by constancy and perseverance make ourselves capable of that deliverance which Christ first at his being on earth and the Apostles that heard it from him have assured us of and which God himself hath restified both by many prodigies and ominous presages of it and by giving them that have foretold this power to doe miracles and other extraordinary abilities of his Spirit as he hath thought fit to dispense them to one man one ability to another another by this means giving authority to their predictions 5. For unto Angels hath he not put in subjection the world to come whereof we speak 6. But one in a certain place testified of him saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. * Thou madest him note c a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels but then after his suffering in our flesh he was by God most honourably advanced to the highest dignities made the supreme ruler and King of heaven and earth 8. Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him and he advanced above all created beings This prophecie of the Messias cannot be fulfilled if any enemie be left which is not brought under him and from thence it is manifest that there is a yet future subduing of his enemies to be expected for as yet the Jewes and Gnosticks do persecute the Orthodox Christians and are not subdued or destroyed and the Christians delivered by that meanes 9. But we see Jesus who was made a little lower them the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Paraphrase 9. Only this we see already that the Messias that was humbled for a while even to the death of the crosse for the benefit of all mankind and every man in the world is now after and for that humiliation of his rewarded and crowned with glory and honour and a throne erected for him in heaven of which this is but consequent that his enemies shall be made his footstool 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the captain of their salvation perfect through sufferings Paraphrase 10. For God the universal designer of all in his wisdome foreseeing the oppositions and sufferings that would befall his people believers in this world thought it fit that Christ his own Sonne the author of their deliverance should through sufferings come to his reward and crown see note on Phil. 3. 13. that so he might after his own example deliver those that suffer constantly and patiently 11. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature and as the priest that wrought expiation and the people for whom it was wrought were of one beginning so are Christ and all mankind of one making and Christ and the Jewes from one original to wit of Abraham v. 16. who was called One Mat. 2. 15. and therefore we must expect in our way to exaltation or deliverance to passe through the like condition of afflictions In which respects Christ and we are brethren and we so owned by him 12. Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Paraphrase 12. According to that of the Psalmist saying 13. And again I will put my trust in him and again Behold I and the children which God hath given me Paraphrase 13. Another proof also of the same vix that both Christ and we are brethren in this both to passe by sufferings v. 10. is that of Isa 8. 17 18. where first he speaks of waiting on the Lord that hideth his face and withall trusting in him being confident of his uncovering his face giving deliverance in whatsoever adversity relying and depending on him thereby noting that he is to passe through such and after specifying and instancing in himself and his children given him by God that is in the antitype to Isaiah and his children given him by God for a sign Christ and all faithfull Christians which are his children spiritually begotten to him by God 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might note d destroy him that had the power of death that is the devill Paraphrase 14. Seeing therefore that Christians or believers those that are to be brought to heaven by Christ are here in humane flesh and sufferings and seeing that brethren or fellow-children are of like natures Christ therefore who is called our brother is to be supposed to have part with us in flesh and sufferings and so to suffer also And by so doing he was to frustrate and make void the devils design which was to keep men for ever under the power of death to rob death of its sting and to rescue men from the bands or power of death by a resurrection from death to life 15. And deliver them who through fear of death were all their life time subject to bondage Paraphrase 15. And so take away all that fear of persecutions and death it self which makes men so cowardly and keeps them in such awe that is in a most unchristian and servile condition whilst they see no hope of deliverance 16. For verily he note e took not on him the nature of Angels but he took on him the seed of Abraham Paraphrase 16. For 't is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sins of the people Paraphrase 17. And therefore he was not to come in an Angelical glorious guise but in an humble suffering condition whereby he is the better qualified to have compassion on those that are in any sad estate and we thereby secured that he will discharge his priestly office faithfully and negotiate for us in
Jesus saith unto them Loose him and let him go Paraphrase 44. See Note on ch 19. g. 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 47. Then gathered the chief priests and the Pharisees a councel saying What do we for this man doth many miracles Paraphrase 47. It is not a season for us to sit still and do nothing to permit this person to go on without interruption 48. If we let him thus alone all men will believe on him and note b the Romans shall come and take away both our place and nation Paraphrase 48. destroy both our Temple and Nation our religion and government and wholly enslave us 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not Paraphrase 49 50. And Caiaphas put into the high priests office by the Procurator see Luke 3. b. made a speech of which this was the summe This is no time of consulting or considering at large what is just to do in what way of justice to proceed with this man We are to consider what is our interest and 't is a Politick maxime that we may do any thing be it otherwise never so unlawful to keep the publick from destruction 51. And this spake he not of himself but being high priest that year he prophesied that Jesus should die for that nation Paraphrase 51. This he spake in words that were a direct prophecie of what God had now designed should come to pass not that he meant it in that sense or thought at all of prophesying but being in place of authority among the Jews at that time he was a fit person for God to make use of as his minister to foretell the purpose of God that Christ should die for the Jews 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad Paraphrase 52. And not for the Jews only but that he might call all the Gentiles into the same fold the same Church all the servants of God all that would receive the faith all the world over 53. Then from that day forth they took counsel together for to put him to death Paraphrase 52. From that time they entred into a consultation which they gave not over till they had contrived it to have him put to death 54. Jesus therefore walked no more openly among the Jews but went thence into a countrey neer to the wilderness into a city called Ephraim and there continued with his disciples Paraphrase 54. Hereupon Jesus did not publickly see Note on ch 7. a. do any thing among the people of Judea 55. And the Jews Passeover was nigh at hand and many went out of the countrey up to Jerusalem before the Passeover to purifie themselves Paraphrase 55. That they might be cleansed from legal impurity from which till they were cleansed they could not celebrate the Passeover and that all that were under any vow of Nazaritisme might timely perform it see Note on Act. 21. 23. 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast Paraphrase 56. This being that feast unto which every one was to come to Jerusalem and no excuse being sufficient for not coming but that of invincible necessity what can be conceived the reason why he cometh not up 57. Now both the chief priests and the Pharisees had given a commandement that if any man knew where he were he should shew it that they might take him Annotations on Chap. XI V. 33. Was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be troubled with any passion but in this Gospel peculiarly with grief So ch 12. 27. Now is my soul troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of death approaching so ch 13. 21. Jesus having said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was troubled in spirit to think of his being delivered up by Judas So in his exhortation to the disciples when he tels them of his death ch 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let not your heart be troubled and ver 27. 't is set distinct from fear the other passion Let not your heart be troubled nor cowardly so here 't is joyned with groaning in spirit as expressions of inward grief as the tears that follow v. 35. are outward evidences of it As for the form of speech in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he troubled himself that is but an idiome of the Hebrews who oft use the reciprocal voice Hithpael for a Passive V. 48. The Romans shall come The Jews in Councel seeing the miracles which Jesus did this especially of raising Lazarus did much fear that professing himself to be the Messias he would soon attempt to make himself King and by the admiration which he had gotten among the people be quickly assisted to it if he were not timely hindred If this were done the consequent seemed visible to them that the Romans to whom they were subject must look upon this as a Rebellion and be by that temptation provoked to come with an army and destroy them utterly That this was their fear is evident by their many groundless objections made afterwards against him that he forbad to give tribute to Cesar that he made himself a King and so opposed himself against Cesar not that they desired the continuance of Cesars power over them but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them And this the rather because of a tradition among them that a little before the end of the world there should come one to destroy them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by an easie change Romulus This seems to be but the depravation of some prophecie from God which foretold the coming of the Romans in the last days meaning the days of Messias to destroy them and demonstrates their expecting and believing that the Romans were the people from whence the change of their religion and over-running their nation should come And therefore when they see the doctrine of Christ thrive so well gather so many Proselytes and that the miracles which he did were so great as might well set him up for a King or Messias which they through their unbelief would not acknowledge him to be truly it follows that they presently apprehend the Romans coming in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now mentioned to destroy their religion signified by the word place and carry them out of their countrey that is destroy their nation or else wholly to change their laws rule them as conquer'd people But
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
knoweth not God for God is love Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love by that appears to be utterly unacquainted with God to have nothing of God in him who is made up of love and kindnesse to mankind 9. In this was manifested the love of God toward us because that God sent his only-begotten Son into the world that we might live through him Paraphrase 9. And hath manifested that in a most eminent manner to us in having sent his only Son into the world to reduce us sinners to an holy and pious life 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Paraphrase 10. And in this appears the height of God love to us not that we were earliest in our love to him but that he began to us and first sent his own Son to propitiate or appease his wrath against us for our sins to deliver us from the punishment of them 11. Beloved if God so loved us we ought also to love one another Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren doing those acts of charity toward them which God is not capable to receive from us 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us Paraphrase 12. For God is not in our reach to be seen or conversed with by us whereas kindnesse or love is most what among such The trial therefore of our love whether we have any of that divine grace in us or no and so whether God abide in us that is whether those eminent vertues which are so remarkable in God as that they are said to be God himself such as charity v. 8 16. are abiding in us and whether the love which is in him toward men be copied out and imitated and so perfected by us as the sufferings of Christ are said to be perfected in us when we after his example suffer also is this by examining our selves if we are kind and loving to those that are among us our fellow men and Christians whom we do see and who are capable of kindnesse and the effects of love from us 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Paraphrase 13. This is an evidence indeed by which we know that we adhere to God are disciples indeed and as such acknowledged by him see ch 3. 24. because that temper and affection of love and charity so illustriously observable in Christ is observable in some measure in us also 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world Paraphrase 14. And as an evidence of that how great soever our hazard be from the enemies of the Gospel yet we continue constantly to preach Christ and being eye-witnesses of those miracles c. which evidence him to be what he pretended we accordingly preach and testifie that Christ is the very Messias sent by God 15. Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God Paraphrase 15. He that shall venture to be a Martyr for Christ to confesse him v. 2. when dangers attend that confession see note on Rev. 2. b. as God is faithfull to him so shall he truly be said to be faithfull to God see Joh. 14. c. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Paraphrase 16. 'T is acknowledged by all that God hath given us a most eminent copie and pattern of love by us to be transcribed toward him when he calls us to it God is made up of love and in that degree that we partake of that grace we are members of God not broken off from him but continuing in conjunction with him and God abideth in us is allowed a place in us is not rejected or cast out by us see Joh. 14. c. as he is by those that do not through love hold fast to him do not adhere to obey and imitate him in that great duty of charity 17. Herein is our love made perfect that we may have note a boldnesse in the day of judgment because as he is so are we in this world Paraphrase 17. In this the perfection of that love which is to be found in a Christian see note on ch 1. b. consists that in a time of danger when we are brought before judges and may probably lose our lives for confessing of Christ then we retain courage and cheerfulnesse and confesse him willingly that we behave our selves in this world as Christ did when he was here that is lay down our lives in testification of the truth 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love Paraphrase 18. Now such love as this which was in Christ hath no fear in it Christ ventured and underwent the utmost even death it self for us did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to and so indeed perfect love banisheth all fear of danger even of death it self suffers it not to interpose or keep him from expressing acts of love makes the lover extreamly valiant For fear in whomsoever it is hath pain and anxiety in it permits him not to doe any thing that may bring danger with it and so is quite contrary to perfection of love toward God makes one man deny Christ another draw back for fear of danger of confessing him or else perhaps fear brings punishment eternal of body and soul Mat. 10. 28. and never permits any in whom it is to arrive to perfection or reward of love see note on Rev. 2. b. 19. We love him because he first loved us Paraphrase 19. And certainly this love and degree thereof and hazard run by it though it be death it self is but a meer duty of gratitude in us see v. 11. because Christ hath begun to us and when we were his enemies sinners that had never deserved any thing but hatred and vengeance from him laid down willingly his own life for us 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen Paraphrase 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him or run hazards for the testifying the truth of our faith for there may be a great deal of hypocrisie in this professing of our love to God 1 Cor. 13. 3. and so there is
is ordinarily thought sufficient to have the testimony of two or three creditable men and then sure Gods testimony from heaven is much more worthy of belief And this testimony now produced for the truth of cur belief in Christ is evidently the testimony of God 10. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son Paraphrase 10. He therefore that thus believeth in Christ and in despight of the Gnosticks A postasie acknowledgeth the Son of God to have come truly in the flesh hath no reason to fear having Gods testimony to secure him And he that after all this when God hath so testified in plain words This is my beloved Son c. doth still refuse to believe it he makes God a lyar in not believing his testimony of Christ 11. And this is the record that God hath given to us eternal life and this life is in his Son Paraphrase 11. And the sum of this testimony of Gods concerning Christ is that the way that Christ hath put us in is the true way to eternal blisse and that this is to be had by following the example and precepts of Christ whom therefore in that voice from heaven he commanded all men to hear 12. He that hath the Son hath life and he that hath not the Son of God hath not life Paraphrase 12. He that doth so that thus insists on Christ's doctrine and pattern set before him is as sure of attaining this blisse as if he were already possess'd of it and he that doth not hath nothing to doe with it 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Paraphrase 13. This I have said to all you that are true believers to give you assurance that salvation and all that on Gods part belongs to it is made over to you in Christ that you may be incouraged to continue in the faith and wholly depend on Christ for all that belongs to you with all the confidence imaginable and so never fall off in time of worldly pressures 14. And this is the confidence that we have in him that if we note b aske any thing according to his will he heareth us Paraphrase 14. And of this confidence this is one speciall branch that we come boldly and freely see Joh. 7. a. to make our request to him depending on that promise which God in Christ hath made to us viz. that he will hear all the faithfull requests of his servants but that promise with these limitations first that what they aske be according to Gods will not only not abhorrent from it but truly agreeable to it and secondly according to his wisdome that which at that time to that person he judgeth fit to be granted him and neither contrary to any thing he hath decreed or such that by any accident God sees either hurtfull or not usefull or lesse profitable to him thirdly that he aske in faith resolved to stick fast to God whatsoever comes to use no means of obtaining his desires but such as are perfectly acceptable to him see Jam. 1. 6. 15. And if we know that he hears us whatsoever we aske we know that we have the petitions that we desired of him Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified then in proportion it must be true of every particular petition which we have or shall aske of him 't is certain that he heareth and granteth it instantly and will actually in his time and in that manner and way that he sees best for us though not instantly of in the kind which we aske most infallibly bestow it on us 16. If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a note c sin unto death I do not say that he shall pray for it Paraphrase 16. One instance of this I shall mention to you If any man see his fellow-Christian fall into any deliberate sin yet so as not to refuse admonition or contemne advice to reform that is if he that thus sins do not remain incorâ—igible under the censures of the Church then in that case it is the duty of the Church and of each particular Christian to pray to God for him that he will pardon his sin and raise him speedily by his grace to that state from whence he is fallen and for any such essence not obstinately continued in God will thus hear the prayers of the Church for him But this not so that God will upon any intercession pardon him before his returning and repenting but that the Church may admit such an one to repentance and upon his approving his sincerity of repentance receive him by imposition of hands and blessing and absolution But in case he goe on contumaciously and incorrigibly there is then no mercy under the Gospel for such nor promise that the prayers of the Church shall be available for such 17. All unrighteousnesse is sin and there is a sin not unto death Paraphrase 17. 'T is true indeed all deliberate sin is such as is not reconcileable with the fear and love of God and consequently mortiferous without repentance yet some difference there may be in this and some that have sinned may not yet be so contumacious so desperately incorrigible as others and of those I now speak 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not Paraphrase 18. As for these deliberate sinnes which are not look'd on as sins unto death mortiferous in so high a degree we know that a pious person see note on c. 3. d. will not be guilty of any of them he useth all care and diligence to keep himself pure that the devil or tempter get no hold on him 19. And we know that we are of God and the whole world lieth in wickednesse Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives are elevated to God whereas the wicked riotous mulitude of Gnosticks c. are setupon nothing else but villany Exod. 32. 22. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ who we are sure is come in the flesh and came on purpose to instruct us in the knowledge and
confesse Christ in the day of Judgment that is when by so doing we come to be accused before or condemned by persecutors to death it self and that again it casts out fear v. 18. and that this is necessary to that confessing of Christ v. 15. of which the same thing is there affirmed viz. that he that doth so abideth in God and God in him which is affirmed of continuing in love v. 16. which place as it was meant by the Apostle directly against this doctrine of the Gnosticks concerning the lawfulnesse and indifferentnesse of not suffering for Christ and abjuring him in case of persecution and is so made use of by Tertullian against these very men Adv. Gnost c. 12. and De fuga in persecutione c. 9. so was it by that Apostle directly designed to these Asiaticks who were his care or charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he died in this Ephesus the principal part of this his charge see the Epistle of Polycrates then Bishop there that Epistle of his being address'd as a defensative against the Gnosticks that were creeping in among them And so was S. Peters also to the same Asiaticks who from the point of uncleannesse and contemning of superiours which were two parts of the Gnosticks character 1 Pet. 2. 12 13. proceeds to this of suffering for Christ v. 19 c. and c. 3. 15 17. and 4. 16. the disliking of which and not thinking themselves obliged to it was another part and so 2 Pet. 2. where he describes these very hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false teachers bringing in villanous base heresies v. 1 3. and which he foretells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come among them he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as deny and renounce the Lord that bought them that is deny hrist in time of persecution counting that an indifferent thing and thinking themselves Christians for all this for otherwise they would have been censured by the Apostles as more then false teachers perfect Apostates and not hereticks only and making it one of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doctrines of liberty which they laboured to bring into the Church The same is said of them again Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are certain men crept in ungodly men turning the grace of God into lasciviousnesse which is clearly spoken of the Gnosticks and their followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that deny and renounce our only Master and Lord Jesus Christ The very same is noted of these Gnosticks in the Epistle to the Galatians c. 6. 12. who would make them to be circumcised only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not be persecuted for the crosse of Christ that is by the Jews And accordingly this doctrine and practice of the Gnosticks was so taken up by the other following hereticks of those first times that Eusebius speaking of some of the confuters of Montanus and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hereticks about Phrygia and setting down the words of a principal one of them he saith first that he had a combat with some of them in that very Church of Galatia and then among other things he observes of them that when all other Christians were persecuted either by Jews or Heathens not one of them either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was persecuted by the Jews or killed by the Heathens Which was a special intimation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compliance among these hereticks and all that sprang from them To the same pertains again that of the Hebrews c. 10. 25. who forsook the assemblies and that sure for fear of persecutions and there they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back in opposition to the just mans living by faith v. 38. and so have need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience perseverance v. 36. and are exhorted to take heed of apostasie c. 3. 12. By all this it is clear what is meant by the Ephesians remitting their first love that is receiving some infusions of this Gnostick doctrine which consisted in an opposition to Christ's doctrine of confessing the truth especially before persecuters of it and is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise and unfaithfullnesse Rev. 21. 8. attended there with all the filthy practices of the Gnosticks in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or couragious espousing of his cause which courage having formerly been in this Church was now remitted not only through some weaknesse but it seems by imbibing this doctrine which made it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indifferent thing even to forswear Christ rather then die for him and yet did these conceive themselves to continue Christians for all this and so indeed were so farre as believing in Christ but they were not so farre advanced as to that greater pitch of love that express'd it self in confessing him when that doctrine was persecuted among men To this I conceive S. Paul referres when in the qualification of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 2. he adds not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healthy or sound in the faith in opposition to heretical doctrines of those times but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in love and patience in opposition to the practices of these Gnosticks who did not love Christ so well as to persevere in confessing him or to suffer any thing for him What is thus observed of the Gnosticks doctrine and infusions against confessing in time of persecution is by Epiphanius affirmed also of one of Elxai in the 6 th of Trajans's reign who saith he affirmed it to be no sin to abjure the faith in time of persecution so it were retained in the heart From these saith he came the Helkesaitae in after-times mention'd not only by Epiphanius but also by Eusebius Hist l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Origen upon Psal 82. who sets it down for one of their doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is an indifferent thing to deny Christ that he that thinks aright may in time of distresse deny with the tongue so he doe not with the heart The same is also by Tertullian in Scorpiaco affirmed of Prodicus and the Adamites Nonesse palam confitendum Christum nec pro eo subeundum martyrium that Christ must not be openly confes'd nor martyrdome suffered for him V. 6. Deeds of the Nicolaitans This Church of Ephesus though infected with one doctrine of the Gnosticks see Note b. was not it seems in any considerable manner defiled with their other carnal infusion against which S. Paul had fortified them Ephes 5. 3 11 12. and this is here express'd by the Spirits
certainly if he that so professeth doth not love but maligne and persecute Christians it being impossible that any man should truly love God and not doe what God bids him that is love his brother also for the best way to trie our love whether it be sincere or no is to observe how it expresses it self on occasion when we meet with objects of charity for if then we do not exercise and testifie our love sure we have not that vertue in us Consequently if to men with whom we daily converse and meet with such opportunities we do not expresse any love what reason is there to imagine we sincerely love God when of our love to him and the sincerity of it we were never able to make this trial because we never saw him nor had opportunities offered us of shewing any real acts of love to him And beside somewhat may be judged by the difficulty of the thing for he that doth not the easier will hardly be supposed to doe the more difficult Now 't is hard to love one that I never saw sight and conversation is one motive of love and we see our brethren daily but never saw God at any time and therefore where the command which is as punctual to the love of our brethren as to the love of God v. 21. is not able to prevail upon us for this and where beside the command which is equal on both sides there is one advantage to allure our love to our brethren which there is not to invite or oblige us to the love of God if that man manifestly fail in the one which is so much more commended to him by that one circumstance how can it be imagined that he doth or will perform the other 21. And this commandement have we from him that he who loveth God love his brother also Paraphrase 21. It being evident that by his command we are as really obliged to love our fellow-Christians as to love himself Annotations on Chap. IV. V. 17. Boldnesse in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bold and publick speaking confession of Christ before men especially when we have discouragements from doing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearlesnesse saith Hesychius So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 11. 54. is to walk publickly and fearlesly which Christ did not because of their consultation to kill him v. 53. So in many other places particularly Heb. 10. 35. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their constant confession of Christ to which all that chapter had exhorted them and that in despight of persecutions explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 36. patience or constancy in suffering and opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly withdrawing v. 38 39. see Note on Joh. 7. a. And so here being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of judgment not the final judgment of God but the day or time when we shall for the name of Christ be brought before any earthly tribunal to be sentenced even to death it self And so it is said of Ignatius in the story of his Martyrdome that he conceived that he could never come ad dilectionem Dei in plenum to the full love of God neque perfectum-ordinem doctrinae obtinere nor to the perfection of Christian doctrine nisi per Martyrii factam confessionem Domino appropinquaret unlesse he came neer unto God by martyrdome And so the meaning will be plain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love or charity toward God which is to be in or among us Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perfected in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have this constancy in confessing him in the time of the greatest danger And this yet farther appears first by the explication that follows that as he is so we are in this world that is that as Christ laid down his life in confession of the truth so we doe the same when occasion serves and secondly by the confirmation which follows v. 18. There is no fear in love fear being indeed the contrary to this boldnesse and constancy wherein the perfection of our love consists Thus hath Tertullian interpreted the place in his Scorpiacum or Antidote against the Gnosticks Johannes negat timorem esse in dilectione John denies fear to be in love Quem timorem intelligi praestat nisi negationis authorem What fear must we here understand but that which is the author of denying Quam dilectionem perfectam nisi fugatricem timoris animatricem confessionis What perfect love but that which puts fear to flight and animates men to confesse Christ And so that which follows For fear hath punishment he thus interprets Quam poenam timore puniat sure it should be quâ poenâ timorem puniat nisi quam negator relaturus est cùm corpore animâ occidendus in Gehennam What is the punishment which fear hath or with which he punishes fear but that which he that denies Christ shall receive when he is killed body and soul and cast into hell Mat. 10. 28. or which saith he is threatned to the cowardly among yea before the other reprobates in the lake of fire Rev. 21. 8 See Tertull. cont Gnost cap. 12. and De fuga in Persecut cap. 9. In these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear hath punishment the posthumous Notes of the learned H. Grotius have attempted an emendation and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Glossaries mutilation imperfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this interpretation of that unusual word Hesychius may be consulted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he it should be certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this the Context would very well agree the next words being he that fears is not made perfect in love where yet the same Annotations would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that fears into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is mutilated But to impose so remote an emendation without any authority of any Copie to avow it is too adventurous an attempt or if it were not so perhaps the substituting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impediment hinderance might be a more tolerable emendation thus for fear hath hinderance it stops encumbers love from doing such perfect acts as it ought or would otherwise be apt to doe he that feareth is by this encumbrance kept back is not made perfect in love But as these or the like emendations ought never to be admitted without great necessity so there appears no pretence of that in this place For first it may thus be rendred Fear hath pain or torment a kind of rack in it which alwaies keeps men in awe as the Apostle saith Heb. 2. 15. that through fear of death some are all their life-time subject to bondage or slavery never dare doe any thing of vertue or duty
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it