word of God,

8. But [note b] Elymas the sorcerer (for so is his name by interpretation)] withstood them, seeking to turn away the Deputy from the faith.

[Paraphrase] 8. But Bar-Jesus, that Ely∣mas, or Magician, (as Ely∣mas signifies)

9. Then Saul (who is [note c] also called Paul) [filled with the holy Ghost set his eyes on him,]

[Paraphrase] 9. having a great incitati∣on of the Spirit of God upon him looked earnestly on him.

10. And said. [O full of all subtilty and all [note d] † 1.4 mischief, thou child of the de∣vil, thou enemy of all righteousnesse, wilt thou not cease to pervert the right waies of the Lord?

[Paraphrase] 10. O thou vile sorcerer, which, like the devil by whom thou workest, art an enemy of all goodnesse, wilt thou persist in sorcery in defiance of the faith of Christ, which comes armed so with much more power of miracles then those to which thou falsly pretendest?

11. And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darknesse, and he went about seeking some to lead him by the hand.]

[Paraphrase] 11. It is most just that thou that holdest out pervers∣ly against the light of the Gospel, shouldst lose thy sight, which therefore by the immediate power of God shal be taken from thee for some time. And immediately he was struck blind, and was not able to goe without leading.

12. Then the Deputy, when he saw what was done, believed, being† 1.5 astonished at the doctrine of the Lord.]

[Paraphrase] 12. And this act of mira∣culous blindness upon the sor∣cerer convinced the Proconsul, and converted him to the faith.

13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia, and John departing from them returned to Jerusalem.]

[Paraphrase] 13. And Paul and all that were in his company, except John, who returned to Jerusalem, went by sea from Paphos to Perga, a place famous for the Temple of Diana.

14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sate down.

15. And after the reading of the Law and the Prophets, the [note e] Rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.]

[Paraphrase] 15. And after the reading of the lessons, one out of the Law, the other out of the Pro∣phets, it being the custome for the Jewish doctors to expound, and apply some part of Scripture to the instruction of the peo∣ple, the chief persons of the assembly which were present sent to Paul and his associates, to know whether they were pre∣pared to doe so.

16. Then Paul stood up, and beckning with his hand, said, Men of Israel, and ye that fear God, give audience.]

[Paraphrase] 16. And Paul stood up, and having called for silence, (see ch. 12. 17.) bespake all both Jewes and Proselytes to give audience.

17. The God of this people of Israel chose our fathers, and exalted the peo∣ple, when they dwelt as strangers in the land of Aegypt, and with an high arm brought he them out of it.]

[Paraphrase] 17. The God of Israel chose Abraham, &c. and pro∣mised to blesse and multiply his seed, and accordingly performed it, encreasing them to a very great number, even at the time when they were sojourners and slaves (and their children appointed to be killed, as soon as they were born) in Aegypt, and with many wonderfull mira∣cles at last brought them out from thence.

18. And about the time of fourty years [note f] * 1.6 suffered he their manners in the wildernesse.]

[Paraphrase] 18. And for fourty years, although they rebelled and murmured against him (and accordingly he sent many punishments upon them, and permitted none of the murmurers to enter Canaan,) yet dealt he with them with much kindnesse and tendernesse, carried them as in his armes, provided for them, fed them miraculously in the wildernesse.

19. And when he had destroyed seven nations in the land of Canaan, he divi∣ded their land to them by lot.

20. And after that [he gave unto them Judges about the space of four hundred and fifty years, untill Samuel the Prophet.]

[Paraphrase] 20. he raised up some par∣ticular eminent men to fight their battels for them, and that way of government lasted till the time of Samuel, who being a Prophet, ruled them in God's name and stead, for a while.

21. And afterward they desired a King, and God gave unto them Saul the son of Cis, a man of the Tribe of Benjamin, by the space of fourty years,

22. And when he had removed him, he raised up unto them David to be their King, to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart [which shall fulfill all my will.]

[Paraphrase] 22. whom I will make use of to rule my people accor∣ding to my will.

23. Of this man's seed hath God, according to his promise, raised unto Israel a Saviour Jesus,]

[Paraphrase] 23. And as he promised, so hath he performed, from his posterity is Jesus come, appointed by God to be the law-giver and judge of the world, to rule and govern all, to fight their battels against sinne and Satan,

24. When John had first preached [before† 1.7 his coming] the baptisme of re∣pentance to all the people of Israel.

[Paraphrase] 24. before his beginning to preach, or entrance on his prophetick office.

25. And as John fulfilled his course he said, Whom think ye that I am? I am not he: But behold there cometh one after me, whose shooes of his feet I am not worthy to loose.]

[Paraphrase] 25. And as John preached and baptized, he renounced being the Messias, telling them that he was but his forerunner, and that he should shortly come and preach among them; whose disciple, saith he, I am not worthy to be.

26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.]

[Paraphrase] 26. And now brethren, both Jewes and Proselytes, this Gospel, which Christ thus brought into the world, is sent to be proclaimed and made known to you.

27. For they that* 1.8 dwell at Jerusalem, and their rulers,† 1.9 because they knew him not, nor yet the voices of the Prophets, which are read every Sabbath day, they have [note g] fulfilled them in condemning him.]

[Paraphrase] 27. For the Sanhedrim, and people of Jerusalem, that then was, did nor understand him to be the Messias, which they might have done, if they had considered the predictions of the Prophets conteined in those lessons and portions of Scripture (especially prophetick,) which every Sabbath day are read in their Synagogues, but ad∣judged him to death, and in so doing fulfilled those very prophecies which they understood not, yet pretended to understand and value so much, for they said it should be so.

28. And though they found no cause of death in him, yet desired they Pilate, that he should be slain.]

[Paraphrase] 28. And though he were perfectly innocent, no capi∣tal accusation produced against him, yet by their importunity they forced Pilate to condemne him to be crucified.

29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.]

[Paraphrase] 29. And when by thus doing they had not more acted their own malice, then fulfilled the prophecies concerning the Messias (according to what he himself said, It is finish'd, and then gave up the ghost) then the Officers took him down from the crosse and put him into a tombe, sealed it up, and watched it, secured him by all wayes imaginable.

30. But God raised him from the dead.]

[Paraphrase] 30. And yet after all this, God raised him from the dead.

31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.]

[Paraphrase] 31. And for fourty days he continued upon the earth, and was severall times seen, (and convers't with, and did eat and drink, and shewed the print in his hands and side) in the presence of his disciples, and divers others who from the beginning had attended on him as disciples, who now testifie this truth unto all the Jews.

32. And we* 1.10 declare unto you glad tidings, how that the promise which was made unto the fathers,

33.† 1.11 God hath fulfilled the same unto us their children, in that he hath [note h] raised up Jesus again, as it is also written in the second Psalme, Thou art my Son, this day have I begotten thee.]

[Paraphrase] 32, 33. And the subject of this Gospel, which we thus proclaim unto you, is the promise made to Abra∣ham (that in his seed &c.) to Moses (that God would raise up a Prophet &c.) which promise God hath now fulfilled in raising Jesus from the dead. Of which also that in the se∣cond Psalme was a prophecy, when to David after his great persecutions it was said, that God had now begotten him, there∣upon calling him his son; that is, set him upon his throne, and given him that title of greatest dignity, and which is in Scri∣pture the title of Kings, as on whom is enstated that power over men which belongs originally to none but God, and deriva∣tively to none but those on whom God bestowes it, who consequently are called both children of the most High, and Gods, Psal. 82. 1. 6. (as those that are made like unto another, are, to expresse that similitude, called his sons, and sometimes have his name communicated to them.)

34. And as concerning that he raised him up from the dead, now no more to returne to corruption, he said on this wise, I will give you the [note i] sure mercies of David.]

[Paraphrase] 34. To the same purpose also, that God should not only raise him from the dead, but also secure him never to dye any more, (for Lazarus and others that were once raised, dyed again) are those two other known prophecies, one Isa. 55. 3. I will give you the sure mercies &c. the expression of an everlasting Covenant, spoken literally to the people of Israel, that God would perpetuate to them the mercy promised to David, that of giving one of his seed to sit on his throne, (which had been for some time interrupted, but should now be perpetuated to them upon their obe∣dience) but here accommodated to Christ, that though he were crucified, yet he should rise again, and after that never dye any more, that is, that Christ, under the title of the son of David, should be given to the Jews not onely in a mortall condition, as David was, but in a firme immutable state; which could not be true of him, if he had not been raised from the dead, and assumed to heaven, never to dye any more.

35. Wherefore he saith also in another Psalme, [Thou shalt not suffer thine Holy one to see corruption.]

[Paraphrase] 35. And to that most clearly belongs that other place, Psal. 16. 11.

36. * 1.12 For David after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.]

[Paraphrase] 36. For if those words should be applyed to David personally, they could have no truth in them, for he having lived his term or space of naturall life, and therein ruled the people over whom God was pleased to set him, dyed a naturall death, and never rose again, but his body was putrified in the earth.

37. But he whom God raised again saw no corruption.]

[Paraphrase] 37. But he in whom that prophecy is completely fulfilled, that is Christ, being sent by God into the world, and crucified, and by the power of God raised from the dead the third day (before the time came wherein bodies naturally putrifie, viz. 72. houres after death, wherein the revolution of humors is accomplished) never came to dye again, or putrifie at all.

38. Be it known unto you therefore, men and brethren, that through this man is preached unto you forgivenesse of sins.]

[Paraphrase] 38. This therefore is the message we bring, the Gospell we preach unto you, that this Christ is the Messias, who by his death hath reconciled God to all penitent believers, and by his life and doctrine taught us a way, wherein we may obtain pardon of sin, such an one as was not to be found in the Mosaicall Law.

39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses.]

[Paraphrase] 39. And whosoever receives and obeyes him shall certain∣ly be freed and purged from the wrath of God, and the punishments attending sin in another world, from which the Law of Moses could not by all its ceremonies, washings and sacrifices purge or cleanse any.

40. Beware therefore lest that come upon you which is spoken of in the Prophets,

41. [note k] Behold ye despisers, and wonder, and‖ 1.13 perish: for I work a work in your days, a work which ye† 1.14 shall in no wise believe, though a man declare it unto you.]

[Paraphrase] 40, 41. You are therefore neerly concerned to take heed, and beware that by your ob∣stinate resisting and rejecting this way of salvation now preached, and confirmed from heaven by Gods raising Jesus from the dead, when ye had opposed and crucified him, you do not bring a remarkable astoni∣shing destruction upon your selves, in the same manner (and a heavier degree) as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them, and going on impenitently in their sins against all the messages sent them by the Prophets, and by so doing cause the Gospel to be removed to the Gentiles, v. 46. A thing which will come to pass suddenly, in both parts, (the Gospels being taken from you, and preached to the Gen∣tiles, and the Romans coming in and destroying you) though ••o incredible to you, that you will not believe it, when the newes of it shall come unto you by them that see it done, (see note on Mat. 28. b.)

42. And‖ 1.15 when the Jewes were gone out of the Synagogue, the Gentiles be∣sought that these words might be preached to them the next Sabbath.]

[Paraphrase] 42. And as they departed from the Jews, the Proselytes, or pious persons of heathen birth, desired to hear more of this subject the next Sabbath.

43. Now when the congregation was broken up, many of the Jews and* 1.16 reli∣gious Proselytes followed Paul and Barnabas, [who speaking to them perswaded them to continue in the grace of God.]

[Paraphrase] 43. who preached to them, and by way of exhortation confirmed them in the do∣ctrine of the Gospel, (see note on Heb. 13. b.)

44. And the [note l] next Sabbath day came almost the whole city together to hear [the word of God.]

[Paraphrase] 44. the Gospel preached by them.

45. But when the Jews saw the multitudes, they were filled with† 1.17 envy, and spake against those things which were spoken by Paul, contradicting and* 1.18 blas∣pheming.]

[Paraphrase] 45. And the chief men of the Jews seeing how the mul∣titude thronged to hear it, were horribly enraged, and contradicted Paul, and that with contumelies and reproches cast on him.

46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been preached to you: but seeing ye put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles.]

[Paraphrase] 46. But this no way dis∣couraged Paul and Barna∣bas, but they put off all fear, and said courageously (see note on Joh. 7. a.) that now they had performed their charge from Christ, of preaching the Gospel first to the Jews, before they applyed themselves to the Gentile world. But seeing ye Jews, said they, behave your selves so obstinately and perversely, that you be∣come utterly unworthy and uncapable of receiving benefit by the Gospel, we are now by appointment to leave you, and preach to the Gentiles, and so we will.

47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation unto the ends of the earth.]

[Paraphrase] 47. For this was the dire∣ction of God, that Christ be∣ing first preached to the Jews, and being rejected by them, should be preached to all other people of the world: and this is the summe of that old Prophecy, Isa. 49. 6.

48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and† 1.19 as many as were [note m] ordained to eternall life believed.]

[Paraphrase] 48. And when the Gen∣tiles heard this good newes, that this pardon of sinnes and salvation by Christ was allowed them, they rejoyced, and blessed the name of God for this glorious mercy of his revealed in the Gospell; and all they of the Gentiles, that had any care, or pursuit of the life to come, the Gentile Proselytes, or that were fitly disposed and qualified for the Gospel to take root in, received the doctrine of Christ thus preached to them.

49. And the word of the Lord was published throughout all the region.]

[Paraphrase] 49. And the Gospel was preached, and embraced over the whole countrey.

50. But the Jews stirred up the* 1.20 devout and honorable women, and the chief men of the city,] and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

[Paraphrase] 50. Onely the Jewes ex∣asperated some of the female Proselytes, those of them that were of honorable quality, and the governours of the city, see Joh. 1. e.

51. But they shook off the dust of their feet against them, and came unto Iconium.]

[Paraphrase] 51. But they, using that fatall ceremony appointed by Christ in this case, thereby foretelling and aboading the destruction which should overtake them for so doing, left them, and went from thence to Iconium.

52. And the disciples were filled with joy, and with the holy Ghost.]

[Paraphrase] 52. And all the Christians were filled with spirituall joy at what they saw thus performed, and went on zealously in their course.

Annotations on Chap. XIII.

[ a] * 1.21 V. 7. The Deputy] That Sergius Paulus should here be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Proconsul in Cyprus, v. 4. hath some difficulty in it, it being resolved by Strabo, l. 14. p. 470. that after the Romans taking this Island, it became a Praetorian Province, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And again, p. 471. mentioning the subduing of it, and possessing it by Cato, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from that time the Island became, as now it is, a Praetorian Province; which con∣cludes it under a Praetor, not a Proconsul. And so Zo∣naras on the 8^th. Canon of Ephesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Duke of An∣tioch a Commander was sent to Cyprus: on which pre∣tence it was, that the Bishop of Antioch did at the time of that Council pretend right of ordaining the Bishops of Cyprus. This difficulty Baronius indea∣vours to remove, Anno Chr. 46. n. 11. by conceiving that the Proconsul of Cilicia had the administration of this Praetorian Province also, and consequently that this Sergius Paulus was now this Proconsul of Cilicia. This he collects from Sigonius De Antiq. Jure Pro∣vinc. l. 1. c. 14. who affirmes it of P. Lentulus and some others, that being Proconsuls of Cilicia, they ad∣ministred Cyprus also, which, saith Baronius, non illi tantùm sed & successoribus esse aequè concessum, par est credere, it is reasonable to believe not of him onely, but of his successors as well as of him. But the words in Sigonius do sufficiently refute this conclusion; for he having indeed affirmed that this honor of holding Cyprus together with Cilicia was granted by the Se∣nate not onely to P. Lentulus, but also to Ap. Clau∣dius and M. Cicero, as special honors designed to those three Proconsuls, addes, Post Ciceronis autem procon∣sulatum, ut à Ciliciae Praeside tres Asiaticae Dioeceses, sic etiam Cypri administratio ablata est, ac proprius, ut ex lege debuit, Praetor cum suo Quaestore in eam missus est, After Cicero's Proconsulship, as the three Asiatick Dioeceses were taken away from the Presi∣dent of Cilicia, so was the administration of Cyprus also, and a peculiar Praetor with his Quaestor sent thi∣ther, according as by the Law it ought to be. And there∣fore so it must be supposed to be at this time of Clau∣dius's reign, long after Cicero's time. It remains there∣fore that the most obvious way of removing this diffi∣culty be resolved on, as the most true, viz. that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Commander of this Praetorian Province is here improperly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Proconsul, not in a strict acception of that word, but as that is more loosely taken for any Governor sent thither by the Ro∣mane power. Accordingly the Vulgar Latine calls him onely Praesidem Praesident or Governour; a title used in the place newly cited from Sigonius, for the Proconsul of Cilicia, which notes the promiscuous acception of such words. To which may be added, that the title of Proconsul, belonging duely to the Governours of Cyprus for some time, viz. whilest Lentulus, Claudius, and Cicero, Proconsuls of Ci∣licia held Cyprus, it might now abusively and vulgarly continue to the Praetor of Cyprus, though properly it did not; especially considering the flat∣tering nature of the Greeks, which would still be∣stow the most magnificent titles upon their Gover∣nours.

[ b] * 1.22 V. 8. Elymas] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alem, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alim in Arabick signifies knowing or skilfull, and is applyed to those that know things divine and humane, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alam, scivit: and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Syriack and Arabick signifies scru∣tari or explorare, to search, will signifie the same also. From this concurrence of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same notion, 'tis clear that neither of them here was a proper name (that having before been set down to be Barjesus v. 6.) but both, in severall languages, the title of their wise men, skilled in the secret learning, whom we ordinarily call Magicians; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣ing in so common use among the Graecians, though per∣haps of an Eastern origination too, is here set as an in∣terpretation of the other.

[ c] * 1.23 V. 9. Also called Saul] Severall accounts are given of Sauls two names▪ S. Ambrose Serm. 31. saith that he was at his Baptisme named Paul by Ananias. S. Austin Tract. 72. in Psal. will have it an effect of his Conversion, and so of his own imposing, and that his humility would not own that name of a proud tall King of Israel, but preferred the contrary of Paulus a little one. Agreeable to which it is that he calls himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(a word made by himself on purpose) lesse then the least of Saints. S. Jerome on the Epist. to Philemon, will have it a token of this his first victory over the heathenisme of Sergius Paulus here (in this Chap. where he is first called by this name) whose name he was therefore to bear by way of triumph, as Scipio of Africanus and the like. But Origen in Pref. on the Epist. to the Romans, saith that he being a Jew born in the City of Rome, had at his circumcision two names, Saul a Jewish, and Paulus a Roman name. And this is most agreeable to the form of speech here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) But Saul, who is also Paul, noting him to have had two names at once, not to have changed one for the other.

[ d] * 1.24 V. 10. Mischief 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies forgery, cheating, falsenesse, deceit: so in Plutarch, making a false Will is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so Act. 18. 14. If it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any injury, (any piece of injustice) or any roguy forgery or cheat; so Phavo∣rinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to doe any thing with cunning; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knavery, forgery, de∣ceit; and so likewise Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doing wicked or cun∣ning things, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (beside 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a for∣ger) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wicked (I suppose without a comma) contriver, or cunning, sub∣tile person.

[ e] * 1.25 V. 15. Rulers of the Synagogue] The Synagogues in the regions of Judaea, not alwaies signifying their Consistories or Judicatures, but also their places for religious duties, hearing the Law and Prophets read, was answerable to the coetus Ecclesiastici, the religious assemblies (saith Bertram de Rep. Jud. p. 154.) of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law. The Archisynagogi therefore are parallel to, and supply the place of those Levites and Prophets, those that officiated there, of which consequently there were more then one in the same Synagogue; and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth. And the ancient Gr. & Lat. MS. ch. 14. 2. in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making express difference between the rulers, or chief, of the synagogue, that officiated there, and the Rulers of the Consistory or judicature.

[ f] * 1.26 V. 18. Suffered he their manners] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carried as a nurse, is the right reading, there is little doubt, this being the very word twice used by the Septuagint, Deut. 1. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the Romane and Basil editions have it, for that which is in the Hebrew, hath born thee, as a parent, or nurse, doth a child, not only bearing in armes, but feeding and sustaining, (As sure God did those Israelites, when he sent them Quailes and Manna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bread ready drest, and sent down, from heaven for them) and farther undertaking all the trouble of his education, and therefore the Syriack inter∣preter uses here a word which signifies feeding or nou∣rishing. And so Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) bearing as a nurse, that is, feed∣ing; and so Phavorinus also. Thus in Macarius speaking of a mother and her little child, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she takes up, stroakes, and nurses with great affection. And 2. Mac. 7. 27. when the mother entreats the son to pity her, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that bare, and did for him as a nurse doth, (answerable to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take up, or carry.) This did God miracu∣lously even to those murmurers: But suffering his vengeances to fall upon them, and sweeping them all away that came out of Aegypt, but Caleb and Joshua, he cannot so fitly be said to have born their manners, or to have born with them.

[ g] * 1.27 V. 27. Fulfilled] That there is in this verse a tra∣jection, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there can be no question; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the latter part belongs to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they ad∣judged or sentenced him, and they fulfilled or accom∣plished them. And such trajections are ordinary among writers, and go for elegancies, where they are used. The onely difficulty will be, to what sense the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be rendred. For either that may couple the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the construction will lye thus, For they that dwelt at Jerusalem, not knowing, and (consequently) condemning him, fulfil∣led the sayings, or voices, or words, of the Prophets; or it may possibly not be a Copulative, but (as oft it doth) Emphatically affect the words to which it is joyned, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the rendring will be, not knowing him, they fulfilled the words of the Pro∣phets, even those words that are every Sabbath read in their ears (and therefore should in reason be taken notice of by them) in, or by, thus condemning him. But the former of these is the most probable.

[ h] * 1.28 V. 32. Raised up] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 raising up signifies to raise up from the dead, and so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too; but not so onely, nor so primarily, nor necessarily so, but when either the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the dead, or some other phrase of that nature, or circum∣stance of the Context requires that sense. For besides that notion, there is another very ordinary, and proper to it, as when God is said to raise up a prophet, that is, to send him, and give him commission to perform the office of a Prophet: this is an usuall notion of the word. So Act.* 1.29 3. 22. & 7. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall raise you up a prophet; and so Act. 2. 30. speak∣ing of Gods promise to David, from the fruit of his loynes according to the flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he would raise up Christ, bring the Messias into the world. And the mention of the Resurrection in the next verse will not be able to assigne any other sense to that place, because that may come in from the force of the sitting on his throne, which is added to it, it being clear, that as that was promised of the Messias, so it was not performed till his Resurrection. So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he rose up, a false prophet arising of himself, or raising himself, not raised by God (according as among the Hebrews the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for prophesying doth in hithpael, the reciprocal conjugation, generally signifie a false prophecie, such as one receives from himself, and not from God) so Heb. 7. 11. What need is there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that there should arise, or be raised, another priest? and again v. 15. And thus some may conceive that it should signifie in this place. But 1 the Context here, and 2. the importance of the second Psalme incline it the other way. For here the resur∣rection of Christ v. 30. is the point insisted on; and though his Crucifixion be first mention'd in order to that, v. 27. yet there is no mention of his coming into the world, or either his eternal, or temporal genera∣tion. And so in the following words, v. 34. they again belong to Gods raising him from the dead. And for the parallel betwixt begetting and resurrection, it might be made clear in many particulars. As for the second Psalme, that clearly belongs to the setting up David King after the death of Saul, and conquest over his enemies; and that is aptly express'd by Gods begetting him, and his being Gods son: For as simili∣tude denominates children, the children of God are they that are like him▪ and resemble him in any thing, and the children of Abraham are they that doe the works of Abraham; and as the making man after Gods image,

signified his likenesse unto God in power, having do∣minion, &c. Gen. 1. 28. so being the sons of God, and having the title of Gods, Psal. 82. 6. belongs to Go∣vernours, and consequently signifies so in that second Psalme, and is but another phrase to signifie what is plainly said v. 6. yet have I set my King upon my holy hill of Sion. And thus also in the application, Christ the son of David being raised from the dead, as Da∣vid rescued from the great dangers that encompass'd him, is now set upon his throne by his exaltation; and that is Gods begetting him his son here, and is the thing to which the Jewes referred when they called the Messias sometime the King of Israel, sometime, which is all one, the son of God. And so Heb. 1. 5. this say∣ing of God to him, Thou art my son, &c. and, I will be to him a father, and he shall be to me a son, is brought as a proof of his being superiour to the Angels ver. 4. which was done by his Resurrection and exaltation, Ephes. 1. 20, 21.

[ i] * 1.30 V. 34. Sure mercies] The Hebrew in Isa. 55. 3. from whence this is taken hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural, noting beneficia, or beneficentiam, mercies, or mercifulnesse, is by the Greek rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from the sense of the Singular 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies both beneficus and pius, charita∣ble and godly) as if it were onely pia godly from the singular pius, whereas the Adjective plural is taken Substantively (as many Neutrals in Latine are) for acts of kindnesse, mercies, &c. and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adje∣ctively joyned with it, signifies the faithfull, durable, lasting mercies of David, that is, of Christ the son of David, and so this place out of the Prophet is brought as a proof of Christs resurrection. For as the mercies promised the Jewes in having David for their King, had with the end of his life determin'd also, unlesse his son Solomon, and after him others, had sat upon the throne; and as, when they were carried into Captivi∣ty, the perpetuating these benefits of David to them, that is, being govern'd by their own Kings, signifies their return from their Captivity: so Christ, being cal∣led David, or meant in a second mystical sense when David is named, and being (crucified and so) dead, as David was, unlesse he had withall risea again, that Covenant, those mercies promised by and in him to the world, could not have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 firm, sure, faith∣full, ratified for duration or continuance, but had end∣ed with his life; whereas now by his Resurrection and Ascension to heaven they still continue, and are made good unto us. Thus, saith Athanasius of Christs sa∣crifice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it perfected all, and became faithful: wherein? why, in that it remaineth for ever. And again saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The legal priesthood by time and death passeth from one to another, but Christ having an high priesthood which passeth not from him to any successour, did therein be∣come a faithful high priest (Heb. 2. 17.) enduring, or, continuing, for ever: where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that Epistle to the Hebrews is interpreted by that Father to signifie durable, continuing for ever.

[ k] * 1.31 41. Behold ye despisers] The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold ye despisers, which from the Septua∣gints reading the Apostle here embraceth, are very different from what not onely the Vulgar Latine, and our English, but also the Chaldee, and the Interlinea∣ry retain in the place of Habakuk c. 1. 5. from whence it is clearly cited, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being by them read as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in gentibus among the heathen, which the Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gentes. Here∣upon learned men have made conjectures, that the Greek interpreters had some other reading: Beza, and Capellus, and from him Grotius's Posthumous Annotations have mentioned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Capellus hath thought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possible. But Mr. Pocock by his acquaintance with the Arabick writers, hath super∣seded these conjectures, and given assurance that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the word, which as the Greek rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 despisers, so the Syriack in Habakuk express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arrogantes, transgressors, and the Arabick by negligentes, taking the word for the plural of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which though it be not met with in the Bible, yet may be resolved to have been anciently in use among the Hebrews, both by the notions which the Greek and Syriack and Arabick interpreters had of it, and by the frequent use of the word in the Arabick, for injustus fuit, se super aliquem extulit, à vero declinavit, recessit, insolenter se gessit, mentitus est, fastuosè incessit, being unrighteous, proud, transgres∣sor, insolent, lyer, fastuous, as he there cites out of the Arabick Grammarians, shewing that the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 maroche, is by Bar Ali in his Syro-Arabick Lexicon expounded by the same word by which Aljauharius renders Albagyo. As for the latter words of this verse, though some have been willing to make some alteration, yet there will be little need of it: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and wonder, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that followes, will be as fitly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not so, as that signifies a dissolution or destru∣ction, but as in the Arabick 'tis used for any change to the worse, as when meat hath lost its smell or tast, and is applied to such a change as is in one astonish'd or confounded. So R. Tanchum, the former word signi∣fies admiration, the latter amazement or confusion. Where though the literal notation of the words do not predict the ruine or destruction of the Jewes, yet the rational importance doth, to all that are not thus mo∣ved by admiration, and shame, to imbrace the Gospell now preach'd unto them; for as those that did so were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rescued from the approaching destructi∣on, so all that still stood out should certainly be destroyed.

[ l] * 1.32 V. 44. Next Sabbath] In stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the coming, or approaching Sabbath, the Kings MS. and some others read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the next, or adjoy∣ning, sabbath, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have been shewed to signifie the adjoyning cities, Note on Mar. 1. b.

[ m] * 1.33 48. Ordained to eternal life] That this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here a notation of the Pro∣selytes among the Jewes, which were allowed by them to have partem in seculo futuro, a portion in the age to come (whether that signifie Heaven, or the kingdome of the Messias) without submitting to their whole Law, but only to the seven precepts of the sons of Noah, hath been not unhappily conjectured by M. Mede, And the context is somewhat favourable to it: The company consisted of Jewes and Proselytes, ver. 43. many of those Proselytes (as well as Jewes) followed Paul and Barnabas after the dissolving the assembly; and their doing so, and the form of the Apostles ex∣hortation to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to abide, or persevere, signifies, that they were already believers. Then ver. 45. The Jewes contradicted, and spake against this do∣ctrine, and therefore, say Paul and Barnabas, seeing ye judge your selves unworthy of everlasting life, that is, seeing you behave your selves as those that look not after, care not for, your eternal weale, Behold, we turn to the Gentiles, v. 46. which when the Gentiles heard, that is, the people of other nations that were there a∣mong the Jewes, they rejoiced, and glorified the word of God, v. 48. And upon that it is immediately added, that as many as were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispo∣sed, or in readinesse for, or to, eternall life, believed. In this conjecture there is a faire appearance of truth for the whole of it. And for one part of it is un∣doubted, that those who are here said to believe were most of them, if not all, such Proselytes of the Gen∣tiles;

and those again not the Proselytes of justice which had undertaken the whole Mosaical law (for they were as deeply engaged in opposing Christianity, as the most refractary Jewes, and accordingly ver. 50. the Proselyte women, which were zealons for the Law, were exasperated by the Jewes; see Note on Mat. 23. d.) but especially those of the gates, which received the precepts of the sons of Noah, but were not pos∣sess'd with the Jewish prejudices against Christianity. But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time, and consequently it cannot be affirmed, in the latitude of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as many] which seems to include all of the sort (whatever it is) that is noted by the phrase. Or if that word may be so qualified, as not to extend to all, yet there is no propriety of the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to confine it to that sort of Proselytes, any more then there is to confine the like phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 fit for the kingdome of God, Lu. 2. 62. to this sort of Proselytes, which there appears not at all to belong to them. Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods preve∣nient graces hath that qualification wrought in him, which is the peculiar temper wherein the Gospel takes root, and prospers, the honest heart, or sincere desire of reforming, and living piously. For these, when the Gospel is preach'd to all, are peculiarly the men that lay hold on it, and bring forth the fruits of it: And these are very fitly described by this phrase here, and accordingly it is said that as many as were such, belie∣ved, or turned Christians. Now for the main difficul∣ty, how this phrase [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] should come to signifie these, I shall enlarge a while by viewing the nature of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to order, or ordain, among writers, sacred and profane. In Scripture it often signi∣fies to appoint, as that is to command or constitute. So Act. 22. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things which are appointed thee to doe, is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what thou oughest, what is thy duty, to doe, in the parallel place, ch. 9. 6. So Act. 15. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they commanded, or gave order, or appointed, and Mat. 28. 16. the mountain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Jesus had appointed, or commanded. But more frequently 'tis used in the military sense, in the notion wherein the Books of disposing or marshalling armies are called Tactick••, and in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispositions of Angels, Act. 7. 53. signifies troops, or hosts, of Angels. So of the Centurion, Lu. 7. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that hath such a place in the army, as (though he be a commander) to be himself under others; in which sense Rom. 13. 1. the powers that are, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, constituted by God, and placed under him. And by Analogie from hence 'tis applied to other things, as 1 Cor. 16. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they disposed, or devoted, themselves to that function, that part, as it were, of the Ecclesia∣stical militia, which consisted in ministring to the Saints. In the Translators of the Old Testament, and writers of the Apocrypha, 'tis generally in the military sense answerable to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so Ezech. 44. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall appoint, or dispose, or marshall, them to keep watches, which is spoken of the Temple, but as that represents an host, and is usually so called, (and thence Lu. 1. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the order of his daily course, is in that sense also) so 2 Mac. 15. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the horse being so disposed, or placed (as in Hesychius the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as 'tis corruptly read) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that is placed first neer the horn of the Battalia) and 1 Mac. 5. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are disposed, or marshalled, so that to morrow they may encampe. So 2 Kin. 15. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to muster the people. Among profane wri∣ters 'tis sometimes to dispose, or put in order; so the shepheard doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, order his flocke, in Phi∣lostr. de vit. Apoll. l. 3. c. 3. And in* 1.35 Apsyrtus, (in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having fought in ranks (in the military sense) follows within a line 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having disposed these things in order, (that is of writing) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I ad∣dresse my selfe to thee, &c. In the military sense no∣thing is more ordinary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were marshalled as for a fight, in Thucyd. l. 3. (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Julian, and others, is simply for enemies) so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Graecians being marshalled, &c. l. 2. as in Aelian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are soul∣diers in their ranks in services (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the con∣trary are those that are disbanded) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and or troop of such. And in this sense they that are truly pious, sincerely and honestly disposed to do whatsoever God requires of them towards eternall life, (whether that signifie Christianity, the present part of that life which shall end in eternity, or whether the life of glory in another world) may fitly be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, enrolled in the number of those that look after eternall life, marshalled, standing ready, in order, in rank, centuriati, to eternall life: and so as they that 1 Cor. 15. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de∣voted themselves to the ministration, might be express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, devoted and ready for that; so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, devoted and ready for life, will be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.36 they that devoted, addicted themselves to eternal life, according to that ordinary custom among sacred writers, where∣in the reciprocall Conjugation Hithpahel is expres∣sed by the Greek passive, which is observable of com∣pounds of this very word very frequently, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to obey, Rom. 10. 3. and 13. 1, 5. Heb. 12. 9. James 4. 7. In all which the passive signifies either to subject himself, or Neutrally to obey, submit, and so the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom.* 1.37 13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient. The short is, that they that having renounced the heathen Idols of their Countries embraced the worship of the one onely true God, and the hope of eternall life, and so were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well placed, or disposed, in a good posture toward the kingdome of God, are here thus express'd. This is that which is express'd Heb. 11. 6. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that come to God, which is the paraphrase of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prose∣lytes, so called from coming to, or indeed the same word participially set, and of all such it is required to be∣lieve, what is there said, that there is a God, and that he is a rewarder of all that diligently seek him, that is, that Gentiles (other nations besides Jews) if they seek God may come to eternall life, and consequently as many as put forward to the exercise of piety, which is one part of eternall life in Scripture (this is life eter∣nall to know thee, that is, live according to thy com∣mandments) and to the expectation of a reward, which is the other part, are distinctly capable of this title here, and there of that. This was acknowleged by Chrysostome, when he explained this phrase by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, separated to God, those that had betaken themselves to his onely service; or, as* 1.38 Procopius ex∣presses it speaking of the Gentiles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that by virtue and piety were in procinctu for sonnes of God, ready to be such. I shall adde but one place more, and that out of Philo, where speaking of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that were added to God, godly men, that gave up their names to the worship of God, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they being marshalled in the rank▪ next to the true God, live an immortal life: where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. is all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that were added to God, that is, with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that

come to God, that give themselves up to his service. And Baptisme among us being the form of our initia∣tion to Christ, the ancient form of those that were to be baptized was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in this military sense, from whence 'tis cal∣led a Sacrament) I renounce thy service, O Satan, and I put my self, list my self, with thee, O Christ. That this phrase cannot reasonably be interpreted to any sense of divine predestination, may appear, 1. by the no-reasons that are producible to encline it that way. Those must be produced, if they are any, either from the Context, or the propriety of the phrase. From the Context no reason is pretended; but on the other side, the comparison here lying betwixt the Jews on one side, and the Gentiles on the other, of the Jews it is said, that they contradicted, and blasphemed, and so judged not themselves worthy of everlasting life, v. 46. which sure referres not to any decree from eter∣nity past against their persons, absolutely considered, but only as contumacious unbelievers, uncapable of that salvation which was preached to them. And then in reason, and by laws of opposition, they that did believe of the Gentiles, must be those that were o∣therwise qualified then those Jews were, and so that qualification of pliable temper, will be the interpre∣tation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Not that all the Gen∣tiles received the Gospel (which yet if it were true de facto, would be no argument against what is now said) but that as many of them as were thus qualified, received it. As for the phrase, that hath no propriety to incline that way: for 1. there is no intimation, or mention of God in the phrase, which would be neces∣sary to restrain it to that sense of Gods predestination; 2^ly, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is rendred ordaining, and seems somewhat favourable that way, and is the only part of the phrase that doth so, there is no exam∣ple of this being any where used for Gods eternall de∣cree, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to determine or prede∣termine; 3^ly, there is no preposition answerable to prae, before, in any part of the phrase, nor any thing else to supply that place, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the foundation of the world, Ephes. 1. 4. Secondly, this may be resolved on by the reasons which stand in force against it. For 1. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as many being an inclusive universal particle, it is not imaginable yet that all of that assembly that were predestin'd, and so all that could ever believe, or come to life, did believe that day. The believers of a city do not all come in thus, every one at the same time, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 daily, some one day, some another, Acts 2. 47. and some that were now negli∣gent, or refractary, might after repent, and become more pl••able, and Gods decree certainly would not shut them out, when they did so. 2^dly, It is as unrea∣sonable to determine, that all that did then believe, and receive the Gospel, were predestined to eternall salvation: those that believed at other times were not all predestined; thus Judas, we know, was not, Hy∣menaeus was not: and believing here noting no more then receiving the faith, without any consideration of their persevering, or not persevering, it is evident of the stony ground, and of a multitude of Christians de∣noted thereby, that in time of temptation they fall away, and so are not (unlesse they return, and recover) predestin'd to salvation. 3^dly, It is not to be thought that Luke, which wrote this, knew of that whole as∣sembly of Gentiles, how many were predestin'd to salvation, nor consequently could he affirm it of them in that sense, or that none should ever believe, which this day did not; whereas on the other side, he might by the effect conclude, that all that were rightly qua∣lified at that time, did at that time receive and be∣lieve the Gospel preach'd to them, and all that did then truly believe, were so qualified, the obstinate and con∣tumacious Jews and Proselytes opposing and perse∣cuting it. Mean while it must be remembred that these qualifications are not pretended to have been original∣ly from themselves, but from the preventing graces of God, to which it is to be acknowledged due, that they ever are pliable or willing to follow Christ, though not to his absolute decree of destining them, whatsoever they do, unto salvation.

Notes

• * 1.1

  Now there were some in Antioch, belonging to the Church that then was, Prophets & Doctors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  foster∣brother of Herod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Procon••••l 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  falsnesse▪ forgery
• † 1.5

  much sh••••ken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  carried them as a ••••urse
• † 1.7

  the face of his en∣trance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  dwelt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  not know∣ing him condemned him, and fullfilled the sayings of the pro∣phets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  preach un∣to you the promise, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.11

  That God hath per∣formed it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  For David indeed in his own gene∣ration ha∣ving served the counsell of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.13

  confo••••∣ded
• † 1.14

  will not believe, if any man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.15

  as they went out of the Synagogue of the Jewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  worship∣ping: see note i.
• † 1.17

  rage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  raising 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  believed as many as were dispo∣sed for eter∣nall life.
• * 1.20

  worship∣ping women those of good quali∣ty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Ks MS. leaves out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  c 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  on Isa. p. 610.