affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
this Apostate's malice from disquieting the Church and so it is a very great and convincing argument for the truth of this interpretation rather then an objection against it Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries I must expect this objection and suggestion of their against it 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church and 2 dly that it was delivered down from the Apostles and that Justin Martyr hath affirmed the former of all Orthodox men in his time and Irenaeus produced testimonies of the latter For the testimony of Justin Martyr it is true that he hath these words of this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and many others are of this opinion and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and as many Christians as are orthodox in all things From hence indeed it is rightly concluded that Justin was himself of this opinion and some nay if we believe him many others with him But that either this was the uncontradicted doctrine of the Church in his age or that Justin saith it was so is falsly collected from hence For first they are the plain words of Justin p. 306. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have signified to you that many do not acknowledge this doctrine of Christ's reigning here a thousand years and those Christians of pure and pious opinion and judgment and that either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should against consent of all Copies be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not should be left out were a bold Criticisme and of very ill example to the evacuating the force of all testimonies making mens words mutable into the direct contradictory and beside would render it a very perplexed period Secondly it appears by Trypho that he thought Justin had equivocated in telling him he believed it upon this ground because other Christians were not of this opinion Hereupon the saith to Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell me truly whether you are sincerely of that opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Justin answers that he would not say it if he had not thought it and thereupon repeats his having told him that he and many others were of that opinion and promises to write a book of this disputation and confesse it to others as well as him and adds that he means not to follow men and their doctrines but God which argues his acknowledgment that the opinion was not uncontradicted by men nor generally consented to by Christians Thirdly those words which seem most to the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and as many as are Orthodox in all things will not come home to the proving any more then this that he was of this opinion and some others in all things consenting with him For it being supposed that he was of that opinion it cannot be expected of him that he should affirm any that held it not to be of right opinion in all things Fourthly it appears that he speaks of three sorts of men the first that denied both the Resurrection and the thousand years and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominal Christians Atheists impious heretical leaders the second that acknowledged the Resurrection and denied the Millennium and those are contained under Christians of pure and pious opinions the third that held and maintained both as himself and many others and if there were or as many as were Orthodox in all things that is that in his opinon were such As for Irenaeus 't is true he sets dow the doctrine of the Chiliasts for a tradition but withall renders an account of his doing so Presbyteri qui Johannem viderunt meminerunt audisse se ab eo haec Papias Johannis auditor Polycarpi contubernalis vetus home testata reliquit The Elders that saw John remember that they heard this of him and Papias S. John ' s auditor that dwelt with Polycarp an antient man left these things testified By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias who hath not been a person of any reverend authority in the Church of God And indeed upon the same grounds Irenaeus takes up another opinion and mentions it as a tradition too which is sure farre enough from being tradition or true that Christ lived till betwixt 40 and 50 years old for which he voucheth Scripture and the authority of omnes Seniores all the Elders qui in Asi apud Johannem discipulum Domini convenerunt that were in Asia with John who saith he witnesse that John delivered this to them and farther that they that saw the other Apostles heard the same of them and bear witnesse of such a relation Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus that lived not much above an hundred years after S. John and opposed himself directly against it and though some others were otherwise minded yet was this doctrine of the Chiliasts condemned by the Church and some that time all accounted Hereticks that maintained it V. 8. Gog and Magog What is meant by Gog and Magog must first be fetch'd from the prophecy of Ezechiel c. 38. 39. where by both these together Antiochus the great enemy and destroyer of the Jews is signified as having the dominion of Syria and Asia both see the Learned H. Grotius on Ezekiel Answerable to this is it that Gog◠should here signifie the Lydian Asia or Lydia and the neighbouring regions the Princes whereof are called Gygae which is lightly deduced from hence And so in the collection of the Sibyllin oracles Lydia and Pamphylia are express'd to be the interpretation of Gog. And by this the Ottoman family is fitly described not onely in respect of their malice mischief wrought on the people of God which makes the resemblance betwixt them and Antiochus complete see c. 14. note c. but because they first shew'd themselves in Lydia and so peculiarly may be called Gog. By Magog Syria is meant or indeed in a greater latitude Scythia as S. Jerome affirms from the Jews on Ezech. And so saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of Magog are called by them Scythians By these two together the Ottoman family seems to be signally meant of which was Mahomet the second who besieged and after fifty or as Crantzius saith sixty six days siege took Constantinople the seat of the Eastern Empire called from thence new Rome and of the principal Patriarchate there and converted their cheif Church Templum Sophiae the Temple of Wisdome into a Temple for Mahomedan worship and this as Leunclavius's Annals as Crantzius and other the most diligent Chronologers set it down Ann. Dom. 1453. a thousand one hundred twenty two years after the building
by your zeal and sincerity of love toward him be so fastned to him as a tree that hath taken deep root or as a building firmly founded that no temptation or persecution be able to shake you v. 13. 18. May be able to comprehend with all saints what is the breadth and length and depth and height 19. And to note b know the love of Christ which passeth knowledge that ye might be note c filled with all the fullnesse of God Paraphrase 18 19. That ye may be perfectly skilled as all holy men should be in the knowledge of immense wisdome and other attributes of God Joh. 11. 8 9. or as the antients are willing to understand these dimensions understand and search into the immensity of Christ's love to us best expressed by the several dimensions of the crosse to which he was fastned being extended upward and downward and on both sides I mean that unspeakable and unfathomable love of Christ the knowledge of which is a science of great concernment unto us farre beyond all that mysterious knowledge that the Gnosticks boast of or to consider the infinite mercy of God in revealing Christ unto us that this may inflame your hearts with the love of God who thus loved us and so fill you with that virtue which is most divine 1 Joh. 4. 16. and which will fortifie you against all the persecutions which are now apt to discourage you 7. 13. 20. Now to him that is able to doe exceeding abundantly above all that we ask or think according to the power that worketh in us Paraphrase 20. Now to that all-wise and all-mercifull God that can doe most abundantly above what we can imagine and will doe liberally above what we can pray for to him an evidence of which we have in that mighty work which is now wrought among you in the preaching of the Gospel and affording such miracles to be done among the Gentiles 21. Unto him be glory note d in the Church by Christ Jesus throughout all ages world without end Amen Paraphrase 21. To him be all honour ascribed through Jesus Christ by what is now done in the Church even by the means of the faith and doctrine of Christ which is now preached to the Gentile world And may this for ever tend to the glory of God and not only at this present time but among all posterities through all parts of the world Amen Annotations on Chap. III. V. 8. Grace The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places 1 Tim. 4. 14. signifies some special favour of Gods in order to some charge or office that especially of the ministery So when Levi is called Gods holy one Deut. 33. 8. the word there used in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so properly that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour here and so the person to whom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs is he that is favoured by God in a special manner preferred to such a dignity an office before others without consideration of any dignity in the person onely upon the free mercy and good pleasure of God V. 9. Know The meaning of this verse will not easily be pitch'd on because it is not certain whether the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the first be the right reading it must then be rendred the love of Christ which exceedeth knowledge where the comparison being laid betwixt the love of Christ and knowledge and the love of Christ being by ver 18. determined to signifie Christs love of us the knowledge must probably signifie those things which the Gnosticks pretend to know and boast so much in that knowledge and so to know the love of Christ which passeth knowledge is to study and contemplate that one subject Christs infinite love to us which is infinitely more worth our studying then what they boast of and so this is no improbable sense of the place that the Apostle having prayed that they may comprehend the immense love of Christ toward them v. 18. should adde also that they may know that love of Christs which excelleth knowledge that is as the Gnosticks are very proud of their deep and secret knowledge and place great perfection therein so they on the other side should look upon the huge love of Christ toward them such as being considered will by way of gratitude incline them to suffer any thing for his sake in opposition to being discouraged at tribulations v. 13. and to possesse their hearts of that as that which is farre more worth their thinking of and studying then the highest knowledge or skill of mystical interpretations which the Gnosticks so pretended to As for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for knowledge simply taken so as to exceed knowledge should signifie unsearchable unintelligible that cannot probably be the meaning of it when at the same time he prayes they may know it and besides the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the note of comparison seems rather to referre to the former notion to compare love and knowledge together and preferre the former But if the other be the right reading then the rendring will be plain the exceeding love of the knowledge of Christ and though that be capable of severall interpretations whether first the love of God in revealing and of Christ in vouchsafing to be known to us or secondly our love of Christian knowledge yet the former will be more commodious because more agreeable to v. 18. where it is Gods love toward us that they are to comprehend and this is one speciall branch of that his revealing his Son unto us to which also it is consequent that we should which is the point in hand v. 13. adhere constantly to him endure persecutions and not suffer our love to be cooled by them And to this interpretation the words which follow will well connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that ye may be filled to all the fulness of God see note c. as an effect in us of this knowledge or consideration of Gods infinite love toward us Ib. Filled with all the fullness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill signifies to fill up vacuities to perfect to complete see Note on Mat. 5. h. so here having recommended to them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding love or charity of God toward them viz. rich love and promises of God in Christ he adds that they may be fulfilled that is as an effect of their consideration of Gods love towards them filled up and perfected to the highest pitch that God now in Christ requires of us and that is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the fulness of God that is all that perfection of charity to which
of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of those things which belong to the Church without the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar which he that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falls short of the bread of God Ep. ad Ephes from thence concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop that we may be subject to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of Iesus Christ these are with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which
The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law in the new Testament is very observable and the several notions of it may perhaps be reducible to two heads for first it signifies in one general notion the whole way of oeconomy among the Jews under the old Testament taken precisely by it self without opposition to the reformation wrought after by Christ that way that men were then put into in order to their eternal weal. Thus in this chap. v. 17. I came not to dissolve the law c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect it i. e. not to destroy or pull asunder that former fabrick under the old Testament but to reform and improve it in some things wherein it may be better And so v. 18. when he saith One Iota or title shall not passe from the law till all be done i. e. till the end of the world and again v. 19. when of him that looseth any of the least of these commandements he saith that he shall be the least in the kingdome of heaven 't is clear that the law there signifies the old Testament-course the religion of the former age which indeed Christ came to review and reform to bring substance in stead of shadows to make clearer revelations clearer or higher promises and precepts which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull asunder or dissolve it This Justin Martyr excellently sets down in his discourse with Tryphon the Jew Something 's there were saith he not only permitted as that of divorce c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained and appointed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the hardheartednesse of that people as Circumcision and other such outward observances to interpose some checks or stops in their course of carnality and impiety that they were so bent to that they would not mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those eternal and natural rules of justice and piety Now these things being thus required of them by the Law of Moses they again abused contrary to Gods design placed all piety in those external performances and neglected the natural justice and piety signified and meant by God to be secured and not betrayed by them This therefore Christ comes to reform to require the substantial duties in stead of the shadows that darkly signified them and all the changes wrought by Christ were of this nature Reformations And so we know pulling out weak or broken Timber in a building and putting in better and stronger is not pulling down of a house but only repairing it so farre was Christs design from destroying of it And it is observable that in that place of v. 17. the Prophets are added to the Law and so both in that and many other places the Law and the Prophets together signifie the religion of the former age simply taken as that differs from Christianity which was the altering some things in it to the better reforming and mending of it so Mat. 7. 12. This is the law and the prophets i. e. this is a prime part of the Jewish religion or doctrine and c. 11. 13. the Prophets and the Law prophesyed till John i. e. the Jewish religion continued in every part till John the Baptist and Luke 16. 16. the same is again repeated and Matth. 22. 40. all the law and the prophets i. e. the whole doctrine of that religion Thus Mat. 12. 5. 22. 36. and 23. 23. Luke 2. 22 23 24 39. Luke 10. â—6 and 16. 17. and 24. 44. and so generally throughout all the Gospels and most places in the Acts it signifies viz. the religion of the Jews only with this difference that sometimes the context pointeth to one part of it sometimes to another but to any of these parts still as they are in conjunction with the other parts and so with the whole body of their religion In the Epistles and perhaps in some of the places of the Acts as when there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelotes of the law and the like some variation may be observ'd and that will give us the second notion of the word as 't is set opposite to the Gospel For though Christ had told them and that most truly that he came not to destroy the law but only to reform and perfect it in all respects yet such was the blindnesse and obstinacy of the Jewes and their zeal for every ceremony in the Law and their pride in discriminating themselves from all other men by that privilege of having and observing the Law just as 't was given to Moses i. e. the Jewish religion in every title that when Christ would make reformations telling them the true significations of their types and giving them substance for shadowes they look'd upon Christ and his Disciples after him as enemies of the religion of the Jewes and set up their more imperfect legal observances which were only burthens to exercise and imploy them in time of their minority and had nothing of real good in them and might well be left off especially when God in Christ declared his will that they should and gave excellent moral substantial precepts in stead of them against all Christs scheme or form of reformation Which dealing of theirs was the same in effect as if that God that first design'd the frame of the Temple should after appoint some little things to be alter'd in it very much to the better from that which was lesse to that which were more useful and agreeable and to that end to pull out some little pins to take down some partitions and the like to take off Wood and put Gold in stead of it and the people that first received that Temple from God and observed and valued it only for his sake should now oppose the so useful alterations and reformations as destructive to this Temple of Gods erecting and be zealous for the punctual retaining of that old form against God himself in this new designation This was the practice of the Jewes generally in Christs time nay even of a great number of those that had received and beleived on Christ for though they rejected not what he taught but followed him became his Disciples took him for and clave to him as the Messias yet many of them especially those that had any thing of the Pharisee in them before their conversion would have all the Mosaical rites observed by all Christians Acts 15. 2. Which was in effect as if they should accept of a reformation and embrace all the new things which Christ brought in but withall require to keep all the old ones too those which he took out to put those in in the stead Or as if he that had his burthen made easier by God should call for his harder heavier burthen again and oppose God and all his faithful servants nay persecute them as the zealous Judaizing Christians and Gnosticks after did because they would not agree with
time being spent in S. Marke is by S. Matthew call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. And the night time for so it was when they were a rowing in the river and he at his prayers in the mount is by all the three Evangelists that mention it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too See note on Mar. 14. c. V. 34. Genesaret The place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josuah and used by the Hierusalem Targum Num. 34. 15. was after commonly call'd Genezar saith Josephus from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the rendring of that Hebrew from both which put together ariseth the word here Genezareth that is the valley of branches and this as the title of the whole province which contain'd in it the Lake so call'd and the City in the tribe of Nephthaly which Herod adorn'd with magnificent buildings and call'd it Tiberias in honour of Tiberius Caesar and accordingly the Lake of Genezareth is sometimes call'd the Sea of Tiberias CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why doe thy disciples transgresse the tradition of the elders for they note a wash not their hands when they eat bread Paraphrase 2. before meat as the Jews think themselves obliged to do 3. But he answered and said unto them Why doe you also transgresse the commandement of God by your traditions Paraphrase 3. the observance and practise of those things which are not taught by God but by your selves delivered to your disciples Sure this must be acknowledged by you a great fault who expect to have all your own ordinances observed so punctually 4. For God commanded saying Honour thy father and mother and he that note b curseth father or mother let him die the death Paraphrase 4. useth them ill in words or deeds that lightly regards them that refuseth to doe ought for them v. 9. 5. But ye say Whosoever shall say to his father or his mother It is a note c gift by whatsoever thou mightest be profited by me 6. And honour not his father or his mother he shall be free Thus have ye made the commandement of God of none effect by your tradition Paraphrase 5 6. But contrary to this your tradition is that if a man can answer his parents when they need any relief and tell them saying I have bound my self by an oath that I will not doe any thing to the relief of my father and my mother or as some will understand it O Father that by which thou shouldest be releived by me is a gift already devoted to God and cannot without impiety be otherwise employed and by this piety to God I may be as profitable and helpfull to thee for God will repay it upon me and thee in our needs he is under obligation not to give it his father or as some would have it in pursuance of the latter interpretation He hath said enough to his parents or he shall be free from that obligation to relieve them See note on 1 Pet. 3. d. Here is a clear example to demonstrate that you that stand so for the observing of your traditions doe make no scruple to evacuate the obligation of Gods commands 7. Ye hypocrites well did Esaias prophecy of you saying 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is farre from me 9. But in vain doe they worship me teaching for doctrines the traditions of men Paraphrase 9. The service which they performe to me is little worth and likely to receive a slender reward when my commands are not heeded by them but their own constitutions set up in stead of them see Mar 7. 7. and Heb. 8. note a. 10. And he called the multitude and said unto them Hear and understand Paraphrase 10. And leaving the Pharisees with some dislike he calls the multitude who while he talk't to the Pharisees stood at some distance and speaks more hopefuly of and cheerfully to them saying To this matter of washing before meat so insisted on by the Pharisees do you consider what I now say 11. Not that which goeth into the mouth desileth a man but that which cometh out of the mouth this defileth a man Paraphrase 11. Not that which is eaten but that which is spoken polluteth any man 12. Then came his Disciples and said to him knowest thou that the Pharisees were offended when they heard this saying Paraphrase 12. galled and discouraged from receiving thy doctrine 13. But he answered and said Every note d plant which my heavenly father hath not planted shall be rooted up Paraphrase 13. To this he gave no other reply but this All such as they which come with such prejudices as the Pharisees do that prefer their own injunctions before the commands of God v. 9 't is to be expected that the telling them the truth will aliene them All seed but that which falls on the good ground and is there radicated in humility and piety such as my father ownes the planting of shall certainly come to nought And consequently so must all faith in these opinionative men and therefore 't is not strange if they be galled and depart from me upon the noting and reproving of their errors 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch Paraphrase 14. If this have galled and discouraged and drove them from me let them go They are stupidly and perversly ignorant themselves and take great pleasure to be accounted Doctors and Rabbi's instructors of the ignorant and what can be the effect of this but that the leaders and they that are led by them shall together ingulfe themselves in perdition 15. Then answered Peter and said unto him Declare unto us this parable Paraphrase 15. Tell us the meaning of 16. And Jesus said are ye also yet without understanding 17. Doe not ye yet understand that whatsoever entreth in at the mouth goeth into the belly and is cast out into the draught Paraphrase 17. every thing that we eat first comes from without and so is no part of us is not imputable to us in respect of the principle and then doth but passe or travell through us is soon dispatched and thrown out of the body again and so be it never so grosse never so unclean it cannot pollute the eater at least not comparably so much as that which hath the originall from our selves and hath some space of permanency there 18. But those things which proceed out of the mouth come forth from the heart and they defile the man Paraphrase 18. But unclean unsavory speeches 't is cleer that they proceed from the heart and those that are there that is in the heart that spring from that fountain which we are most concerned to keep pure and which is most truly and properly ours and imputable to us those are the sort
also Luke 11. 53. is to be rendred was angry with him will be best understood by the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by it in the Old Testament That signifies to bate to hinder or to set ones self against another to be an adversary and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being angry as of Esau against Jacob Gen. 27. 41. and Psal 54. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing injuries in mind designing revenge Gen. 50. 15. and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Gen. 49. 23. Accordingly Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were wroth or angry and both he and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears the injurie in mind sets him against or is angry So Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have somewhat against any one V. 20. Observed him What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is a matter of some Question That which seems most probable is that it signifies as the literal notation imports and as the Vulgars custodiebat expresseth kept him guarded and so secured and preserved him For though he were imprisoned by him before yet it is clear that he suffered him not to be hurt by any and accordingly Herodias though she bare him a grudge and would have killed him yet she could not v. 19. And the reason is rendred in this verse for he bare such a reverence to him for his justice and piety that he preserved and guarded and kept him safe from her malice V. 21. A convenient day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a festival day a day of vacancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew a good day that is a solemn festival a day of rest from labour set apart for festivity from whence hath the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a day of vacancy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is here used v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not leisure to cat and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant and such it is clear was this Herods birth day whereon he made a supper for his Lords c. and whereon there was a dauncing ver 22. V. 27. Executioner Spiculator in the stories of the Roman Emperours signifies a souldier of the guard and agreeably when we read in the stories of Pharaoh and Nebuchadnezzar the captain of the guard the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum So the captains of fifties 1 Kings 9. 11 13. were captains of the Kings guards which being by the custome of Jewes Aegyptians Chaldeans and Romans executioners of those whom the King condemned to death it is here therefore appointed to one of these to goe and behead the Baptist which accordingly is done V. 39. By companies Of the manner of accubitus or lying at meat we have formerly spoken and so of the custome of eating in gardens and lying on beds or areolae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them see Note on Mat. 8. g. All that will be needful here to adde is the observing of the phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two former clearly taken from the Hebrews who want phrases of distribution and use doubling of words in their stead So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. two two like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man that is man by man one by one in imitation of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8. 9. And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the very form used by Physicians in their Recipe's to note the several proportions of each ingredient as here the number of the guests which were ranked or marshall'd together by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master of the feast Joh. 2. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus for which we read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius hath the care of preparing and ordering the feast and guests and so ranks them here an hundred in one rank fifty in another Another phrase like unto this we have Lu. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them lie down fifty in a bed V. 46. Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally and primarily signifies a field fignifieth also the region or countrey about all beside the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region without the city saith Phavorinus and so the Latine ager is usually taken CHAP. VII 1. THen came together unto him the Pharisees and certain of the Scribes which came from Jerusalem 2. And when they saw some of his disciples eat bread with note a defiled that is to say with unwashen hands they found fault Paraphrase 2. take their dinner their meat without using the ceâ—â—â—mony of wathing their hands before it 3. For the Pharisees and all the Jews except they wash their hands note a oft eat not holding the tradition of the Elders Paraphrase 3. doe not ear any meat and this in obedience to an ordinance made by their Praedecessors not recorded in the Scripture of the old â—estament 4. And when they come from the note b market except they note c wash they eat not many other things there be which they have received to hold as the washing of cups and pots brazen vessels and tables Paraphrase 4. And when they come from the market or hall of judgment or any the like mixt assemblies they wash their hands solemnly for fear they may have been defiled there before they eat And in thir matter of washing many other ordinances there are which they think themselves bound to observe as laws divine as the washing of cups to drink in of pots containing somewhat above a pint of brazen vessels when carthen vessels if defiled were to be broken and also of beds on which they did eat then as now on tables 5. Then the Pharisees and Scribes asked him Why walk not thy disciples according to the tradition of the Elders but eat bread with unwashen hands Paraphrase 5. observe not thy disciples the ordinances of our progenitors which forbid to 6. He answered and said unto them Well hath Isaias prophecyed of you hypocrites as it is written This people honoureth me with their lips but their heart is farre from me 7. Howbeit in vain do they worship me teaching for doctrines the traditions of men 8. For laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such like things ye do Paraphrase 6 7 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strictnesse in performances toward God and
and were baptized Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pooles of water and thither the people came and were baptized of him there 24. For John was not yet cast into prison 25. Then there arose a question between some of John's disciples and the Jewes about purifying Paraphrase 25. his receiving of proselytes and using the ceremony of baptisme on which occasion mention was made of Christ's using the same ceremony 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witnesse behold the same baptizeth and all men come unto him Paraphrase 26. Hereupon they come and tell John that Christ describing him to him receiveth proselytes with this ceremony and there is a great recourse to him 27. John answered and said A man can receive nothing except it be given him from heaven Paraphrase 27. I can doe no more then I have commission from God to doe and that commission doth not equall me to him 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him Paraphrase 28. And therefore you cannot but remember that I alwaies said of my self that I am not the Messias but only his harbinger 29. note b He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoiceth greatly because of the bridegrooms voice This my joy therefore is fulfilled Paraphrase 29. When the bridegroom hath the bride in secret conference to consummate the marriage and the friend of the bridegroom hearkens at the doore to hear whether all succeed well or no if the bridegrom signifie by some form of speech that was usuall to that purpose that all succeeds prosperously then that friend rejoices exceedingly and thus is it with me in my attendance on Christ at this time 30. He must increase but I must decrease Paraphrase 30. And of him I shall farther foretell you that he shall increase daily in splendor and fame and I proportionably decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Paraphrase 31. And it is all reason that it should be so For he cometh from heaven and so must needs be superiour to all such as I who am an earthly man having my originall from the earth made up or compounded of earth and therefore what I say or doe is but of an earthy but what he of a much higher originall my baptizing is but like the rest of your Jewish baptismes see v. 12. only with water but his with the holy Ghost also 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony Paraphrase 32. And the thing which he teacheth he knowes to be true having received it from his Father but the multitude of men in the world receive not his testimony believe not that he is sent from God 33. He that hath received his testimony hath set to his seale that God is true Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto and acknowledge the veracity of God himself it being as impossible that one so sent from God as Christ should lie as that God should lie himself 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God to goe on such or such an errand on which God sent them and 't is therefore Thus saith the Lord to all their prophecies But on Christ the Spirit descended once for all and commanded belief of all that he should say 35. The Father loveth the Son and hath given all things into his hand Paraphrase 35. Christ is the welbeloved of his Father and by him God hath revealed to us all things fit to reveal see Mat. 3. 17. And therefore 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally and on the contrary he that stands out contumaciously against his doctrine continues immutably and inevitably under the wrath of God due to him both for his former sins and this addition of his standing out against this powerfull method of Gods for the recalling him Annotations on Chap. III. V. 5. Born of water The nature of Proselytes among the Jewes and the difference of them hath been spoken of Note on Mat. 23. d. and also the manner of initiating them by washing or Baptisme Note on Mat. 3. a. as also their putting off all their former relations of kindred and consanguinity and so being as it were new-born Note on Mat. 19. 28. d. From hence it is that at the receiving of Christian religion which is the nobler Proselytisme and hath in the ceremony of initiation not only the washing in water but also the baptisme of the Spirit too that is the communication of that Spirit of Christ in some measure that descended on the Apostles Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost And when Nicodemus a learned Jew and a Master among them seems to be ignorant and wonders how this can be and asks this grosse question to that first part of it how one that is of age can be born again Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme which no knowing Jew can be ignorant of to wit that he is to be wash'd and circumcised and being so is by the Jewes counted as one recens natus new born brought forth by another mother so that he who was kin to him before is now no longer kin to him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing of regeneration Tit. 3. 5. is in effect a being new born and he that so follows Christ in this regeneration or new birth Mat. 19. 28. if that be the right punctation he leaves brothers and sisters father and mother wife and children v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11 12. intimating that speech of Christ which Nicodemus so little understood of being born anew of water to have been a thing ordinarily seen and known among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary inferior earthly thing in comparison with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those higher celestial doctrines so much more contrary to the Jewish customs and laws that should be revealed and to the baptizing with the holy Ghost of which also he here speaks referring still to this custome of Proselytes
the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judaisâ—â—e into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of â—tonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not