fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great â—ight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâ—d 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â— you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors gaolers according to that of the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only crucio torqueo to torment but coerce◠too agreeable to that of imprisoning V. 10. Faith There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament First the Faith or beleiving that Christ was able to cure diseases c. So here and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples by which they beleived Christ so far as that by his delegated power they were able to doe the like miracles Mat. 17. 20. 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit is joyned with the gift of healing Secondly the belief of all that is revealed by God and that is in effect the true religion either before Christs birth and then 't is the faith of God Heb. 11. 3. 30 31. and referred to v. 6. Or after and then 't is the faith of Christ Rev. 14. 12. Or beleif of the truth that is that truth now revealed by Christ 2 Thess 2. 13. and when this is not so complete as it should be for want of light then 't is weak faith or weaknesse in faith Rom. 14. 1. To this many places belong 1 Thess 3. 2 5. 2 Thess 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith Christ foretels that there shall be at his coming to act vengeance on his enemies very little Faith upon the earth that is in the land of Judaea and Samaria So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaicall law to 't is used Rom. 3. 27 28. c. 4. 15. As it comprehends Christs precepts so 't is Rom. 16. 16. and as promises so 't is used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also whose object are those Promises and supposes and includes a sincere care of performing the condition now required under the Gospel without which as the promises belong not to any so the Faith is but an imperfect and false Faith which will never avail any Thirdly the dictate of Conscience rightly perswaded or assured of the lawfulnesse of what a man doth and that either to one particular action Rom. 14. 22 23. or universally to the Generall current of the life Heb. 10. 22. Fourthly in a more limited sense 't is a Confidence in prayer that what we ask as we ought to doe we shall receive Jam. 5. 15. and as an associate of that depending on Gods provision for things of this life the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of Faith Matth. 6. 30. this being one promise of the Gospel that they who ask shall receive and that all these things the necessaries of life shall be added to them that first seek the righteousnesse of Gods kingdome or of the Gospel Fiftly Fidelity and that either in God making good his promise to us Rom. 3. 3. 1 Cor. 1. 9. 10. 13. 1 Thess 5. 24. Or in man toward other men Gal. 5. 22. servants toward masters Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull steward Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God 2 Tim. 4. 8. where keeping the faith after fighting and finishing the course must needs be constancy and fidelity see Note on Jam. 1. a. from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification being frequently taken not for beleiving but faithfull see Heb. 2 17. 3. 2. 1 Tim. 1. 12. Revel 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithfull Luke 12. 46. all one with hypocrites Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life which God that sees accepts though for want of occasion or tryall as yet it be not express'd in action and so approved to men So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried first by a hard command of going out of his country then by an incredible promise of a Child from barren old Sarah then again by a hard command of sacrificing his Son these three being but trials of his faith upon which it was approved to be sincere and so he justifi'd 't is now apparent that before these tryals he had faith which then before it was tryed was nothing but this resolution of Obedience c. or a sincere giving himself up to God in praeparatione animi in purpose of mind or resolution and if it had fail'd in any of those tryals would then have lost its acceptance with God but failing not was approved This I conceive is the faith which in S. James must when opportunity serves be shewed or demonstrated by workes James 3. 18. and if in that case it doe not is a dead faith v. 20. but supposing it sincere though yet not tried then it is that which I now speak of and is then opposed to Works not as those note 1. the ceremonies of the Mosaicall Law or 2 ly perfect unsinning obedience but as they signifie actuall performance To this there is a place of a venerable ancient Writer Cyrill of Jerusalem which is very appliable who having said of the Theif on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was willing to doe well but death prevented him answers him presently in the person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work is not the only thing which I expect or which I so require that nothing else will serve the turn but I have accepted thy faith By which it appeares that Faith in his acception is that faithfull resolution then begun though through want of life no Works followed it Thus when Faith denotes profession of faith or of some duty to be performed by a Christian as 1 Tim. 5. 11. this is either sincere and then accepted as in that Thief and is then opposed to Works only as a lesse to a greater or imperfectius magis perfecto the more imperfect to the more perfect James 2. 22. or unsincere and hypocriticall and is then opposed to Works as falsum vero false to true and so faith and life are ordinarily opposed in the Fathers Besides these five the word is also sometimes used in a looser sense for beleiving the doctrine of God and Christ howsoever acquir'd whether from sensible experience Jam. 2. 19. or from ocular demonstration Joh. 20. 25. or from relation as when 't is said to come by hearing V. 11. Sit down The custome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at meat so usual among the Graecians and the Romans though it be not mention'd in the Old Testament but on the other side Tables were in
repentance and change to fit men for Christ 77. To give knowledge of salvation to his people by the remission of their sinnes Paraphrase 77. To teach men that in Christ there is a possibility of obteining salvation for sinners to wit by pardon of their sins upon repentance and new life 78. Through the tender mercy of our God whereby the note f day-spring from on high hath visited us Paraphrase 78. which is a special act of compassion in God through which it is that this rising Sun i. e. the Messias or Christ so called by the Prophets is come from heaven to visit and abide among us 79. To give light to them that sit in darknesse and in the note t shadow of death to guide our feet into the way of peace Paraphrase 79. to shine forth to blind ignorant obdurate worldlings living in a state of death and to put us into that way that will bring us to salvation 80. And the child grew and waxed strong in spirit and was in the deserts till the day of his shewing unto Israel Paraphrase 80. And Iohn grew and had the Spirit of God dayly more and more shewing himself in him and dwelt in the hill countrey of Iudea where he was born till the time of his preaching or setting to the execution of his office among the Iews Annotations on Chap. I. V. 1. Most surely believed This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several notions in the New Testament 1. It is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfilled performed done So 2 Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil or perform thy ministery So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith Fulfil or performe thy ministery So in Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil desire is to do what is desired so 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching may be fulfilled i. e. gone through with and that the Gentiles may hear i. e. that it may be preached to the Gentiles also So in Hesychius Presbyter Cent. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament did not perfect or complete the inward man to piety or in that respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And so 't is in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which have been done performed acted among us of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or narration ensuing doth consist And this is perfectly agreeable to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Old Testament is once rendred by it which signifies to fulfil and performe as well as to fill So the Hebrews have a proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a man fulfil his heart i. e. do what he lists and in the Psalmist to fill or fulfil all thy mind is to grant all thy petitions Secondly then it signifies to fill and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fulnesse or plenty Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of the fulnesse of understanding and because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphorical as well as real filling infusing imbuing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so too And according to the matter of subject to which it is applyed the signification is yet farther varied For so being applyed to the Heart the principle of action it signifies to incite to any action to embolden to do any thing and when there is any thing of difficulty in it or of danger then it is particularly to give courage or confidence to embolden So Act. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why hath Satan filled thy heart that thou shouldst lye or deceive the Holy Ghost i. e. why or how did Satan incline or embolden thee to do this villany and so Eccles 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the sons of men is filled to do evil i. e. men are by impunity incited and emboldned to do so So Hest 7. 5. who hath filled his heart to do this or whose heart hath filled him to do this where the Greek reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared to denote the danger that he incurred that had done it and so the boldnesse of the adventurer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ordinarily to signifie boldnesse confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. confidence of hope the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence of faith Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse and the instrument of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming cheerfully to God in the beginning So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. being confident that God was able and so boldly depending on it So 1 Thess 1. 5. Our Gospel hath been towards you preached to you not onely in word but in power and in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in or with much confidence for so the next words as ye know what manner of men we were among you are interpreted c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention And so Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have assurance such as on which his actions are to depend in his own not any other mans understanding The Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is Let a man be moved to do any thing by his own not by another mans conscience for so the Context enforceâ—h being in opposition to one mans judging another for doing what he thinks he ought to do v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience These are the places where the word is used in these books which are therefore put together here in the first place V. 2. Ministers Two possible acceptions there are of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may signifie as it doth in some other places the matter the thing spoken of for so it doth v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words i. e. the things wherein thou hast been instructed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word i. e. thing done c. 2. 15. see Note on Mat. 2. h. and in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Apostles as those that were Christs instruments and officers not onely saw but acted themselves the things the passages that are here related And this is the plainest and clearest meaning of the phrase 2 ly It is the opinion of other learned men and among them of Budaeus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as generally it doth throughout S. Johns Gospel the word i. e. Christ incarnate That the use of this phrase or title of Christ should not be
but in the practice of Christian virtues such are mercifulnesse and peaceablenesse and delight to doe good one to another to build up and advance one another in piety not dividing and hating and excommunicating one another v. 19. or delight to do good or that joy which results from unanimity saith Theophylact. 18. For he that in these things serveth Christ is acceptable to God and approved of men Paraphrase 18. These indeed are acts of obedience to Christ that are sure to be accepted by God without Judaical performances and to be of good report among all men 19. Let us therefore follow after the things that make for peace and things wherewith one may edifie another Paraphrase 19. And therefore let us most zealously attend to those things which may thus preserve peace between all sorts of Christians though of different perswasions Judaizers or those that are instructed in their liberty and which tend to the drawing men to Christianity not aliening them from it 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence Paraphrase 20. Doe not thou for so unconsiderable a matter as eating is or because another will not or dares not make use of that Christian liberty which thou dost most innocently use disturb that peace that unity which God hath wrought among believers of different perswasions about indifferent things 'T is true a man may eat any thing simply considered but if by eating he aliene others from the Gospel by despising and avoiding them v. 3. that dare not doe so this is a sinne in him 21. It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak Paraphrase 21. 'T is not charitable to make use of any part of Christian liberty when by thy so doing any other man is kept from receiving the faith and so falls by some occasion of thine or is gall'd and discouraged and driven from the profession as the Jewish believer is by seeing others cast off the Mosaical yoke whom they think obliged by it or any way wounded or hurt that is brought to any kind of sinne see note on 1 Cor. 8. b. 22. Hast thou faith Have it to thy self before God Happy is he that condemneth not himself in that thing which he alloweth Paraphrase 22. If thou hast a clear understanding of thy Christian liberty it is well for thee and thou mayst use it betwixt God and thy self but not alwaies before men as when it may be in danger to hurt them and when 't is not necessary to reveal thy practice in such matters He is an happy man that when he knows a thing lawfull doth so manage the practice of it the use of his liberty that he hath therein no reason to accuse or condemn himself see note on c. 2. f. 23. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith note e is sinne Paraphrase 23. And indeed for the scrupulous Judaizer there is little reason he should be so ill used for his not daring to eat when he thinks himself otherwise obliged for it were a damning suâ—e for which his own conscience already condemns him should he eat or doe any indifferent thing as long as he thinks in conscience that it is not so because it is contrary to perswasion or assurance of the lawfulnesse of his action and whosoever doth any thing without that perswasion call'd faith here and knowledge 1 Cor. 8 7. so farre at least as to judge that which he doth lawfull for him he certainly sinnes in so doing Annotations on Chap. XIV V. 1. Disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to signifie the arguings or reasonings and consequently resolutions of men concerning themselves to the managing their whole course of life what is lawfull or unlawfull for them and particularly here as the Context inforceth it the reasonings and resolutions of those that from the liberty of disusing the Mosaical Law given by Christ conclude the lawfulness of eating any thing v. 2. A fuller instance or example of this noâ—ion of the word I have not met with then in Epicurus's his Epistle to Idomeneus speaking of the torments he was then under ready to die as great as were imaginable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy that he had in his mind upon the remembrance of the reasonings which he had in his life-time stood in battel array against all those torments of the strangury c. what those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reasonings of Epicurus were appears in his Epistle to Menaeceus in Diog. Laert. wherein as in an apologie for himself and a declaration of the truth of his opinions he confesses 't is not eating or drinking or any other of the sensualities of the world put together that beget a pleasant life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a sober discourse or reasoning and such as searches out the causes of all choice or aversation and drives away those false opinions from which the greatest perturbation that seizeth on our mind doth proceed This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this sober reasoning what are the true causes of choice and aversation that is what is to be chosen or rejected upon true rational grounds done or not done was Epicurus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of which brought him so much inward pleasure in the midst of his torments This S. Ambrose reciting part of that Epistle of his renders sobria disputatio a sober disputing by and by repeating the same again continens vita a continent life and in another place sobrietas mentis sobriety of mind And Cicero Tusc Quaest l. 5. mentioning his cheerfulness at his death translates this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inventorum suorum memoria recordatio the remembrance of the moral rules which he invented So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there and so most probably here also that reasoning of mens hearts by which they resolve and determine what they may and may not doe and accordingly regulate the actions of their lives that special act of their judicium practicum which hath the governing of their practice and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the judging or condemning of other mens courses Which practice was not to be approved of or encouraged in the Judaizer on one side as on the other side he that made use of his Christian liberty was not to reject but receive him to his communion though he were erroneously and unnecessarily scrupulous in point of the Mosaical observances And so this first verse is the breviate of the whole chapter which is all on these two heads that the Jewish Christian that understood his own liberty must not despise and reject the Judaizing scrupulous believer and
there is but one true God the Creator of all things to whom all mens prayers must be addressed as to the supreme from whom as we had our being so we are to think our selves obliged to be his servants and to make all our applications to him and so likewise but one mediator but one Lord by whom all things were created and by whom as the only mediator betwixt God and us all our prayers are addressed to heaven viz. Jesus Christ 7. Howbeit there is not in every man that knowledge for some with conscience of the idol unto this houre eat it as a thing offered to an idol and their conscience being note b weak is defiled Paraphrase 7. But all men doe not know or think this that these idols or heathen gods are nothing for sure they that are accustomed to worship them think they are something nay 't is clear that some men that are of opinion that idols are something and who fear them as able to hurt and so that must confesse that the eating of those feasts pollutes those that have cast off the worship of them and that continue their custome and former heathen course to this very time though they have received Christianity doe still goe to idol-feasts as such even now that they have received the faith of Christ and their sick that is wounded sinfull consciences see note b. that is they that goe on still in this old heathen practice not yet laid down are defiled or polluted by doing so This is certainly a sinne in them 8. But meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse 9. But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak Paraphrase 8 9. Now this being supposed it will follow that he that goes to the idol-Temple with these though he be not of their perswasion may yet be a means of confirming them in their error it being certaine that they will think he comes as they come that is with an opinion of that deity and of the benefit he shall reap by eating of that is partaking in the sacrifice which inconvenience being counted of there is no so great benefit to be reaped by going and eating there as that it should be fit to incurre that danger For though neither eating nor abstaining be in its self in the sight of God of any moment yet this care will befit every Christian that he so use his own liberty that he be not an occasion of sinning or continuing in sinne to those that are already in that erroneous sinfull course by confirming them in it 10. For if any man see thee which hast knowledge sit at meat in the idols temple shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols Paraphrase 10. For if any man that through an erroneous conscience goes to those Idol-feasts shall see a Gnostick who within himself knowes an idol to be nothing and therefore eats this but as ordinary meat be at an Idol-feast and partake of it will not he by this means be confirmed to goe on in his erroneous course 11. And through thy knowledge shall the weak brother perish for whom Christ dyed Paraphrase 11. And that Christian of an erroneous conscience see note b. shall be confirmed in his error and sinne and consequent ruine by occasion of this practice of thine all which through confidence of thine owne knowledge without care of thy brothers heathenish errors remaining in him thou hast been guilty of which is a sinne in thee not onely of uncharitablenesse to him but of injury or robbery against Christ in betraying a soul to ruine for the saving of which Christ dyed 12. But when ye sin so against the brethren and note c wound their weak conscience ye sin against Christ Paraphrase 12. And though it should be granted that your presence at idol-feasts were no impiety against God yet sure this uncharitablenesse against thy brother bringing him to a confirmation in his sinfull practice who through error is already in it must be looked upon as an impiety and sin against God himself who is concern'd in him 13. Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend Paraphrase 13. If therefore this my eating in an idol-Temple of that feast or any use of my liberty in the same kinde be an occasion of confirming any Christian in an erroneous sinfull practice or bringing him to doe any thing which is unlawfull I will sure deny my self the use of that liberty be it supposed to be such as by the Laws of Christ truly belongs to me when it shall prove of so dangerous consequence to my fellow-Christians Annotations on Chap. VIII V. 4. An Idol is nothing The meaning of this assertion of the Gnosticks and concession of S. Paul's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idol is nothing in the world must be fetch'd from the notation of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies nothing that which hath no exsistence Job 13. 4. Jer. 14. 14. Zach. 11. 17. and from thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols that is so many nothings so farre from being Gods that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing in the world no parts of God's first creation onely inventions and phancies of men creatures of mens own creating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzene wicked men are the formers first and then the worshippers of their wicked deities V. 7. Weake That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being sick in the New Testament hath been formerly made clear Note on Rom. 8. m. And being applied to the soul or conscience as here it must needs signifie the disease or wound or sicknesse of the soul or conscience which is sinne or error Thus in the Greek of the Old Testament Nahum 2. 5. where we read out of the Hebrew they shall stumble in their walk there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be weak And so generally the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impingere and cespitare to stumble or fall on gal-traps or any other mischief by the way is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being weak because they are wounded and galled by these means and so made unable to goe forward So Rom. 14. 21. we have together in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being offended or galled and being made weak So Rom. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were weak signifies when we were in a wounded mortally wounded state noted by when we were enemies in other places and there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. when we were sinners and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. impious or ungodly
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
acknowledged and that after his coming the Epistles to the Philippians Colossians and Philemon were written as appears by the place Rome from whence they are all dated and the joyning of Timothy's name in the front of them Now of all those Epistles 't is clear that they were written at his first being at Rome and not immediately before his Martyrdome For Philip. 1. 26. 2. 23 24. he expresseth his confidence that he shall be delivered and again come unto them which is not reconcileable with his perswasion of the instant approach of his death at the writing of this and to Philemon v. 22. he sends to make provision for his lodging at Colossae As for the Subscription of the Epistle which referres it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time of his coming before Nero that may possibly stand good by this interpretation that he was twice at his first imprisonment brought out to the barre before the Emperor and freed both times that the first being his greatest danger was most memorable to him by all mens forsaking him and the interposing of Gods protection when all other means failed him And this is more likely to be recited by him in an Epistle written soon after it then in one of ten years distance from it However we know that the Subscriptions of the Epistles are not to be found in all the antient Copies What the designe of this Epistle was is manisest to stirre him up to caution diligence and discharge of his office on occasion of the creeping heresie of the Gnosticks c. 2. 17. stolen in among them which had much debauched the Asiaticks c. 1. 15. and made use of Magick to oppose the truth of the Gospel c. 3. 8. CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus Paraphrase 1. I Paul who farre from any merit of mine meetly by the good pleasure of God and his undeserved grace have received commission to make known the Gospel or the promise of life which now is made by Christ to all penitent believers 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day Paraphrase 3. In my thanksgivings and prayers to God whom as my progenitors of the tribe of Benjamin did before me so have I obeyed sincerely all my time even when through ignorance I persecuted the Christian faith doing according to the dictate of my conscience or as I was perswaded I ought to doe I mention thee constantly praying and giving thanks to God for thee 4. Greatly desiring to see thee being mindfull of thy tears that I may be filled with joy Paraphrase 4. Desiring earnestly to see thee whom I love so dearly and this passionate desire being inflamed by the remembrance of thy tears at our parting that our meeting again may be as full of joy as our parting was of sorrow 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also Paraphrase 5. Remembring the sincerity of thy obedience to the Gospel of Christ and being confident that as thy mother and grandmother which received the faith before thee continued in it to the end so thou also wilt persevere and never fall off from it 6. Wherefore I put thee in remembrance that thou stirre up the gift of God which is in thee by putting on of my hands Paraphrase 6. And that it may be so I now write to thee as a monitor or remembrancer that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee and making thee Bishop in which some others joyned with me see note on 1 Tim. 5. f. and the many extraordinary gifts consequent thereto which thou art obliged to stirre up and quicken by the diligent exercise of them and neither by fear nor compliance with any to let them lie by thee unprofitably 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Paraphrase 7. For sure that God that gave us this commission and gifts hath not given thee or me so poor a cowardly spirit as that we should be afraid of the dangers and threats of men against the preaching of the Gospel but couragious hearts to encounter any difficulty a love of God which will actuate this valour and cast out all fear of danger and withall a tranquillity of mind and a full contentednesse in whatsoever state 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God Paraphrase 8. Whatever therefore the danger be of preaching Christ be not discouraged or whatever the example of my sufferings doe thou resolve to doe and suffer the like cheerfully and couragiously and to be a fellow-susferer with the Gospel of Christ to bear whatsoever falls upon that by that strength which God gives thee 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Paraphrase 9. Who hath rescued us out of the evil world and called us to sanctity not because we had deserved that mercy of his but of his own free mercy and goodnesse long agoe designed us in Christ 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Paraphrase 10. And now hath revealed it to us and made us partaâ—ers of it by Christ's coming into the world and preaching the Gospel to us who hath thereby voided the power of death over us and made a clear revelation of that life and immortality which was not before so certainly revealed that if we will obey him we may certainly be made partakers of it 11. Whereunto I am appointed a preacher and an Apostle and a teacher of the Gentiles Paraphrase 11. And for the preaching and teaching of this especially to the Gentiles God hath given me the authority and commission of an Apostle 12. For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day Paraphrase 12. And that viz. my preaching to the Gentiles hath exasperated the Jewes and brought persecutions upon me but I am not discouraged with them see Rom. 5. 5.
heresie diffusing it self Peter and Paul Governours of that Church destroyed him setting himself out and being by others esteemed and worsh p'd as a God for when Simon undertook to flie and was carried up in the aire by a chariot of the devils these servants of God falling on their knees cast against him that dart which Christ directs to Mat 18. 19. that weapon of agreement of two in prayer and thereby cast him to the ground So Sulpitius Severus hist l. 2. Saint Augustin Serm. 3. in Natali S. Petri Pauli and Isiodore Pelusiote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. miserable creature he was thrown down from aloft to a notorious infamous death And that this warning of S. Paul to Timothy belongs to those that then lived and not to some that were to come toward the end of the world these latter dayes of ours may appear ver 5. by the exhortation to him to turn away from such And upon this consideration Theophylact confesseth that by the last times may be meant those immediately following S. Pauls death wherein Timothy should survive CHAP. IV. 1. I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom Paraphrase 1. when he appears in his kingdom 2. Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine Paraphrase 2. urge them presse them call upon them both when they are at leisure to hear thee when thou hast some special opportunity or vacancy to fasten anything upon them and at other times when thou hast not such probable opportunities hoping that at some time or other it will succeed convince the evill doers of their wicked courses reduce by reprehension those that are fallen but not so foully through error c. confirm those that have begun well and let all this be done with lenity and diligent instructing of them 3. For the time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching eares Paraphrase 3. This I prescribe as the method proper for the present condition of those under thee that thou mayst gain as many as is possible as foreseeing that the number of obstinate hereticks will so encrease within a while that there will be little for thee then to doe little hope of working on them when men begin to advance to the higher pitch of heresie and to get patrons for their base lusts and vicious practices betake themselves to false teachers any that will please or gratifie their humor 4. And shall turn away their ears from the truth and shall be turned unto fables Paraphrase 4. And refuse and reject all true doctrine and betake themselves to the fabulous divinity of the Gnosticks made up of Gentilisme aud Judaisme an odde mixture of both 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministery Paraphrase 5. But doe thou watch over thy flock with all diligence and warynesse be not diâ—couraged with any pressures or dangers hold out in despight of them all doe that which belongs to one that is by the Apostles of Christ intrusted under them with the propagating of the Gospel and maintaining it where it is taught which being a task of some weight and largenesse see thou perform all the parts of it 6. For I am now ready to be offered and the time of my departure is at hand Paraphrase 6. And this the rather because I have been in great danger brought out to be tryed for my life see title of this Epistle note a. and Phil. 2. note e. and my death hath been very nigh at hand 7. note a I have fought a good fight I have finished my course I have kept the faith Paraphrase 7. Which I can mention cheerfully as having the testimony of my conscience that I have behaved my self faithfully in my combate run all the hazards and past through them and never fallen off from the discharge of my duty according to my Christian profession and office Apostolicall 8. Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me at that day and not to me onely but unto all them also that love his appearing Paraphrase 8. For this I doubt not but God will give me my reward when he comes to crown his combatants even that eternall blisse and felicity which as the judge or rewarder in the Olympick games or combates he will certainly adjudge to me as one who have endured much therein And the same will he adjudge to all others who shal have so spent their time and continued in a Christian course as that Christ's coming to reward the faithfull and to destroy all opposers and unfaithfull may be matter of desire and not terror to them who if they live not to enjoy his deliverances here will be abundantly recompensed by death 9. Doe thy diligence to come shortly unto me Paraphrase 9. I desire with all possible speed that thou come hither to me 10. For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Paraphrase 10. There being these motives to hasten thee First because Demas that did assist me in preaching the Gospel Philem. 24. and Col. 4. 14. hath now left me betaking himself to his worldly affaires see note on 1 Tim. 3. a. and is gone to Thessalonica whether to his home there or to trade and get wealth in that place As for Crescens though he be gone into Gallia or France saith Epiphanius Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is not for any such worldly end but to preach the Gospel there and so Titus is gone another way to Dalmatia 11. Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministery Paraphrase 11. By which meanes I am almost alone no body but Luke remaining with me which makes me stand in need of thy help and presence And when thou comest bring Mark Barnabas's kinsman with thee for I have especiall use of him for the preaching of the Gospell 12. And Tychiâ—us have I sent to Ephesus 13. The note b cloak that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments Paraphrase 13. When I came from Troas I left a Parchment-roll with Carpus and some books I pray in thy passage call for them and bring them with thee hither but especially the Parchment-roll 14. Alexander the Coppersmith did me much evill note c the Lord reward him according to his works Paraphrase 14. Alexander mentioned Act. 19. 33. see note e. on that chapter did me a great deale of wrong at my being there He will one day meet with
impossible for those who were once inlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall note a fall away to note b renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Paraphrase 4 5 6. For as for those that have been received into the Church by Baptisme and so by oath obliged themselves to continue in the true faith and Christian practice to their lives end and having done so have for some time enjoyed the privileges of Christians pardon of sin and peace of conscience a consequent of the mercy sealed in Baptisme and yet farther have had some of those extraordinary gifts of the holy Ghost poured out upon â—hem see Note on Acts 6. c. and by their continuance in the Church for some space have had experience of the promises of Christ and the wonderful works of mercy wrought for us by him under the Gospel Eph. 1. 19. if those I say shall through the Gnostick infusions apostatize from the faith after all these engagements to continue in it they must never be received to the peace of the Church again and those consequent advantages and privileges from which they are fallen being guilty of the same sin that the Jewes were in denying and crusifying of Christ and making an Impostor of him for thus did all they that fell off to the Gnostick heresie in which Judaism and denying of Christ was a special ingredient 7. For the earth which drinketh in the rain which cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth note c blessing from God 8. But that which beareth thorns briars is rejected and is nigh unto cursing whose end is to be burnt Paraphrase 7 8. For as the ground that being sowed and watered from heaven fructifies proportionably for the benefit and advantage of them to whom it is designed to be useful is commended by God as good ground on which the rain from heaven is bestowed to some purpose and as far as it is capable rewarded by him with more rain more fructifying showers and beams that it may bring forth more fruit like the good tree and the good servant in the parable but contrariwise that ground or field which after the like sowing and irrigation brings forth only thorns instead of fruit is given over rejected by God and man and may justly expect to be cursed as the fruitless Fig-tree and is finally fit for nothing but to be burnt and destroyed like that of Sodome never to bear fruit again So he that hath been baptized and made partaker of the holy Ghost and hath extraordinary gifts of the Spirit bestowed upon him on purpose for the benefit of others if he renounce and apostatize from Christ he is never to be restored to his dignity again but is to be look'd on as one that in stead of edifying hath endevoured and done his worst to ruine the Church and so is to be cast out of it irreversibly the curse of a fruitlesse Tree or Field to fall upon him And so generally the Gnostick Apostatizers especially those that from any extraordinary gifts have fall'n into this foul noisome hereie are to look for an heavy curse for fierce judgments approaching them and in the conclusion for utter destruction 9. But beloved we are perswaded better things of you and things that note d accompany salvation though we thus speak Paraphrase 9. But after all this thus said to you by way of caution I have more comfortable hopes of you and perswade my self that you will have your parts in the great signal deliverance see Note on ch 2. b. that now the faithful are to look for preparatory to their eternal blisse and not the destruction that attends others 10. For God is not unrighteous to forget your work and labour of love which ye have shewed toward his name in that ye have ministred to the Saints and do minister Paraphrase 10. And the ground of my hope is because you have been formerlyso couragious in professing of Christ and so charitable to poor Christians and are so still which works of yours God is according to his promise of mercy in the Gospel bound to reward with giving more grace and not to forsake and leave such without all grace as those which for their obstinacy in sin are accursed by him v. 8. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end Paraphrase 11. All the design of my present admonition and digression is to stir up every one of you to the continuance of this diligence to the end that you may persevere in the performing that condition upon which all the promises are proposed and your hopes grounded see Note on Luk. I. a. 12. That ye be not slothful but followers of them who through faith and patience inherit the promises Paraphrase 12. That you doe not now like faint-hearted persons give over your course but imitate and follow their pattern who by faith continuing and enduring through all afflictions did at last enjoy their part in the promises made unto them 13. For when God made promise to Abraham because he could swear by no greater he sware by himself 14. Saying Surely blessing I will blesse thee and multiplying I will multiply thee Paraphrase 13 14. Such were those promises which were made by God to Abraham under oath under the style of blessing and multiplying him by which was meant Gods bringing his seed into Canaan and all faithful Christians to the rest mentioned c. 3. Note c. 15. And so after he had patiently endured he obtained the promise Paraphrase 15. And these promises being made under oath were in themselves most sure and being faithfully relyed on and believed by Abraham were though not presently yet in time performed to him that is to his seed the Jews 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife Paraphrase 16. For as a man when he would swear alwaies swears by the greatest person he knows and an oath being taken by one of the contesting persons one saying one thing the other the contrary sets an end to that affirming and denying and confirms the judge to the believing of one party against the other see Note on 1 Tim. 5. e. 17. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath Paraphrase 17. So God was pleased to swear by himself having no greater to swear by v. 13 and by that means to ascertain those to whom his promises belong that is all constant Christians of the performance of his promise concerning believers the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not many masters may perhaps be thus collected One great fault of the Judaizing Christians and Gnosticks frequently taken notice of is that of judging others the orthodox Christians and separating from them Thus Rom. 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth in the beginning and end of the verse hath been shewed to signifie see Note a. on that chapter him that teacheth the necessity of observing the Mosaical Law and accuseth and separateth and speaks evil of the Orthodox Christians as breakers of the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Apostates because they are not circumcised These are there farther described v. 18 19 20. as those that take upon them to know the will of God most perfectly and are thence called Gnosticks to be guides of the blind lights of them that are in darknesse instructers of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers or masters of babes c. where their assuming those titles of guides lights instructers masters is joyned with the judging of others as blind ignorant fools and babes And as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher or master the same as here is one of the titles they assumed so v. 21. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that teachest another in this sense again thou that assumest to know more then all others to be able to instruct and teach others as if no man knew his duty but they These are again described Rom. 14. 4. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth another man's servant that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances require all those performances of their fellow-Christians as if they not Christ were the lords and masters of their faith So again Col. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man judge you in meat or drinks c. where the judging is that of the Judaizers and is called dogmatizing ver 20. by ordinance retrenching that liberty that Christ hath given us and thereupon judging all that are not their disciples and so that is all one with this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here A spice of this humour it was that Christ noted in the Pharisees Mat. 23. when he tells them they loved to be called Rabbi Rabbi v. 7. that is my master my master my guide my instructer which Christ forbidding his disciples to imitate gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one is your guide or master Christ and again ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not ye called guides or masters for one is your master Christ And that this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here may appear first by the circumstances of the Context and secondly by comparing them with these other places now mentioned For the first in the 12th verse of ch 2. S. James speaks distinctly to these Judaizers and admonisheth them of their words as well as actions that they are to be guided by the Christian not Mosaical law and accordingly to be judged that the Christian law teacheth liberty from the Mosaical and they that speak or doe contrary to that liberty are much to be blamed Which being thus generally proposed on those two heads he begins by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first with the last actions those especially of mercy most contrary to the practice of these Judaizers who fiercely persecuted the Orthodox Christians and on that head he proceeds to the end of the Chapter shewing how little available faith or Christian profession will be without charity And then at the beginning of this Chapter he returns to the first that of the tongue or speech a special part of which is that of judging others and so goes on to this matter of the unruliness of the tongue v. 3 c. and shews how contrary that is also to Christian profession v. 9. it being the cursing of men when they pretend to pay reverence and blessing to God And this it seems they were guilty of not only by what had before been said c. 1. 26. that he that seems to be religious and bridleth not his tongue that man's religion is vain but here also v. 10. My brethren these things ought not to be so And that they are the Gnosticks that are thus noted by him appears v. 13. Who is wise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing among you let him by a good conversation shew his own works with meeknesse of wisdome intimating that this proud fastidious supercilious wisdome judging and censuring others is that which is here designed to be beaten down by him and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. And that is the reason also that c. 4. 11. having exhorted them not to speak against one another he adds He that speaks against his brother and judgeth his brother speaks against the law and judgeth the law that is by his practice condemns the law of God which he so zealously professeth to stand for That this is the importance of the place may appear secondly by comparing this verse here with Rom. 14. 10. There for the suppressing this fault of theirs judging or setting at nought the brother this reason is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we shall all appear before the judgment-seat of Christ as in another matter 1 Cor. 4. He that judgeth me is the Lord therefore judge nothing before the time untill the Lord come c. that is judging others is an unchristian thing deâ—ogating from Christ's judicature to which all must be referred And so here Be not many masters knowing we shall receive a greater judgment that is answer for what we doe at an higher judicature And so again c. 4. 12. There is one law-giver who is able to save and to destroy that is to whom all judging is to be referred who art thou which judgest another This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostick Judaizers evidently described v. 6. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swerving from the faith and good conscience and being turned to vain speaking he saith that they are desirous 〈◊〉 teachers of the Law that is Rabbies that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master or teachers here and this it seems in respect of their asserting the necessity of the Christian's observing the Mosaical Law as appears ver 8. and that is in effect the judging of them that observe it not And so 1 Tim. 6. speaking of these under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heterodox teachers puffed up as Gnosticks but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing he adds mention as of their envy and strife so of their evil speaking and evil surmising the judging which we now speak of As for the putting in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many be ye not many masters I suppose that is in