men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
Is 42. 1. whence these verses are taken which Prov. 8. 20 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and signifies so when t is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement Jer. 5. 4. Psal 37. 6. and Job 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 32. 26. and oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as 't is false printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement signifies truth or else being rendred judgement it is to be taken in the same sense as if 't were rendred truth as indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is the title of the prime Christian virtue Righteousness or equity in judging Mat. 23. 23. And either way it here signifies the Gospel and so v. 20. also V. 20. A bruised reed The reed is the weak infirme man the bruising of that reed is his falling into sin and the flaxe on fire that is burning in the illychnium or lampe see Isa 43. 17. Jud. 15. 14. 16. 9. is the man again the smoaking flax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when the flame is out or burns darkly for want of oyle and yet there remains some fire in the flaxe and that smoakes or shines dimmely in stead of flaming and answerable to that is the man in whom Grace is decayed but yet not desperately or irrecoverably gone out some sparks of good being still left in him and this person in this estate Christ is so farre from destroying or triumphing over that he doth most tenderly cherish and labour to restore such an one in the spirit of meeknesse to a firme habit of Christian practise again This is Christs practise at his coming into the world as designing to plant not the unsinning legal perfect but the syncere Evangelicall righteousnesse through the world which is the meaning of the phrase that followes untill he bring forth or send forth judgment into victory the Hebrew Is 42. 3. is he shall bring forth and the word untill is taken out of v. 4. where the same sense is repeated again judgment again signifies the Gospel that is Christian Evangelicall righteousnesse see Note c. and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament signifies for ever Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 5. 3. Am. 1. 11. yet that is when it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to victory and to eternity but here seeming to be the Epitome or breviate of the following words v. 4. he shall not fail nor be discouraged it most probably signifies victoriously and notes that the Gospel shall be so set up over the world that he shall not faile or be discouraged that is either 1. the bruised reed shall not faile or be broken worse then it is nor the flaxe be discouraged or quench'd or else 2 dly the Messias shall not faile c. till he have set judgment on the earth that is till he have set up the profession of the Gospel in the world among the Heathen if the Jewes will not receive it By this rendring of it 't will appeare what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew of Isaiah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint sure that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement in truth should be set for true judgement and rendred so he shall bring forth true judgment and and so 't will remain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the summe of the following words v. 4. he shall not faile nor be discouraged till he have set judgment on the Earth and so the consequents both in Isaiah and here will be the same There and the Isâ—les shall wait for his law here and in his name shall the Gentiles trust Ib. Not breake It is the custome of all writers very frequent in the sacred dialect to use phrases whereby they understand much more then they doe expresse an example of it we have in this verse out of the Prophet where Christs not breaking the bruised reed signifies his great mercy and kindnesse in repairing and restoring and curing the bruised weakling and so his not quenching the smoaking flax is his enlivening quickening enflaming that fire or spark of grace or goodnesse which was almost quench'd So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle word v. 36. is much more then idle vain even blasphemous speeches So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable works of darknesse meaning surely not that they brought in no profit or advantage but the greatest danger and mischief in the world So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wicked and not only an unprofitable servant So in Philoxenus's Glossary Nequam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nequitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Cyrils Greek Glossary So in Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unprofitable man is he that neither understands himself nor heeds others the most sencelesse wretchlesse person Of the same nature is illaudatus unpraised in Latine of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum the worst and basest of all And so l. 7. c. 11. he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riotous intemperate unprofitable uselesse ill-mannerd detestable to be all one the interpretation of the Latine Nequam a wicked man but literally good for nothing So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies without law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach or commission against the law is oft set to signifie the highest degree of obdurate prophane sinning 2 Thess 2. 8. being there spoken of Simon Magus the most blasphemous apostate So though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies to transgresse and may belong to the least sin as being a variation from the strict rule of the Law yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that transgresses 2 Jo. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressor since the solemn title of Julian signifies an Apostate So 2 Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christians So 1 Cor 13. 6. where 't is set down as the character of the charitable man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rejoyceth not in iniquity the meaning is he is very much troubled and sorrowfull so v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charitable man is not puft up signifies much more then so that he is extremely humble So in the third commandement of the Decalogue where 't is said of the perjured person that the Lord will not hold him guiltlesse that sure signifies that God will look on him and deal with him as a most guilty punishable person And so 1 Pet. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain conversation is most
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
beginning of the Decalogue Kimchi on Psal 66. 18. and Josephus concerning Antiochus's designed sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have consulted only and not acted doth not deserve punishment According to which S. Paul might well say of any Jew brought up under such Masters that he had not believed Coveting to be a sin had not the more exact consideration of the direct words of the Law assured him that it was V. 14. Sold under sin The phrase sold under sin signifies as it doth when 't is said of Ahab that he was sold to work wickedness or of the revolting Jewes 1 Mac. 1. 15. as a slave or captive sold from one Master one sin to another and so here 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carnal man and is farther express'd by the character of him following that the evil that he would not that he doth and the good that he would that he doth not just like that which the Poets say by way of aggravation of that wicked condition of Medea the witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. I understand the evils that I am about to commit but my passion overcomes my reason and of him in the Tragedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ignorant of none of those things of which thou admonishest me but my nature or custome forces me contrary to my opinion Which is so farre from being matter of alleviation or lessening of the sin that as Euripides saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the author of the greatest evils unto men so 't is by Plutarch set down for the greatest aggravation for citing that in the Tragedy of Acreus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is an evil that falls on men from God to doe evil when they see their duty he corrects it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the most bestial irrational miserable condition for a man that knowes what is best to be led by incontinency and effeminacy from it And so Xenophon from Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that considers not the best things but by all means seeks the most pleasant how differs he from the foolish beasts And so Simplicius upon Epictetus c. 11. p. 74. upon occasion of those verses of Medea resolves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not only to think right and be affected accordingly but to conform our works to our right opinions And till we doe so the best that he can say of us is that perhaps we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning to learn are come as farre as the knowing of the Law which notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men sin and accuse themselves for â—â—nning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for irrational affections are not presently brought within measure and proportion nor suddenly subjected to reason V. 23. Anothers law For the understanding the sense of the Apostle in this whole chapter 't is usefull to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh and the flesh against the spirit c. Which is thought to be parallel and to import the same sense with this Of these two places therefore it must first be remembred that the difference which is between these Texts ariseth not from the distinction between the spirit in the one and the Law of the mind in the other nor consequently is it to be placed betwixt the lusting of the flesh against the spirit simply taken and the warring of the Law in the members against the Law in the mind as that is no more than a warre but betwixt the former simply taken or with the addition of the spirit lusting back again against the flesh or with the circumstances mentioned Gal. 5. 17. none of which imply a yielding to the lusts of the flesh and the latter taken with that addition here mentioned of bringing the man into captivity to the Law of sinne And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man that in the one the spirit prevailes in the other the flesh is victorious that is the will of the one is led by the spirit chooses and acts the deeds of the spirit the will of God but the will of the other followes the carnal dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performes the will of the flesh and so falls under the condemnation which belongs to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a state is altogether subject to punishment for every sinne that is acted is under hell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all under hell in that they act And if it be suggested that the consequents in the place to the Galath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that what things you would ye do them not seem parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would that I do not here v. 15 19. and so neither of them signifie this carnal state to this it must be answered that these two are not parallel but on the contrary that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would I do not is really equivalent with the captivation to the Law of sinne as by the whole Context appears though indeed there is some obscurity in it which till by the Context it be explained may mislead one to think otherwise The truth is evident these two things are conjoyned in both those verses what I would that do I not but what I hate that I do v. 15. and the good that I would I do not but the evil that I would not that I do v. 19. And being so conjoyned in the same person the subject of the discourse and but equivalent phrases with those other of captivation to the Law of the members and being carnal and sold under sinne the meaning must be that he neglects to doe the good that the Law of God and his own mind dictates to him and doth commit on the contrary the evill that according to his mind and the declaration of God's willin the Law he disliketh and hateth and so evidently acteth in opposition to conscience commits the sins of the flâ—sh willingly and knowingly non obstante the contrary dictate and solicitation of conscience But then this is much more than is contained in that lusting of the flesh against the spirit Gal. 5. styled by Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife of the reason and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissention and emulation betwixt them For as there the flesh lusteth so the spirit lusteth too and it is not affirmed of either of them that it leads the other captive All the event that is taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that what you would that you do not which being the effect of the double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lusting must have such a sense proportioned to it as
and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
like him in holinesse and like him in blisse and that blisse shall consist in seeing of him as he is a fountain of all that is desirable to our natures 3. And every man that hath this hope in him purifieth himself even as he is pure Paraphrase 3. And whosoever hopes or depends on God for any such future state if he expect to receive it from him according to his manner of promising not absolutely but conditionally or indeed whosoever sets his heart on the vision of God a pure and blissful state not any sensual paradise but a spiritual state of blisse made up of sinlesnesse and purity will in all reason set a purifying here be a practising and aiming after that excellent copie that he may be capable of that perfect purity hereafter 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Paraphrase 4. Sin is a contrariety to the Law of God an act of disloyalty to our King and he that deliberately committeth any act of sin doth proportionably commit a rebellon and disloyalty against Christ 5. And ye know that he was manifested to take away our sins and in him is no sin Paraphrase 5. And Christ both by his example being sinlesse never guilty of any act of sin and by all that he hath done and suffered for us hath designed this special end to himself to purifie our lives and cleanse us from all deliberate acts of sin 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Paraphrase 6. He that adhereth fast to him that as a member of his continueth in him falleth not indulgently or deliberately into any act of sin he that doth so disclaims all true knowledge of God is no Gnostick properly called or conversation with him 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous Paraphrase 7. My young tender Christians let not the Gnosticks seduce you to your ruine he that continues in all righteous actions that actually performs the will of God and not onely in intention of mind and that through his whole course of life and if he fail therein returns again speedily by repentance this person and none but this is the Christian righteous man he and none else is accepted by God as righteous under the Gospel in like manner and proportion as Christ doing righteousnesse is said to be righteous upon that and not any other ground of denomination 8. He that note a committeth sin is of the devil for the devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the devil Paraphrase 8. He that deliberately committeth any act of known sin is in that or so farre an imitator of the devil for at the beginning soon after his creation he acted rebellion against God and hath done so ever since And to take off all men from following of him was the very designe of Christ's coming into the world 9. Whosoever is note b born of God doth not commit sin for his seed remaineth in him and he note c cannot sin because he is born of God Paraphrase 9. Whosoever is a true child of God keeps himself strictly from all deliberate sin and the reason is clear because that principle of sonship that from whence he is said to be born anew or of God to wit his sincere resolute conversion to God if that continue to have any energic or life in him is directly contrary to and incompatible with the committing any sin and therefore he cannot thus sin because he is a child of God a regenerate person that is such sinning is unreconcileable with that state 10. In this the children of God are manifested and the children of the devil whosoever doth not righteousness note d is not of God neither he that loveth not his brother Paraphrase 10. This is the character of difference between pious and wicked regenerate and unregenerate men he that lives an impious and uncharitable life is no regenerate child of God's whatsoever he flatter himself of his state 11. For this is the message that ye heard from the beginning that we should love one another Paraphrase 11. For this of charity is the grand fundamental doctrine which was so often and so earnestly commanded by Christ when he was here on earth 12. Not as Cain who was of that wicked one and slew his brother And wherefore slew he him because his own works were evil and his brother's righteous Paraphrase 12. And how contrary is this to that emulation and maligning of those that are better then they which was the affection that put Cain on killing his brother and doth the like in the Gnosticks now abroad who hate and persecute all the orthodox Christians to death and can have no other quarrel to them but that their own works are evil and the others good 13. Marvel not my brethren if the world hate you Paraphrase 13. But this you pure Christians have no reason to wonder at if it prove to be your lot 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death Paraphrase 14. We know that we are regenerate Christians see note on Luc. 15. c. by our charity to other men which he that hath not is clearly an unregenerate unchristian person 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Paraphrase 15. The hating of others is by interpretation the killing of them because it is so in intention of heart did not some outward restraint curb it and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper the regenerate state from the having spiritual life abiding in him which the Gnosticks that are so malitious doe yet so much talk of 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren Paraphrase 16. Christ's love to us was expressed in this that he was willing to incurre the utmost hazard even to venture his life to reduce us and agreeably Christian charity obligeth us to venture even our lives for other men after the manner and upon so noble a designe as Christ did that is to bring unto the Christian faith as the martyrs did any one or more enemies of Christ and so likewise in other cases proportionable to this 17. But who so hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Paraphrase 17. But how contrary to this is the practice of the world when rich men that have to spare for others have yet no compassion or charity to them which he that doth how can he be said to
be mercifull as God is mercifull or how to love God when he doth so contrary to his commands 18. My little children let us not love in word neither in tongue but in deed and in truth Paraphrase 18. My dearly-beloved tender Christians let our charity to our brethren shew it self in actions of sincere kindnesse and bounty to them 19. And hereby we know that we are of the truth and shall note c assure our hearts before him Paraphrase 19. And by loving one another thus we are able to discern or judge of our selves that we are such as we professe our selves to be v. 18. and by so judging we shall have our hearts secure and confident that God will hear our prayers v. 22. and Joh. 9. 31. 20. For if our heart condemn us God is greater then our heart and knoweth all things Paraphrase 20. And indeed that this discerning our selves to be such as we pretend our selves to be is necessary to the giving us this confidence toward God appears by this that on the one side our hearts condemning us is a sure argument that God will doe so too and then not hearken to our prayers because he knoweth all things of us that we can know of our selves and on the other side if we have nothing to charge on our selves then we may come thus confidently to God not fearing that he will lay any thing to our charge see note on Joh. 7. a. that we are not guilty of or that he will be wanting to them that walk sincerely before him 21. Beloved if our heart condemn us not then have we confidence towards God Paraphrase 21. And indeed that this discerning our selves to be such as we pretend our selves to be is necessary to the giving us this confidence toward God appears by this that on the one side our hearts condemning us is a sure argument that God will doe so too and then not hearken to our prayers because he knoweth all things of us that we can know of our selves and on the other side if we have nothing to charge on our selves then we may come thus confidently to God not fearing that he will lay any thing to our charge see note on Joh. 7. a. that we are not guilty of or that he will be wanting to them that walk sincerely before him 22. And whatsoever we ask we receive of him because we keep his commandments and doe those things that are pleasing in his sight Paraphrase 22. And he will certainly hear our prayers supposing them such as to which his promise of hearing doth pertain because by obeying him we are qualified to have our prayers heard by him see Jam. 1. 6. 23. And this is his commandment that we should believe on the name of his Son Jesus Christ and love one another as he gave us commandement Paraphrase 23. And one prime part of that obedience is to continue constant in the profession of Christ and perform all the duty owing from us to Christ and our brethren according as he by special precept hath required of us 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us Paraphrase 24. And he that obeyeth him is really one of those which the Gnosticks pretend to be that is dwelleth or continueth in Christ and consequently receiveth all gracious influences from him as the members from the head as long as that is united to them and that we are such that is that Christ hath not yet forsaken but still continues united to us appeareth by the gracious charitable temper and disposition ver 10 17. which we transcribe from him ch 4. 13. see note on Luc. 9. c. Annotations on Chap. III. V. 8. Committeth sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or commit sin which appear to be directly the same by comparing ver 6 and 8. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1. 8. to have sin all one with having sinned v. 10. have a special energie in the writings of this Apostle to denote a deliberate presumptuous commission of sin not every sin of ignorance incogitance frailty but after deliberation an advised commission of it This is here affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the committing transgression where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies opposition or contrariety to Christ's law Justinian renders the word iniquitatem Institut 4. de injur Iniquitas injustitia quam Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant and iniquitas is this opposition or irregularity to the will of God viz. that will of his revealed to us by Christ to which we now professe obedience It is here made matter of some question whether these phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin and to commit sin are to be interpreted onely of an habit of such deliberate sin or belong to one single act of it But the resolution is easie that though he that lives impenitently in any habit of known sin be most eminently said to sin and commit sin yet he that is guilty of any one deliberate act is here primarily meant by these phrases This appears by the use of the words in some of the places where it must necessarily denote an act and not only an habit as ch 2. 1. These things I write unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not sin where it would be unreasonable to think that the holy Apostle designed his Epistle to keep them from habits only and not also from each act of deliberate sin This is again evident in this place for not onely he that lives habitually in sin but he that commits any one deliberate act of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committeth a transgression of the Law opposeth and doth contrary to the Law of Christ which severely forbiddeth such single commissions and not onely the habits of them and so ver 5. when it is said that Christ appeared that he might take away our sins and that there is no sin in him 't is evident that he came to take away our acts as well as our habits and that there was no act as well as no habit of sin in him and so in all that follows v. 6 8 9 c. one act of sin is contrary to abiding in Christ that is to adhering to him to seeing and knowing that is to obeying him one act is of or from the devil one act as contrary to that seed that purity that principle of filiation that is in him that is born of God and not only an habit of it V. 9. Born of God What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being born of God signifies hath been noted Joh. 1. Note b. to have received some special influence from God and by the help and power of that to be raised to a pious life Agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath been born
their own confession he had evidenced his Power Will sufficiently in giving them streams of water out of the rock and v. 42. they tempted God c. which is explain'd v. 43. by They thought not of his hand and of the day when he delivered them how he had wrought his miracles in Egypt v. 44. i. e. by their forgetting or not considering the arguments they had had for the beleiving and depending on him and so again after he had cast out the nations c. done all for them imaginable yet v. 57. they tempted the most high God c. so Isa 7. when Ahaz saith he will not tempt the Lord the words signifie that he needed no farther arguments to ascertain him of the truth of what there was promised Where yet Ahaz seems to have spoken Ironically he will ask no more signes beleiving the thing impossible and therefore is reprehended by the Prophet for incredulity and wearying of God and making it necessary for him to give a sign v. 13 14. And thus clearly the phrase is used in this place where the Devil perswading Christ by casting himself down from the Battlement to make tryall whether God would deal with him as a Son i. e. preserve him or no Christ that needed no such evidences of his being the Son of God Mat. 3. 17. replies that this is that tempting God which is forbidden in Deut. So Mat. 16. 1. and Luke 11. 16. the Pharisees asking a sign from heaven to demonstrate that he was the Messias are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tempt Christ a note of their infidelity and so censured by Christ an evil and adulterous generation seeketh after a sign Mat. 16. 4. and beyond the miracles which he had already done among them he will now show those Pharisees no more but only that great convincing one of his Resurrection from the dead v. 5. Sometimes this phrase is used in a notion a little different from this not in relation to any promises of God but of any other part of his Will revealed notes any act of infidelity any contrariety to the revealed Will of God whether in point of Doctrine or Practice Of Doctrine so Acts 15. 10. When Peter had given them convincing evidences and arguments from the example of God toward Cornelius that God required not the Christian Gentiles to be circumcised he adds Now therefore why doe you tempt God to lay a yoake c. i. e. your continuing to desire to lay that yoake on the Gentile Christians after such evidences of Gods Will to the contrary is an act of infidelity and a kind of tempting of God So also of Practice 1 Cor. 10. 9. Neither let us tempt Christ i. e. let us not by our provoking sins dare God trie his patience whether he will make good upon us his threats against sinne so Mal. 3. 15. they that tempt God are all one with the proud sinners contumacious offenders which are also said to weary him c. 2. 17. Acts 5. 9. Why have ye agreed to tempt the Spirit of the Lord i. e. to commit a sin which is in effect a trying or experimenting whether the Apostles Peter c. had the Spirit of discerning their fraud or no and consequently of punishing V. 15. By the way That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek Isa 9. 1. whence this verse is cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest that dwell by the sea side Now for this whole place that is here cited out of the Prophet and said to be fulfilled by that which here happened it must first be remembred what hath been said Note on c. 1. k. That Prophecies besides the literal sense of them have sometimes another affixed to them to which when they are accommodated they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfill'd i. e. to have a more eminent accomplishment And so here For these words had in Isaiah c. 9. 1. a clear literal sense belonging to that time viz. That God having threatned by his Prophet a sore calamity to Judah and Jerusalem from Sennacherib King of Assyria begins in these words a little to soften it thus Neverthelesse the dimnesse or mist or twylight shall not be to her to whom the vexation shall be i. e. to Jerusalem which shall be thus afflicted according to the first time wherein he lightly afflicted the land of Zabulon and the land of Nephthali and the latter time wherein he more grievously afflicted the way of the sea beyond Jordan Galilee of the nations i. e. this that shall befall upon Judah though sharp shall not be comparable to either of those two other the First the more tolerable of the two when Zabulon and Nephthali c. were carried into captivity by Tiglath-Phalassar King of Assyria 2 Kings 15. 29. the Second not them come which should be much more heavy when the rest of the tribes should be carried away by Salmanassar into Assyria 2 Kings 17. The people that walk in darknesse i. e. Judah and Jerusalem wasted and besieged by Sennacherib have seen i. e. should see a great light i. e. have an illustrious remarkable deliverance the siege being raised by an Angel and Sennacherib's army destroy'd and to them that were in the shadow of death i. e. expected verily to be destroyed hath the light appeared i. e. this deliverance is befall'n This whole passage belonging to that matter is here by the Evangelist applied to Christ's preaching in the borders of Zabulon and Nephthali only by way of Accommodation This preaching of his being the great light and the state of ignorance that before they were in the shadow of death and the darknesse All the difficulty is to give any account how this should here be applied to Zabulon c. when in Isaiah they were not to have this deliverance but only Judah and they were only mention'd to comfort Judah that they were and should be more terribly afflicted then Judah and had none of the light or comfort But the account must be that such Prophecies as these thus accommodated to Christ are accomplish'd in an higher sense then that wherein they were literally spoken and here this light i. e. the preaching of Christ came and shone on these as well as on Jerusalem nay in the first place before he went thither and consequently in the application here the great light is applied to them though in the letter of the Prophecy it belonged not to them Which being perfectly true is all that is said by the Evangelist only the words of the Prophet not in the literal but an higher sense applied to them by way of Accommodation which differs from the citation of a testimony To which this may also be farther added that now that land of Zabulon and Nephthali was not inhabited by Israel for they were carried captive never to return again 2 Kings 17. 20 23. and none left but the tribe of Judah only 18. and so that
the iota or title mentioned before c. he shall be least in the kingdome of God that is indeed shall not be admitted at all which by this figure is thus express'd in relation to what went before He shall be the least as he breaks the least without which that would not have been the style in all likelyhood Thus Isai 65. 11. Yee are they that furnish the drink offering to that number Therefore will I number you to the sword c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him which was literally true of Mary c. Christs reply is in another not a literall sense Whosoever doth the will of my father the same is my brother and sister and mother So 1 Cor. 8. 2. speaking of the knowing of God in the vulgar ordinary sense of knowing he adds v. 3. but if any man love God he is known of God in another notion of knowledge for approbation and in the same kind again Gal. 4. 9. Now after ye have known God or rather are known of God and Rom. 14. 13. Let us no longer judge one another that is censure separate from communion but rather judge this quite in another sense as Judging signifies thinking fit and resolving and Rev. 22. 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall adde to these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall adde to him the plagues c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man shall take away God shall take away his part out of the book of life Agreeable to these is this phrase here on mention of the dead father preceding Let the dead bury the dead but follow thou me that is not let the dead but let others do that office interre the dead but thou that art a consecrated person must do that to which thou art consecrated which in all probability if it were not a proverbiall speech known among them was yet the imitation of some other proverb as Like to like the living to the living the dead to the dead c. which are not always to be required to the literall sound of the words wherein they are express'd V. 28. Tombs 'T was usuall for the Devils to abide in tombs to confirm in men that vain perswasion of the souls of men after Death being turn'd into Devils see Hieron Magius miscellan l. 4. c. 12. and for divers other ends for which the solitude of such places was advantagious to them none using to come thither but to bury their dead V. 30. Swine That there were Swine among the Gadarens contrary to the Jewish customes will not bee strange when 't is remembred that Gadara is by Josephus numbred among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Cities which Pompey took away from the Jews see Is. Causab ad Baron p. 219. and that the greatest part of the inhabitants were Syrians not Jews by the affirmation of the same Josephus l. 2. de Bello Judai c. 33. See Constant l' Empereur de legibus p. 181. CHAP. IX 1. AND he entred into a ship and passed over and came into his own city Paraphrase 1. Capernaum where he now dwelt v. 7. and Mar. 1. 21 45. and c. 2. 1. and to which he removed from Nazareth Mat. 4. 13. 2. And behold they brought to him a man sick of the palsie lying upon a bed and Jesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins be forgiven thee Paraphrase 2. By this extraordinary course of bringing the sick man discerning the great vigor of their faith 3. And behold certain of the Scribes said note a within themselves This man blasphemeth Paraphrase 3. Either in their hearts or in private discourse one with another not heard by him or his disciples 4. And Jesus knowing their thoughts said Wherefore think ye evil in your hearts Paraphrase 4. And Jesus by his divine power as searcher of hearts discerning whither their thoughts or words whispered among themselves and not spoken audibly said unto them Why doe you passe such malicious causelesse censures 5. For whether is easier to say Thy sins be forgiven thee or to say Arise and walk Paraphrase 5. Be cured of thy palsie and walk about 6. But that ye may know that the son of man hath power on earth to forgive sins Then saith he to the sick of the palsie Arise take up thy bed and go unto thy house Paraphrase 6. That Christ in this state of exinanition hath authority to forgive sins here to men that lie under punishment of them and consequently to deliver from their bond those that were deliver'd up to Satan and so tormented by him This power given to Christ on earth in the commission received from his Father v. 8. to be from this time continued on the earth and accordingly committed by Christ at his departure to the Apostles Joh. 20. and in them to their successors that what they forgive on earth should be forgiven in heaven and the bonds loosed 7. And he arose and departed to his house 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Paraphrase 8. were amazed to see it and acknowledged it an incomprehensible mercy of God to send a Prophet to them with such a commission power of pardoning sin and that testified by doing an absolute miracle v. 6. 9. And as Jesus passed forth from thence he saw a man named Matthew sitting at the note b receit of custome and he saith unto him Follow me And he arose and followed him Paraphrase 9. a tole-gather or Publican by trade busie about his work and upon Christs first word of command or call he left his trade and attended him as his constant disciple 10. And it came to passe as Jesus sate at meat in the house behold many note c publicans and sinners came and sat down with him and his Disciples Paraphrase 10. And this new disciple of his made him a feast Mar. 2. 14. and that a great one Lu. 5. 27. though Matthew being the Writer of this Gospel affirm it not of himself And as Jesus was at that feast in Matthews house many other Publicans such as Matthew had been who were looked upon by the Jewes as the vilest sort of men that no Jew was to eat or drink or converse with familiarly 11. And when the Pharisees saw it they said to his disciples Why eateth your master with publicans and sinners Paraphrase 11. Why doe your master and you Lu. 5. 30. a thing which is so unlawfull ear 12. But when Jesus heard that he said unto them They that be whole need not a Physitian but they that be sick Paraphrase 12. He raised his voice and directed it to the Pharisces that stood thus cavilling by and said 13. But goe ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
eat rubbing them in their hands Paraphrase 1. In the morning of the day of Pentecost falling on a sabbath day by which conjunction that day became an high sabbath Christ passed through the corn-fields which were now full ripe this feast of Pentecost being called the feast of harvest Exod. 23. 16. and his disciples see Mat. 12. a. pluckt the eares of corn and eat of it 2. And certain of the Pharisees said unto them Why doe ye that which is not lawfull to doe on the sabbath daies Paraphrase 2. And the Pharisees question'd them saying Why doe you eat before the publick service which is not to be done on sabbath daies especially on such daies as this the feast of Pentecost See note on Mat. 12. a. 3. and Jesus answering said unto them Have ye not read so much as this what David did when himself was an hungred and they which were with him 4. How he went into the house of God and did take and eat the shew-bread and gave also to them that were with him which is not lawfull to eat but for the priests alone Paraphrase 3 4. And Jesus answered for the disciples by putting them in mind what David did in the like case that of hunger transgressing the law of holy things which is in like manner appliable to such transgressions as these on the sabbath daies 5. And he said unto them that The son of man is Lord also of the sabbath 6. And it came to to passe also on another sabbath that he entred into the synagogue and taught and there was a man whose right hand was withered 7. And the Scribes and Pharisees watched him whether he would heale on the sabbath day that they might find an accusation against him Paraphrase 7. observed him insidiously and at last asked him whether the working a cure on the sabbath day were lawfull or no Mat. 12. 10. 8. But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the midst And he arose and stood forth Paraphrase 8. their designes of treachery see note on Mat. 15. e. and yet made no scruple to run the hazard rather then omit the working of that mercy 9. Then said Jesus unto them I will ask you one thing Is it lawfull on the sabbath daies to doe good or to doe evil to save life or to destroy it Paraphrase 9. And therefore said He that doth not an act of charity when there is need of it and he can doe it doth commit sinne and he that then doth not cure destroies I shall therefore ask you this question Which of these is the fittest employment for a sabbath day to cure or kill 10. And looking round about upon them all he said unto the man Stretch forth thy hand and he did so and his hand was restored whole as the other 11. And they were filled with madnesse and communed one with another what they might doe to Jesus Paraphrase 11. Senslesse anger or rage and consulted together 12. And it came to passe in those daies that he went out into a mountain to pray and continued all night in note b prayer to God Paraphrase 12. at that time or then he betook himself see note on c. 1. m. to a mountain to pray and continued all night in an house of prayer or oratory used to that purpose for the service of God to which men resorted to pray 13. And when it was day he called unto him his disciples and of them he chose twelve whom also he named note c Apostles Paraphrase 13. his followers that received the faith and attended his preaching and of them he chose twelve to be constant attendants and these were the men to whom after he left his power at his parting from the world Joh 20. 21. and gave them Commission to plant and rule the Church and then named them Apostles as Governours sent by commission by him 14. Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew Paraphrase 14. Cephas which in Syriack signifies a stone 15. Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16. And Judas the brother of James and Judas Iscariot which also was the traitor 17. And he came down with them and stood in the plain and the company of his disciples and a great multitude of People out of all Judaea and Jerusalem and from the sea coast of Tyre and Sidon which came to hear him and to be healed of their diseases 18. And they that were vexed with unclean spirits and they were healed Paraphrase 18. that being possess'd by the devils were brought into any disease by them 19. And the whole multitude sought to touch him for there went virtue out of him and healed them all Paraphrase 19. because by vertue of any bare touch of his cures were conveyed to all that needed them 20. And he lifted up his eyes on his disciples and said note d Blessed are ye poor for yours is the Kingdome of God Paraphrase 20. ye lowly humble-minded men and such as can be content to be poore when call'd to it for you are the men to whom the Gospel peculiarly belongs 21. Blessed are ye that hunger now for ye shall be filled Blessed are ye that weep now for ye shall laugh Paraphrase 21. that in this life have an earnest desire after the righteousnesse which is not attain'd to perfectly till another for the time shall come wherein ye shall be satisfied abundantly 22. Blessed are ye when men shall hate you and when they shall note e separate you from their company and shall reproach you and cast out your name as evil for the son of man's sake Paraphrase 22. excommunicate and anathematize you as notorious offenders 23. Rejoyce ye in that day and leap for joy for behold your reward is great in heaven for in the like manner did their fathers unto the prophets 24. But woe unto you that are rich for you have received your consolation Paraphrase 24. the wealth and great prosperities of this world are a sad presage to those which doe not use them Christianly For all the good things or matters of comfort that belong to them they receive in this life 25. Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Paraphrase 25. All the worldlings present plenty will end in famine and misery All their jollity in weeping and gnashing of teeth 26. Woe unto you when all men shall speak well of you for so did their fathers to the false prophets Paraphrase 26. Even a good reputation when it is popular and generall the universall applause of the men of this world is a very ill signe and that which hath been generally the false not the true prophets portion 27. But I say unto you which heare Love your enemies doe good to them which hate you 28.
most glorious ends to the good of the world determined to deliver me up into thy power to suffer death under thee And this is a great aggravation of the sinne of Judas and the Jewish Sanhedrim he to deliver me up to them they to make thee their instrument to serve their malice in crucifying me not only an innocent person but even the son of God himself This they have had means to know better then thou and therefore though thy sinne be great yet theirs being against more light is much more criminous and shall accordingly be more severely punished 12. And from thenceforth Pilate sought to release him but the Jewes cried out saying If thou let this man goe thou art not Caesars friend Whosoever maketh himself a king speaketh against Caesar Paraphrase 12. This speech of Christs was so resented by Pilate that from that time he was very solicitous to have him set at liberty But the Jewes clamours and threats overaw'd him telling him that this Jesus was a stirrer of sedition and disturber of the government and if he did not put him to death he should not perform the part of a Procurator of the Roman Empire 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment seat in a place that is called the pavement but note a in the Heâ—rew Gabbatha Paraphrase 13. Syriack 14. And it was the preparation of the Passeover and note b about the sixt hour And he saith unto the Jewes Behold your King Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread and 't was toward noon or midday 15. But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your King The chief priests answered We have no King but Caesar 16. Then delivered he him therefore unto them to be crucified and they took Jesus and led him away Paraphrase 16. Thereupon he passed sentence against him according to the votes of the Jewes that he should be crucified and the souldiers v. 23. led him away to execution 17. And he note c bearing his crosse went forth into a place called The place of a scull called in the Hebrew Golgotha Paraphrase 17. And a crosse being laid on his shoulder he was led toward a place called in Syriack Golgotha that is the place of a scull but by the way they met Simon of Cyrene and made him carry the crosse part of the way 18. Where they crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the crosse and the writing was Jesus of Nazareth the King of the Jewes Paraphrase 19. the cause of his death his accusation see note on Mar. 15. b. 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the city and it was written in Hebrew and Greek and Latine Paraphrase 20. Syriack words but Hebrew letters and in Greek and Latine words 21. Then said the chief priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes Paraphrase 21. Then they of the Jewish Sanhedrim said 22. Pilate answered What I have written I have written Paraphrase 22. The inscription shall not be altered 23. Then the souldiers when they had crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout Paraphrase 23. under-garment see Lu. 23. 34. which was woven all of one piece 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my rayment among them and upon my vesture they did cast lots These things therefore the souldiers did Paraphrase 24. This therefore was exactly according to that prediction done by the souldiers 25. Now there stood by the crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the disciple standing by whom he loved he saith unto his mother Woman behold thy son Paraphrase 26. John he said unto his mother John shall supply the place of a son to thee to sustain thee see note on 1 Tim. 5. b. 27. Then saith he to the disciple Behold thy mother And from that hour that disciple took her unto his own home Paraphrase 27. And to John Deale thou with her as with thine own mother whereupon John took her home to his own house with him 28. After this Jesus knowing that all things were now accomplished that the scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger and they filled a spunge with vineger and put it upon hyssope and put it to his mouth Paraphrase 28 29. After this Jesus considering that all this while or thus farre all the prophecies concerning him had punctually been fulfilled to give farther occasion to the fulfilling that of Psal 69. 22. he saith I thirst Or seeing that now all was completed save only that one particular prediction he calls for somewhat to drink knowing that according to that of the Psalmist they would give him vineger And accordingly so they did 30. When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Paraphrase 30. And assoon as he had drunk of that he said aloud All prophecies are now fulfilled as farre as belongs to my life and bowing his head as in a gesture of adoration and prayer he said Father into thine hands I commend my spirit and so expired 31. The Jews therefore because it was the preparation that the bodies should not remain upon the crosse on the sabbath day for that sabbath day was note d an high day besought Pilate that their leggs might be broken and they taken away Paraphrase 31. Then the Jews that the bodies of the dead might be quickly taken from the crosse and not hang there on the day following which was the first day of unleavened bread to which this day of the Pasch was the eve or preparation and also Saturday and so a feast and a sabbath together 32. Then came the souldiers and brake the leggs of the first and of the other which was crucified with him Paraphrase 32. The souldiers therefore according to appointment went to take them down and lest there should be any life in them and so being taken down they should run away and escape they brake the leggs of the two thieves 33. But when they came to Jesus and saw that he was dead already they brake not his leggs 34. But one of the souldiers with a spear pierced his side and forthwith came there out blood and water 35.
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
a scheme or compleat form of all knowledge and truth and mysteries of religion when he hath it not but is farre from it Theophylact hath another notion of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting to the life and interprets the place of the Jewish Doctor who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes and drawes to the life the knowledge of good and the truth in the hearts of disciples V. 27. By the letter The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed and is best express'd by in So in Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in metu versari to be in a condition of fears or dangers So here ch 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that being in uncircumcision that is in the Gentile state do yet beleeve and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee who being in the Law and circumcision that is in that external condition of Mosaical oeconomy art yet a transgressor of the Law Of this or the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 2 Pet. 3. d. CHAP. III. 1. WHat advantage then hath the Jew or what profit is there of circumcision Paraphrase 1. The former two chapters having been chiefly spent on the Gnosticks those haereticks that leading villanous heathen lives pretended zeal to the legal Mosaical observances in perswading and fortifying others against their pretenses not to be seduced by them to depart from the Church or to condemn the uncircumcised Gentile-Christians for not having the carnal circumcision the Apostle now proceeds to the defence of his doctrine and withall of that great Apostolical practise so heavily objected against him by the Jewes and Judaizers of preaching to the Gentiles departing from the unbelieving obstinate Jewes and of that great disposition of Gods providence in Christ the receiving the Gentiles and rejecting the Jewes and that he may vindicate it he first proposes some vulgar objections against it As first If this which was said c. 2. 28 29. be true if God reward the cleanness of the heart and inward purity without any discrimination of birth or regard of circumcision that is if the Gentiles remaining uncircumcised may be received into the Church then it may seem that a Jew hath no advantage or privilege or prerogative above the Gentiles no benefit of the promises made to Abraham when he was appointed to be circumcised he and all his seed But all this is thus answered 2. Much every way note a chiefly because that unto them were committed the oracles of God Paraphrase 2. That this notwithstanding the advantages of the Jewes have been in many respects very great For first this is one advantage that they have had above the Gentiles that they were intrusted with the oracles of God that is received all the revelations of his will the Law which ch 2. the Jew so much boasted in and also the Prophecies as the people with whom God thought fit to deposite all these for the benefit of the whole world 3. For what if some did not believe shall their unbelief make the faith of God without effect 4. God forbid yea let God be true and every man a lier as it is written That thou mightst be justified in thy sayings and mightst overcome when thou art note b judged Paraphrase 3 4. Which certainly though many Jewes dealt unfaithfully in that trust of theirs heeded them not so farre themselves as to perform obedience to them or to render themselves capable of the benefit of them were neverthelesse real exhibitions of Gods mercy evidences of his favour and so performances of Gods promises see 2 Tim. 2. 13. sealed to Abraham at his circumcision as also trusts of God so Theophylact renders it God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jewes above what was afforded others there being no appearance of reason that any default of ours upon which the promises being conditional cease to belong to us should be charged on God as if his promises had not been made good unto us For whatsoever falsnesse or unfaithfulnesse there may be in man 't were sure blasphemy to think there should be any in God he is most faithfull in performing what he hath promised although every man should be unfaithfull and faile to perform his duty in making use of it nay the greater and more provoking the sinnes of men are the more illustrious is his fidelity in making good his part toward those that are so unworthy according to that Scripture Psal 51. 4. to this sense spoken of God by David That thou mayst be justified c. that is that thou mayest appear just and faithfull in performing all thou sayest and overcome whensoever thou art impleaded or question'd by any 5. But if our unrighteousnesse commend the righteousnesse of God what shall we say Is God unrighteous who taketh vengeance I speak as a man Paraphrase 5. But here it will be objected If Gods way of gracious oeconomy under the Gospel see ch 1. note b. may be thus set out and more illustriously seen by the sinnes of men why should God then thus punish the Jewes as the Apostles say he will every where foretelling their approaching destruction for these sinnes of theirs which thus tend to his glory I recite the objection of some men or if he doe is it not injustice in him to doe so 6. God forbid for then how shall God judge the world Paraphrase 6. God forbid that we should say any thing on which this may be inferr'd for that were to deny him to be God who as such is Judge of all the world This seems to be here inserted by way of parenthesis as a note or expression of aversation and detestation of any such blasphemous inference after which he again proceeds in the proposed objection v. 7. repeating it again in other words which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse 7. For if the truth of God hath more abounded through my note c lie unto his glory why yet am I also judged as a sinner 8. note d And not rather as we be slanderously reported and as some affirm that we say let us doe evil that good may come whose damnation is just Paraphrase 7 8. For say they If the faithfulnesse and mercifulnesse of God in performing his promises to Abraham that is of giving the Messias hath appeared more abundantly and hath tended more to his glory by or through occasion of the Jewes sinnes or infidelities there will then be no reason why they that are guilty of such sinnes so much tending to God's honour should still be impleaded or complained of or proceeded with in judgment arraign'd and punish'd as sinners that is that God should so complain and avenge that in the Jewes which tends to his honour but on the other side men might doe well to commit such sinnes
from which so much good or glory to God might come This indeed by some is thought to be an objection of great force against me who am falsely accused to have delivered this very saying in the case of the heathens having the Gospel preached to them viz. that the greatnesse of the heathens sinnes makes Gods mercy appear the more illustriously great in vouchsafing to call them by the preaching of the Gospel and that therefore it is lawfull to live heathenish sinfull lives by that means the more to illustrate and set out Gods mercy to us in pardoning such great sinnes But as I shall speak more to that anon ch 6. 1. so now in a word it is a calumny a consequence by mistakers falsly laid to my charge and all that is needfull to reply to it at this time is to expresse detestation of it and my opinion that 't is a damnable doctrine in any that should teach it and such as will render the destruction of those Jewes most just who thus object In opposition to which I distinctly affirm that no one sinne is to be committed though it be in order to and in contemplation of the greatest good even the illustrating the glory of God 9. What then are we better then they No in no wise for we have before proved both Jewes and Gentiles that they are all under sinne Paraphrase 9. Some farther objection there would be against what we have said if indeed the Jewes were much better by having received the Law lesse sinfull more innocent then the Gentiles For then it might be said that when the Gentiles are taken in who were the greater sinners and the Jewes who were better then they cast off there were some unequall dealing indeed But the truth is we Jewes were not better or more innocent then they but as we have before charged the Jewes as they doe the Gentiles with wilfull damnable sinning so it is most true of them they were in a very foule course of vices when Christ came and long before the farre greatest part of them where the sinfulnesse of the Gentiles being supposed by them to whom he writes and not needing to be proved but only that of the Jewes he insists on the proof of that onely see v. 19. 10. As it is written There is none righteous no not one Paraphrase 10. This may be confirmed by the severall testimonies of Scripture spoken of the Jewes in severall texts of the old Testament all which were too truly appliable to the Jewes at the time of Christ's coming They are universally depraved to all iniquity Psal 14. 1. and 53. 1. 11. There is none that understandeth there is none that seeketh after God Paraphrase 11. They live almost Atheistically Psal 14. 2. 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one Paraphrase 12. They are apostatized from all piety so farre from having done God any faithfull service that they doe the quite contrary Psal 14. 3. see note on ch 1. h. and Luk. 17. a. men of putrid noy some conversations and this so generally that there is not any considerable number of pious men discernible among them 13. note e Their throat is an open sepulchre with their tongues they have used deceit the poyson of aspes is under their lips Paraphrase 13. Their talk or discourse of which throat tongue lips are the principal instruments is most murtherous and malicious Psal 5. 9. like the poyson of aspes incurably mortal Psal 140. 4. 14. Whose mouth is full of cursing and note f bitternesse Paraphrase 14. They curse and deceive Psal 10. 7. speak contumeliously and falsly against their brethren 15. Their feet are swift to shed blood Paraphrase 15. They are most bloodily disposed delight and are ready to doe any injury Isa 59. 7. to wrong any innocent person 16. Destruction and misery are in their waies Paraphrase 16. Their actions are very oppressive and grievous to others grinding the face of the poor and afflicting them sadly 17. And the way of peace have they not known Paraphrase 17. But for ought that tends to the good of any to charity or peaceable-mindednesse they know not what belongs to it Isa 59. 8. 18. There is no fear of God before their eyes Paraphrase 18. They have utterly cast off all care or thought of piety Psal 36. 1. 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God Paraphrase 19. Now this we know that what the books of the old Testament the Psalmes and the Prophets thus say they say to and of the Jewes and so by complaining so much of their universal defection and their all manner of wickednesse they conclude them and not only the Gentiles to be obnoxious to God's vengeance and most justly punishable by him without any thing to say for themselves as they are considered barely under the Law having so visibly sinned against that and incurr'd destruction by the rules of it 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne Paraphrase 20. To conclude then There is no justification see note b. to be had for any Jew that hath been guilty of any sinne by the legal observances by circumcision and the rest of the Mosaical rites without remission of sinnes through the grace of God in the new Covenant Nor indeed can it be imagined that justification and salvation can be hoped from thence from whence comes the acknowledgment of our sinne and guilt and such indeed is the Law and such is circumcision particularly whose nature it is onely to oblige us to purity and to tell us what we should doe and when we offend to give us knowledge and to reproach us of that and to denounce judgment against us and appoint sacrifices which are only the commemorating of our sinnes before God Heb. 10. 3. not the expiating of them but not to help us to justification without the mercies of God in the new Covenant see note on Mat. 5. g. 21. But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference Paraphrase 21 22. Whereas on the other side there is now a sure clear new way to blisse see note on ch 1. b. to wit that which was in the world before and so doth not depend at all upon the Mosaical Law see Mat. 5. p. manifested to men by Christ but mentioned also and obscurely set down in the Old Testament namely that way of justifying men by faith in Christ or by that course which is now prescribed us by Christ which way
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
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.
the grace that is given to us whether prophesie let us prophesie according to the proportion of faith Paraphrase 6. And having such peculiar functions to which we are designed differing one from another according to our severall designations let us exercise them to the edification of one another If a man be designed to the office of expounding the Scripture let him take care that he doe it according to that form of faith or wholsome doctrine by which every man which is sent out to preach the Gospel is appointed to regulate his preaching according to those heads and principles of faith and good life which are known among you 7. Or ministery let us wait on our ministering or he that teacheth on teaching Paraphrase 7. If to the office of a Deacon one designed to doe some inferiour services in the Church let him set himself to the discharge of that the Doctor or he that teacheth the doctrine of the Gospal where it is already planted let him busie himself about that 8. Or he that exhorteth on exhortation he that giveth let him doe it with simplicity he that ruleth with diligence he that sheweth mercy with cheerfulnesse Paraphrase 8. He that when the doctrine of the Gospel is taught and planted is appointed to preach to them the practical use of it and exhort them to live accordingly let him employ himself thus he that distributes his goods or perhaps the goods of the Church to the poor let him doe it liberally he that is to govern in the Church let him be very carefull and diligent in government he that gives almes which is the duty of every private Christian that is able let him doe it merrily not fearing or doubting that he shall impoverish himself or his posterity by that means 9. Let love be without dissimulation Abhorre that which is evil cleave to that which is good Paraphrase 9. Let your love of God appear to be sincere and such as will abide the triall Ephes 1. 4. Lu. 1. 6. and so also your love to one another let it be unfeigned detesting and flying from every impious practice such as are observable among the Gnosticks and for the true Christian course both toward God and men cleave fast and zealously to it 10. Be kindly affectioned one to another in brotherly love in honour preferring one another Paraphrase 10. Made up of nothing but perfect kindnesse to one another contrary to the envying c. ch 1. 29. in the Gnosticks humble contrary to their fastidiousnesse and pride ch 1. 30. 11. Not slothfull in businesse fervent in spirit note b serving the Lord Paraphrase 11. Industrious and nimble to doe any thing that belongs to your calling and having that earnest affection to God's service that shall inflame and set you most ardently about it and accordingly doing those things that in respect of the circumstances of time and place wherein now you are may most tend to the honour of God and building up of the Church 12. Rejoicing in hope patient in tribulation continuing instant in prayer Paraphrase 12. In the midst of those afflictions that now fall upon you rejoicing in respect of that blisse which we hope for in another world and consequently never renouncing the faith as the Gnosticks professe to doe in time of persecution but persevering constant to the end and in order to that observing your set times of prayer with all zeal and importunity 13. Distributing to the necessity of saints given to hospitality Paraphrase 13. Shewing liberality to all that want as earnest in it as in any thing that brings in most advantage to your selves or in stead of pursuing others v. 14. doing them as much kindnesse as you can 14. Blesse them which persecute you blesse and curse not Paraphrase 14. Repay nothing to contumelies but friendly and kind usage 15. note c Rejoice with them that doe rejoice and weep with them that weep Paraphrase 15. Comply with the condition and state of other men affected with all the good and evil that belongs to them 16. Be of the same mind one towards another Mind not high things but condescend to men of low estate Be not wise in your own conceits Paraphrase 16. Very affectionate and compassionate in your kindnesse one to another pretending not to mysterious knowledge as the Gnosticks doe but behaving your selves as the modestest sort of Christians doe not perswading or concoeiting your selves that you are wiser then the rest of your brethren 17. Recompense to no man evil for evil Provide things honest in the sight of all men Paraphrase 17. Never acting any revenges upon them which you think have done you injuries taking care before-hand that whatsoever you doe it be that which is fit for you to doe before the heathens and which may not disgrace the Christian profession before them or aliene them from it by seeing your lives and actions vile 18. If it be possible as much as lieth in you live peaceably with all men Paraphrase 18. And particularly as farre as lyeth in you and is possible for you by all actions of meeknesse and charity to procure living peaceably among them 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. Paraphrase 19. To that end as ver 17. so again not taking the matter of avenging the injuries done to you into your own hands but referting it to the punishment of God or the magistrate under him to whom as he himself saith Deut. 32. 25. it belongs to punish offences 20. Therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head Paraphrase 20. It being the Christian's duty and his only prudent method of overcoming enemies to doe them all acts of kindnesse and charity whereby thou shalt melt them at length be they never so hard-hearted as when an artificer that deals in metals cannot melt any metall by putting fire under it he pours live coals on the top of it and by that means melts any thing that is hardest to melt This figure must be made use of to interpret this place which if it were literally understood might seem to command that foule crime of wishing mischief saith S. Augustine de Doct. Christ l. 3. c. 6. 21. Be not overcome of evil but overcome evil with good Paraphrase 21. Let not another man's injustice to thee bring thee to that vilenesse of doing the like to him for then hath he conquered the most divine pretious part of thee enslaved thy soul to so vile a sinne but let thy way be that which of all others is most likely to thrive by doing good to him by fair words and deeds to overcome him Annotations on Chap. XII V. 1. Reasonable service What notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred rational service is here to be fastned on is not
that the Judaizer must not judge or condemn the other See v. 3. c. and c. 2. 1. Note a. V. 5. Esteemeth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies must be resolved by the special not vulgar use of the word among authors It is used sometimes for approving giving the suffrage in a competition so S. Chrysostome useth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gives his suffrage and his sentence or judgement to this So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hated them that did not adjudge the victory to him So Aristotle l. 1. de An. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every of the elements but the earth had some Philosopher or other that gave his suffrage to it that it was the soul or principâ—l of all things So Plato in Philcho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we prefer any before it So when of Epicurus 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he defends or gives his vote to pleasure that it is the summum bonum And in the Epigram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the soul rejoyceth not as preferring eating before all things And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one preferres one day before another but another approves every day that is preferres not any before any V. 15. Grieved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to be grieved as that notes being wounded or galled in his course and by that means driven off from the profession of Christianity That it signifies so appears by the Context comparing this verse with v. 13. where the brothers having a scandal that is gall-trap see Note on Mat. 11. c. put in his way is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being grieved here answerable to both which together is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalized or galled and made weak or sick or faint or wounded v. 21. For it is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief or sorrow is oft taken for the cause of sorrow disease or wound or gall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 30. 12. is one that causeth grief to the soul and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning is by Hesychius rended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamity which is the cause of mourning and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear signifies the cause of fear danger according to an Hebraisme observable in these writers where for want of the conjugation Hiphil which in Hebrew signifies to cause to doe any thing the Greek language is faine to use the Active to doe So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies infirm or sick Lam. 1. 22. is by the Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read is faint as Isa 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole heart is faint that is very sick which is the cause of grief and therefore the same word is in other places rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 7. 15. pain or disease So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies destruction and is frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prov. 31 6. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in sorrow for which our English have ready to perish agreeably to which S. Paul here joynes as the interpretation of grieving the brother destroying him This is farre distant from that notion which is ordinarily had of this phrase as if it signified sorrow or trouble or grief for the other man or rather anger or displeasure against him which being in this matter without cause for 't is said ver 14. that that which the brother ears is not unclean in its self and therefore he may lawfully eat it in that respect is wholly to be charged on him that is so causlesly displeased or angry and would not devolve that guilt of scandal on him that eats that here lies on him by the brothers being grieved or wounded V. 17. Joy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy Gal. 5. 22. signifies not the natural passion but the Christian virtue and that again most probably that which is exercised toward our brethren appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity before and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace c. after it and therefore it must be understood in that notion which shall be agreeable thereto either to signifie the rejoicing at any good that befalls another but especially at the virtuous actions performed by him which 1 Cor. 13. 6. is rejoicing in the truth that is integrity and sincerity of another opposite to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing amisse precedent or else the desire or delight of doing good to others which as a thing very pleasant to him that hath it and as the cause of joy to them that receive benefit from it may perhaps be called joy And though the former of these notions is the more easie and prompt yet that this latter is the more proper to that place may appear probable by comparing it with the like phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy in the holy Ghost which is here also joyned with righteousness and peace and all of them by the matter in hand the care of not offending the weak brother appear to be branches of duty to the neighbour and seems contrary to the grieving and wounding the brother v. 15. that is the betraying him to any sinne and is expounded v. 19. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing those things that belong to edification toward one another that is building up in piety bettering one another which is here joyned with pursuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that belong to peace as there the joy is with peace it self and ch 15. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing the neighbour to his good for edification that is gratifying or causing joy and pleasure to him in improving his spiritual weale and so 1 Cor. 10. the not giving scandal to others v. 32. is exemplified by his pleasing of all men in all things not seeking his own profit but the profit of many v. 33. and so not to seek his own but that which is anothers v. 24. as it is said of charity that it seeketh not her own 1 Cor. 13. 5. that is takes care of others safety not onely of her own doth nothing that may scandalize another and rather then doe so abstains from that which the man himself approves of By all which it seems probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy and joy in the holy Ghost that grace of the Christian flowing from the sanctifying Spirit of God or which is according to the will of God a holy Christian joy as rejoicing in the Lord Phil. 4. is rejoicing in those things afflictions there which God would have us rejoice in is the seeking and advancing the spiritual weale and good of others as the grieving of them is the contrary the wounding of their consciences and occasioning their sinne 'T is
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of 〈◊〉 and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faâ—t the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication is universally heard that is found among you for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in universum and so perhaps it is to be rendred c. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a defect generally among you and being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
not easily provoked note f thinketh no evill Paraphrase 5. Keeps men from using others unseemly either in words or gestures or from disorderly behaviour in the Church enclines them to take care of others good and profit and not onely of their own praise c. see note on Rom. 14. d. permits not a man to fall into immoderate violent distempers of anger upon what ever provocation see note b. imputes and reckons all the good butâ—none of the evill that is done by any 6. note g Rejoyceth not in iniquity but rejoyceth in the truth Paraphrase 6. Is farre from rejoycing at any others sins his doing amisse nay is passionately affected with sorrow for it but when others live and act as faithfull Christians ought to doe he is very much concerned in that rejoyceth at it 7. note h Beareth note i all things believeth all things hopeth all things endureth all things Paraphrase 7. Inclineth a man to hide or conceal all the evill of another that he knowes so farre as is for his good and is not contrary to the greater good of others to believe without prejudice all the good that he hears or can have any ground in charity to believe of him to hope that which he believes not and never so far to despaire of his repentance as to give over the using all probable means which may reclaim him and to endure much pain and trouble and losse to procure a greater good for others then the evill we suffer herein is to our selves 8. Charity never faileth but whether there be prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away Paraphrase 8. And for this charity the love of God and our brethren as it hath many branches of excellent virtue in it so hath it privileges above all others graces oâ— gifts of the Spirit particularly this that it shall be usefull to us and be exercised by us in another world it shall never be outdated but last even in heaven when our imperfect gifts of prophecy languages explication of mysteries shall be swallowed up in that abysse of perfections 9. For we know in part and prophesie in part 10. But when that which is perfect is come then that which is in part shall be done away Paraphrase 9 10. For our knowledge and prophecie other graces and gifts being now imperfect must give way to the perfect state and become absolutely uselesse then 11. When I was a childe I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things Paraphrase 11. As it fares in the change of ages in a man our words our affections our inclinations and our reasonings are quite changed in the compasse of a few years we neither say nor desire nor understand any thing as some years before we did so much more is it betwixt this and another life 12. For now we see through a glasse darkly but then face to face now I know in part but then shall I know even as also I am known Paraphrase 12. For now our vision is very dark and imperfect looking at things as when they are shewed us through a glasse on purpose to give us but a glimpse of them but when we come to heaven we shall then see as perfectly as if we look'd close to it know God as truely as we have hitherto been known by him 13. And now abideth faith hope charity these three but the greatest of these is charity Paraphrase 13. So that it is evident that as faith hope and charity are farre to be preferred before all other gifts of the Spirit which are given men for the benefit of others v. 2. so of those three graces or divine virtues charity is the most excellent whether considered in it self or in the duration of it In it self it is the most necessary grace here v. 1. c. and all the other whether graces or virtues are but means for the working of this our Faith teacheth it and our Hope excites it and Charity is the end of the Commandement and Faith must be perfected by it and without it all the gifts mentioned v. 1 2. are nothing worth and are given men for the working of that in others and so likewise in respect of the duration the gifts were soon to vanish and are now vanished long since the gift of miracles of languages c. and Faith and Hope will vanish with this life for Faith is of things not seen and therefore ceaseth when vision cometh and so Hope if it be seen is not Hope but Charity shall never be outdated but last and flourish when we come to heaven and be then a speciall ingredient in our happinesse which indeed consists in loving God and having common desires with him and loving all whom he loves not the damned who are vessels of his wrath and that eternally Annotations on Chap. XIII V. 1. Sounding brasse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cymbal here is an instrument of loud musick may appear not onely by the Epithets which are given it Psal 150. 5. the loud cymbals and the high-sounding cymbals but also by the 〈◊〉 of the consort there mention'd the sound of the trumpet in the first and after the psaltery and harp timbrel and pipe stringed instruments and organs this of the Cymbal in the last and highest place and that no doubt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wind instrument of brass as appears by Hesychius who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments with brasen mouths by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brasen cymbals So improbable is it that this should be that tinckling instrument of so slight and low a sound that now we call by that name This more appears by the Epithet here added to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which certainly signifies a loud noise or crie a shout either of mariners and the like when they set all uniformly to some work of difficulty to hoyse the main sayle to which they all must joyne and summon one another to it by that shout or else of Conquerors in a field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word notes shouting for victory saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a song of victory or shout of acclamation And that signifies this instrument to be such as was then used as the trumpet meant I suppose by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resounding brass is now for those solemn military Ovations and triumphs and in that respect it seems most applicable to the gift of tongues in the Church as that is opposed to Charity Charity is all for the edification the benefiting and profiting of others but the gift of tongue being onely usefull as a miracle to convince unbelievers and to speak intelligâ—bly to them which are of another nation and not at all usefull to believers of their own nation that understood not
Christian much lesse when it is to the injuring of our fellow-Christians 26. Be angry and sin not note h let not the sun go down upon your wrath Paraphrase 26. Another sin to be guarded by you is wrathâ—â— and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others yet let it not break out into bitter or contumelious behaviour or if it doe make all hast to subdue that rage and to reconcile thy self to him that hath been thus injured by thee 27. Neither give place to the devil Paraphrase 27. And to this end take care that you give not ear to calumniators or doe not suffer the devil to gain in upon you and bring you to those black detestable sinnes of malice mischievous machinations c. by your continuing indulgently in this sinne of wrath v. 26. 28. Let him that stole steal no more but rather let him labour note i working with his hands the thing that is good that he may have to give to him that needeth Paraphrase 28. A third sinne is stealing and despoiling of others which some under pretence of Christianity and their right to the creature have freely ventured upon They that have been thus guilty let them reform and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities and enable them to supply the wants of others 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers Paraphrase 29. A fourth sinne is that of filthiness from which ye ought to be so farre removed that not so much as your tongue should admit any impure word and therefore be sure that no unclean discourse so farre from usefull that 't is poysonous and infectious as putrid rotten meats be indulged to among you but in stead of it that which is wholesome profitable instructive in those things that are necessary for a Christian to know that it may bring advantage to them that hear you and increase of piety see note on chap. 5. c. 30. And grieve not the holy Spirit of God whereby ye are note k sealed unto the day of redemption Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God by which you are marked and sealed and set by as wares that are by Christ purchased to be used in his service a Church of pure Christians see note on ch 1. d. 31. Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice 32. And be ye kind one to another tender-hearted forgiving one another ever as God for Christ's sake hath forgiven you Annotations on Chap. IV. V. 8. Gave gifts It hath been the manner of many nations in their triumphs after victories to go up to the city in pomp and splendor to bring in captives bound all people coming forth to the spectacle and then to give solemn gifts or largesses to their friends and countrey-men or kindred as â—art of the sâ—lemnity So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph And this is here accommodated to Christ in his victory and triumph over hell accomplished by his death and resurrection For to increase the solemnity of that he went up to the heavenly Jerusalem his own city from which he came forth carried the Devil and sin and death captives shew'd them openly shackled and unarmed the Devil gagg'd and silenc'd in his oracles death's sting pulled out and sin left unable to hurt any that had truly repented of it and for a complement of all he sent his largesses to his Disciples and clients the gifts of the Holy Ghost That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave is in the Greek of the Psalme 78. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to give so 't is to receive also as in English to take sometimes signifies to give and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one V. 11. Evangelists The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist by the way Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added for the giving the full notion of it As first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or message being common to that which is written and which is delivered by word of mouth two notions there are of Evangelist one for the writer another for the preacher of the Gospel In the first notion we have the four Evangelists of which two were Apostles of the twelve Matthew and John and yet those as ordinarily called Evangelists as the other two But this is not the notion which belongs to this place where Evangelist is a distinct office from Apostle but the second which denotes an office then known in the Church when any that was taken notice of for some eminent degree of proficiency in the Gospel and special abilities of utterance and diligence c. was upon recommendation of the Church as it is said of Timotheus Act. 16. 2. chosen by any of the Apostles to assist them in their work and sent out with power of preaching the Gospel and of doing miracles and with gifts of healing to that purpose and of baptizing those that should receive the Gospel and with other powers also of ordaining Bishops when the Apostle thought fit to allow it him For as the office of Evangelist being to preach to unbelievers requires not the donation of all the Episcopal power viz. of ruling nor the power of Ordination necessarily because when the Evangelist hath planted the faith the Apostle himself may come and confirm and ordain Bishops as we see in Samaria Act. 8. 17. and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name saith on this place Quamvìs non sint sacerdotes Evangelizare tamen possunt sine cathedra quemadmodum Stephanus Philippus Though they be not Priests that is Bishops yet they may Evangelize without a chair so the donation of that superior power doth not yet make them cease to be Evangelists And accordingly as Philip which was but a Deacon and therefore only preached and baptized the Samaritanes Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17. was yet an Evangelist and is so styled Act. 21. 8 so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches and so to ordain rulers over them as of Mark it is said that being sent into Aegypt by S. Peter he constituted Anianus Bishop of Alexandria and so when Timothy was constituted Bishop of Ephesus 1
Lord Jesus Christ 21. Submitting your selves one to another in the fear of God Paraphrase 21. Yielding obedience to those to whom 't is due in subordination to God obeying their lawfull commands upon God's command to honour them but yet not doing any thing in obedience to them which is forbidden by that superior Law of God 22. Wives submit your selves unto your own husbands as unto the Lord. Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law which in this and other things doth no way disannul but rather confirm God's first institution 23. For the husband is the head of the wife even as Christ is of the Church and he is the Saviour of the body Paraphrase 23. And the same obligation that lies on the Church to obey Christ viz. because he is the head of it lyes on the wife to obey the husband who is the head of the wife 1 Cor. 11. 13. by the law of creaâ—ion which is in force among all nations and as Christ did for his Church so it is the office of the husband as of the head to take care for and secure and defend the body which belongs to it that is to doe all that he can for the good of the wife 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things but extended unlimitedly to all where there is not a prohibition of some superiour law see v. 21. as the Church is to be regulated by Christ and those whom he hath placed over it in all things 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Paraphrase 25. And by the same rule of analogie with Christ the husbands are obliged to expresse that care of their wives that love to their good as Christ had to the good of his Church which is his wife for whom he laid down his life 26. That he might sanctifie and cleanse it with the washing of water by the word Paraphrase 26. That he might purifie it from all sin to that end appointed baptisme therein obliging us to forsake the devil c. and covenanting to give us grace to doe so and to that adding his word the whole doctrine commands promises of the Gospel as a powerfull means to oblige and enable us to doe so or baptizing us in the name of the Father and the Sonne and the holy Ghost Theophylact. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Paraphrase 27. And all this that as a wife he may set it out in beauty and comelinesse as a garment come new out of the fuller's hand purged from spots stretched from wrinkles the former newly contracted the latter by long time of custome and habit the former more easy the latter hard to be removed and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it 28. So ought men to love theirwives as their own bodies he that loveth his wife loveth himself Paraphrase 28. And this love of the husband to the wife must be as to a part of himself for so Eve was taken out of Adam 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Paraphrase 29. And not to love a man's self and every part of that is unnatural and therefore every sensible man will love his wife as part of himself endevour her good as Christ doth the Churches with all the zeal imaginable 30. For we are note h members of his body of his flesh and of his bones Paraphrase 30. For he is the head of the Church and we are members of him 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh Paraphrase 31. And this is the reason of that precept in the first creation that a man shall at marriage put off all other neerest relations so farre as to preferre this newly contracted relation before them all of two to make up one common person Gen. 2. 24. 32. This is a great mysterie but I speak concerning Christ and the Church Paraphrase 32. This place of Genesis is spoken literally of marriage but it hath also a divine secret mystical sense in it to denote first the forming of the Church after the manner of Eve out of Adams side Adam was alone God casts him into a dead sleep then takes a bone out of his side and makes a woman meet for him and she is the mother of all living So Christ being the second Adam and alone also he is cast into a dead sleep on the Cross and then out of his side the Church is formed and she becomes his spouse and so the mother of all living in the spirituall sense See Prosper de praediction l. 1. c. 1. Secondly the conjunction consequent to this marriage between Christ and his Church who are literally one flesh by Christ's assuming our nature upon him and mystically one body by the strict union which he hath made both by infusing his graces as the head to the members and obliging us to continue in him as members in union with and subjection to the head And so the Jewes themselves say of the taking Eve out of Adam's side that it was to signifie the marriage of the most highest God blessed forever who left his father in heaven saith Chrysostome to cleave to this wife this spouse of his the Church 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband Paraphrase 33. The short is that by the law of our creation confirm'd and not disannulled by Christ and exemplified to us in his dealings with his spouse the Church every Christian husband is bound to account of his wife as of a great part of himself and accordingly to love and care for her and she back again as to the head behave her self reverently toward the husband Annotations on Chap. V. V. Offering The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is ordinarily observable see Heb. 10. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offering and sacrifice for sinne v. 6. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies of beasts wholly burnt upon the altar of which therefore no part came to the Priest Heb. 13. 11. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉
it signifies avoiding of danger or labour fear of action when 't is near an unreasonable and causless cowardise and from thence it comes in Homer saith he generally or for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear cowardise and so 't is often used in Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he in this sense And therefore this will be a proper rendring of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly and so the Context best bears also That to write what he is about to write next viz. those cautions against the dogs the evil workers the concision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed of them thrice in a verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not cowardise in the Apostle that is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet safe for them viz. to be so warned and admonished by him V. 2. Concision That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cut or rend asunder there is no question but the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision or cutting asunder is here used for a sort of men called before dogs and evil workers is the onely thing to be considered That the Jewes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision meaning by it those that are circumcised is clear from many places Gal. 2. 8 9. Now the Gnosticks which were not all of them Jewes nor themselves circumcised did yet comply with and take upon them to be very zealous Jewes and would constrain all others to be circumcised Gal. 6. 12. Hence it is that Rev. 2. 9. they are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that say they are Iewes but are not see Note on Rev. 2. e. And hereupon because these Judaizers that pretend such zeal to the Law and particularly for Circumcision do neither perform any part of the Law but are evil workers here the synagogue of Satan Rev. 2. 9. nor are circumcised themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 13. and all that they doe is as dogs to tear and rend all they come near and cut asunder the unity of the Church which comes no nearer true Judaisme then dogs and Schismaticks doe to circumcision therefore by an elegance and sarcasme the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision or cutting asunder they that in stead of circumcising themselves cut asunder the Church of Christ So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they deavoured to cut asunder the Church of Christ In opposition to whom followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are the circumcision we that are the true Orthodox believers are the true circumcision the true children of Abraham that actually perform that to which Circumcision was designed to engage his posterity and they that pretend thus to be Jews and Christians but are not are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more truly then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concision then the circumcision V. 12. Attained What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies among the Agonistical writers hath been formerly noted the receiving the reward that is due to the conquerour see Note on Rom. 9. l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course conquered and gained the prize although he have not yet received it and so 't is here taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that I have finished my course or that my crown is so immutably and irreversibly yet assigned me for that he was not yet in heaven he needed not have said 't Was sufficiently known to all as that I should speak confidently of it That which is fitter for me to entertain my self with is to use all diligence that I miscarry not Ib. Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Agonistical word and signifies likewise the being crowned or receiving the reward So in Gregory Nyssen speaking of the Martyrs the phrase used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense that we had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13. 10. agreeable to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect prizes in the Agones For of their prizes there were some more valuable then others the meaner such as the tripodes and Shields and Cups but the more esteemed the Crowns which had nothing of mean profit in them but only the glory and renown of victory the crowns being made but of leaves only as hath been formerly said Now the more illustrious were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect rewards or prizes and to this saith Peter Faber referres that of S. Iames c. 1. 17. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every good dona ive parallel to those of the meaner first kind of reward and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this more illustrious of a crown And preportionably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to receive this crown So Heb. 11. 40. speaking of the Saints of the Old Testament which saith he were afflicted in this life and received not personally he completion of the promises that were made unto them but received them by faith then and we their posterity now really and tha he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfected all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving the promise ver 39. for which Oecumenius puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be crowned and receieve the perfection of good things So Heb. 2. 10. God was pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crown or consummate the captain of our salvation that hath rescued us out of the sins and hazards of this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by sufferings So Heb. 12. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just that have received their reward Thus the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward In the former sense 't is Psal 119. 33. I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in finem where the Chaldee paraphrast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the consummation and v. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end In the second sense it is Psal 19. 11. in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution This is almost S. Chrysostomes note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end and victory are by the Hebrews express'd by the same word and thence it is saith he that in some Psalms in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in finem the inscription is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that overcomes Thus Rom. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for reward the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. and so 1 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of our faith and Hib. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward to be burnt Of another notion of this word see Heb. 5. c. Ib. Follow after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word that expresses
the heathenish Pythagorean Philosophy together with the observances of the Mosaical Law and very distant and contrary to Christian divinity 9. For in him dwelleth all the fulnesse of the Godhead note c bodily Paraphrase 9. For the whole will of God is by Christ really made known to us as his Divinity really dwels in him and therefore there is little need of the additions of the Gnosticks which they borrow out of the heathen and Jewish theologie to supply the defects of the Evangelical doctrine 10. And ye are compleat in him which is the head of all principality and power Paraphrase 10. And by him you have knowledge sufficient to satisfie and complete you without such supplies as these from the doctrines and divinity of the Gnosticks about their AEones see 1 Tim. 1. note d. look'd on by them as divine immortal powers of which whatsoever they are if they be not idol-things be they Angels of a superiour or second degree Christ is the head and they which have Christ need not trouble themselves with these accessions 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian so is there as little need of the Judaical observations circumcision c. which are urged by the Gnosticks also Christ having in his Gospel helped you to the true gainfull circumcision not that outward the cutting off the fore-skin with a knife but the inward spiritual the putting off throwing away all those carnal sins which the Gnosticks again doe so abound in and this is the true Christian circumcision 12. Buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead Paraphrase 12. And to all this you are engaged and have undertaken it in your baptisme whereof one part referring to the burial of Christ denotes not only your dying to your sins forsaking the impurities of your heathen lives but also the abrogation of and liberty from the Mosaical performances Ephes 2. 15. and your laying all down in the grave to be buried with Christ never to live or have power in or over you again and another part that of coming out of the water referring to the resurrection of Christ denotes your vow and engagement to rise to all Evangelical performances and to all purity of life by the virtue of your faith in that God whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead 13. And you being dead in your sins and the uncircumcision of the flesh hath he quickend together with him having forgiven you all trespasses Paraphrase 13. And you being heathens and uncircumcised and so without requiring those legal performances of you hath he received into covenant taken you out of your heathen dark dead condition and having pardoned you all your past idolatries and provocations he hath called you into the free estate of the Gospel requiring none of those legal yokes of you which the Judaizing Gnosticks lay upon you 14. Blotting out the note d handwriting of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse Paraphrase 14. Having by that proclamation of pardon to all penitent believers Gentiles as well as Jewes which is a doctrine of Christ's now peculiarly revealted in the Gospel blotted out that bill which the Jewes were bound by having as it were signed it with our own hands against our selves by prosessing to expect justification by the Law a bill indeed contrary to our peace destructive to us and having taken away cancelled it and that as bonds are wont to be cancelled by striking a nail through it viz. nailing it to his crosse that is cancelling it by his death undergoing a vile death for us and obraining pardon of sins for us by that means 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Paraphrase 15. By which means also of his death he hath devâ—sted the evil spirits of their power thrown them out of their temples filenced their oracles c. and hath made it publickly discernible to all men carried them as it were in triumph as those that he had taken captive victoriously see Joh. 7. a. brought them from their idolatrous practices to the true Christian religion 16. Let no man therefore judge you in meat or in drink or note e in respect of an holy day or of the new moon or of the sabbath daies 17. Which are a shadow of things to come but the body is of Christ Paraphrase 16 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies c. and condemn or sentence Christians see note i. for eating or drinking things prohibited by the Jewish Law nor observing those things which are set down in their section of feasts or new moons or sabbaths which were all but types of Christianity and therefore now in the presence of Christianity it self are not obligatory 18. Let no man note f beguile you of your reward in a note g voluntary humility and worshipping of Angels note h intruding into those things which he hath not seen vainly puft up by his fleshly mind Paraphrase 18. Let no man please himself and condemn you in point of worshipping Angels as mediators to God as if there were some peâ—â—al humility in so doing undertaking to search into those things which he knows nothing of having no other ground for his doctrine but his own carnal phantasie 19. And not holding the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Paraphrase 19. Which they that are guilty of doe disclaim Christ who is indeed the head of his Church the only intercessor to the Father from whose influences as in the natural body the animal spirits are from the head conveyed to all the body by the nerves and thereby all the joynts cemented together for the supplying all the wants of every part so the Church by the unity maintained and continued with Christ the head and by amity liberality and charity of one towards another shall thrive and prosper and increase to that proportion which God requires see note on Ephes 4. e. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Paraphrase 20. If therefore ye have received the Christian faith and as ye ought to doe made that use of the death of Christ as to have forsaken all other doctrines and practices to receive his and so to look upon the rites of the Jewes and the
Gnosticks from which especially flow the faults to which the censures are most due viz. forbidding of marriage to which is consequent all impure abominable living and abstinence from wine and meats c. 4. 3. I therefore now warn thee concerning these two In the former respect that abstaining spontaneously from marriage not as from a thing unlawfull but onely denying thy self that liberty which thou maiest lawfully use thou be sure to preserve perfect chastity and not fall into the least degree of Gnosticisme for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit those sins which thou art to censure in others That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be guilty thy self not onely to be blameable for thy indulgence to others and so for their commission So Eph. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with the unfruitfull works of darkness that is do not permit your selves to be drawn into their dark villanous mysteries to commit those heathen sins which there are committed but rather discover them and bring them to light And so Rev. 18. 4. Go out of her my people that ye may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate with or partake of her sins that is be corrupted with and drawn into the like commissions And so here 't will be a caution to Timothy against the Gnostick practices as elsewhere to avoid youthful lusts 2 Tim. 2. 22. not to fall into those guilts which he ought to detest and punish but to keep himself perfectly pure from their practices As for the second thing their abstinences from meat and wine this temper is to be observed It is no doubt lawful for those that can do it without any hurt to their bodies to abstain from meats which are most pleasurable and so from wine and for thee to do thus as long as thy health well permits is both lawful and commendable and the Gnosticks heresie consists in this that they impose such abstinences on all as necessary and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Canons Apostolical style it out of a detestation and an opinion of the unlawfulness of meat not for self-denial or austerity but these creatures of God being created for the benefit and refreshment of man these thou mayest very safely make use of and thy health of body being infirme and subject to frequent diseases there is no reason thou shouldest never drink any wine the continual use of water may be hurtfull to such an habit of body as thine and moderate taking of wine may be more proper and then it is best to remit of that austerity which might otherwise be laudably continued and tend to the preserving of virginal chastity but is not to be imposed on those whose health will not bear it To this interpretation of the words agrees the discourse of Cyrill of Jerusalem Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Barocian MS. reads instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Barocian not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Barocian addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When we fast we abstain from wine and flesh not hating them as unlawful but expecting a reward despise not therefore those that eat in respect of the weaknesse of their body nor find fault with those that use a little wine for their stomach and frequent infirmities nor condemn them as sinners neither hate flesh as unlawful for the Apostle knew some such when he speaks of forbidding to marry and abstaining from meats Which being said on this occasion incidentally he returnes again to the former matter v. 24. But if both these neither partake c. and keep thy self pure be interpreted to be an effect or consequent of his laying on hands suddainly then there is no such occasion of introducing that parenthesis and therefore sure that is not the meaning of it V. 24. Some mens sins are open before That these two last verses of this chapter belong to the business of Church-Censures and Absolution may appear by the Context v. 20. there is direction for the publick rebuking of offenders whether by way of correption or inflicting the Censures and v. 21 there is a conjuration against prejudging on one side and partiality or favour on the other and v. 22. deliberation and delay and observation of the penitents behaviour is required before he be absolved Lay hands suddainly on no man that is before the sincerity of his reformation be approved to thee according as in the Primitive Canons they must exercise themselves for some space in good workes before they are capable of Absolution and then some words coming between as proper to Bishop Timothies youth that he be sure that he fall not himself into those sinnes which he sees committed by others and so his office of jurisdiction become a snare to him and on occasion of that the 23 d verse being added by way of parenthesis it followes very pertinently to that former matter Some mens sins are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open beforehand c. that is by not absolving offenders over hastily by observing waiting a while thou wilt be more able to passe a right judgment For the behaviour of some men under the Censures is so ill that they deserve to be farther censured rather than absolved and in that respect it is not good to be too hasty in absolving And the good works of some men doe approve demonstrate the sincerity of their repentance which yet they cannot doe if they be absolved presently before they have so approved themselves And whether one way or other mens works will manifest what they are and though for a time they may be concealed yet if the Bishop make not overmuch hast to absolve they will discover themselves either by their good works to be sincere or by their ill to be unsincere And so still this is the rendring of a reason for the point in hand that the Bishop make not overmuch hast to Absolution CHAP. VI. 1. LET as many servants as are under the yoke count their own masters worthy of all honour that the name of God and his doctrine be not blasphemed Paraphrase 1. Those Christians that are bond-men to heathens must perform all service and obedience to them which belongs to them by the law of servants among the heathens that the profession of Christianity and the doctrine of the Gospell be not looked upon by the heathens as that which makes men worse livers then they were neglecting their morall duties for being Christians 2. And they that have believing masters note a let them not despise them because they are brethren but rather doe them service because they are faithful and beloved note b partakers of the note c benefit These things teach and exhort Paraphrase 2. And those Christians that have Christian masters must not withdraw any of that obedience which is due to them
and such as thou shalt find to be such inflict the censures of the Church upon them that thou mayest reduce and reform them by that means 14. Not giving heed to Jewish fables and commandements of men that turn from the truth Paraphrase 14. That they may no longer hearken to those mystical Cabalistical explications of the Old Testament which the Gnosticks use and to false doctrines of those which under pretence of Christian liberty corrupt seducible persons and pervert them from the Gospel 15. note d Unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Paraphrase 15. To a Christian that doth all things with a pure conscience all kinds of meats c. are lawful but to impure unchristian Gnosticks every thing they doe though it were in it self lawful would become a matter of sin to them their wicked life hath so blinded their judgment that they cannot judge aright what is lawful what not 16. They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Paraphrase 16. They call themselves Gnosticks assuming to themselves especial knowledge of God but their lives are quite contrary to all piety and acknowledgment of God guilty of all detestable unnatural sins disobedient to all that are placed over them in the Church not wrought on by any admonition and quite contrary to all Christian practice Annotations on Chap. I. V. 2. Before the world began Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies an age or long space of time see Note on Luk. 1. p. by analogie with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies antient or long agoe but not alwaies eternal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being spoken not of a decree but of a promise of Gods and such as cannot be broken without lying which must therefore signifie such a promise which was made to some body and not only his secret unrevealed purpose cannot well be interpreted of eternity but of some long time agoe under the times of the Old Testament such as was made to Abraham Gen. 15. 1. And thus the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient generations Act. 15. 21. speaking of Moses's time And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in the Old Testament either for that which is likely to last long or whose beginning is long agoe So Prov. 22. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for antient Esa 58. 12. 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old Ezech 36. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient And so 2 Tim. 1. 9. though the scope of the place will allow it to signifie eternity Gods mercy being decreed to us in Christ before all time yet the phrase of it self signifies no more then before antient times long while agoe V. 12. Prophet of their own Of Epimenides the author of this verse it is known that he took upon him to teach men how the judgments of Heaven when at any time they fell on a city pestilence famine c. were to be averted A story of this is notorious in Diogenes Laertius and is set down Note on Act. 17. g. And so saith Theophylact of him that as he was one of the wisest men among the Graecians so he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the Gods which they that did are called among the Heathens priests and diviners 1 Sam. 6. 1. 2. He farther saith of him that he did seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rectifie divination and accordingly saith Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one very much in the favour of the Gods but this as it is elsewhere shewn at large Note on Luk. 1. n. not referring only to prediction of things to come but directing them in their duty for present actions This gives an account of the reason why he is here called a prophet of their own one so deemed by them And as most such were among them so was he a Poet also Of him saith Chrysostome and Theophylact that seeing the Cretians build a Sepulchral monument to Jupiter and worship him as one that was or had been but a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in zeale and jealousie and rage for that God of his he writes these verses to Jupiter beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Chrysostome makes up into a Dislich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretans are alwaies liers for they have built thee a tombe but thou hast never died but shalt continue for ever But it must here be observed that these verses are in Callimachus's hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that they are the very lines here referred to in Epimenides doth no way appear but by Chrysostomes conjecture nay the contrary must be concluded by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that here follows but not in Callimachus It is then most probable that Callimachus borrowed thence the first words and added the rest of his own and so applied it to his purpose And then it remains that this was not the occasion of these words of Epimenides cited by S. Paul and then all S. Chrysostomes supposed difficulties are at an end which he raised on supposal that the verse here cited by S. Paul referred to Jupiter for it was no lye that Jupiter was mortal and had died However this were Epimenides's words as far as S. Paul cites them are true and the matter notorious even to a proverb that the Cretans were lyars and accordingly in Cebes's table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justly deemed to be falsly written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying and deceiving See Petiti Miscell l. 4. c. 4. And so in that more general account and not in this particular respect Saint Paul here calls them lyars for to that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies lyars in Epimenides belonged and not to one act of theirs So in like manner doth S. Paul take out of Aratus and applie to the true God those words which that heathen applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jupiter falsly styled a God by this means stopping their mouths with testimonies out of their own authors as to the Jewes he elsewhere argues out of the Prophets of the Old Testament which were of force with them and not out of the Gospels Ib. Slow bellies What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some question Phavorinus seems to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great eaters and so indeed that word proverbially used for gluttons seems to be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift eager dogges and so signifies greedy devourers And to this sense hath Guil. Canterus with full confidence interpreted the phrase Nov. Lect. l. 1. c. 15. But that which to me seems more facile is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take no care but for food and so the word bellies will be proverbially taken for gluttonous persons as in Hesiods Theogenia from whence the latter part of this verse seems to be imitated and lightly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony which are also proverbially express'd by idlenesse as in Sodome Ezech. 16. 49. and so seem to signifie here among the Gnostick hereticks in Crete V. 15. Unto the pure The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks which here and through this whole Epistle he arms them against that talked much of Christian liberty and extended it to the partaking of idol feasts and to all the filthinesse of the flesh calling themselves the Spiritual and Perfect to whom all these things were lawful and indifferent or free These are they that pervert the truth ver 14. teach things which are not lawful v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted in the latter end of this verse Now the notion of lawful or indifferent is here expressed by pure that is that hath no impurity or turpitude in it defileth not the conscience Of which sort of things the Apostle here pronounceth that to them that live pure lives and unspotted from the pollutions of the flesh these indifferent things may thus freely be used And this he thus expresses To the pure all things are pure that is They that strictly abstain from unlawful freedomes may with a safe conscience use any lawful liberties but to them that are defiled and unfaithful that is to polluted filthy Apostate Gnosticks nothing is pure there is no place for such pretences as these that what they doe they doe with a good conscience their mind and conscience is defiled they are far from those faithful and knowers of the truth 1. Tim. 4. 3. who have this liberty there allow'd them their mind is polluted with pestilent errors and their conscience with knowledge and memory of their foul sins and so Christian liberty belongs nothing to them That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure and not onely to them that count these indifferent things lawful may appear by the latter part of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure to whom nothing is pure or lawful that is the things that are in themselves most indifferent are by them done in a polluted manner their eating things offered to idols is far from being lawful or indifferent in them Christian liberty can never excuse them or be pretended for them CHAP. II. 1. BUT speak thou the things which become sound doctrine Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me see c. 1. 9. 2. That the note a aged men be sober grave temperate sound in faith in charity in patience Paraphrase 2. And for the deacons or other officers of the Church beside the Bishops c. 1. 7. they must be free from all manner of intemperance or excesses of a reverend behaviour discreet orthodox and such as have not been guilty of the Gnostick heresie who have so much love to Christ as to persevere in that profession in time of persecution see note on Rev. 2. b. 3. The aged women likewise that they be note b in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things Paraphrase 3. So for the Deaconesses that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church not backbiters not accustomed to intemperate drinking of wine such as by words and examples may teach good not ill lessons unto others 4. That they may note c teach the young women to be sober to love their husbands to love their children Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties 5. To be discreet chast note d keepers at home good obedient to their own husbands that the word of God be not blasphemed Paraphrase 5. staying at home taking care of the family gentle and kind and charitable in all their relations to servants at home and to others that need their charity respectfull and observant of their husbands that Christian religion be not thought to infuse any thing into them contrary to moral vertue 6. Young men likewise exhort to be sober-minded Paraphrase 6. Likewise for the men all those that are under authority see note on Luke 22. d. advise them to take care that they be humble and temperate 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptnesse gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Paraphrase 8. True doctrine and coming with so much clearnesse of expression and conviction that it is not liable to the censures of any but that they that doe not like but oppose the Christian profession may have nothing to lay to your charge and so be ashamed that they oppose such excellent persons 9. Exhort servants to be obedient to their own masters and unto please them well in all things not answering again 10. Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Paraphrase 10. but approvin themselves the most truly faithfull servants that can be that by their actions the Christian religion may be well spoken of by all men in this as well as other respects 11. For the grace of God that bringeth salvation hath appeared to all men Paraphrase 11. For the Gospel see note on Heb. 13. d. hath been made known and published to Gentiles as well as Jewes see Luke 3. b. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world Paraphrase 12. And the summary doctrines of that are to oblige us Christians to renounce and forsake all impious licentious practices and perform all sorts of duties reducible to three heads toward our selves toward our brethren toward God sobriety justice and piety all the time of our living here 13. Looking for that blessed hope and the glorious appearing of that
excellency of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes wealth plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us jewels and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here Now whereas 't is here added of that Spirit that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to envy first 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring and either the wickednesse or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting or assuming to ones self more then belongs to him and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oâ—â—oncur with him And thus it is used Prov. 27. 1. 〈◊〉 not thy self of to morrow that is assume not to thy seâ—â—â—arrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
ye take care that your performances be agreeable to your words see note on 2 Cor. 1. b. that you fall not into lying or false speaking 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes Paraphrase 13. Again let your care be that whenever any affliction befalls you your praying to God be the constant effect of it as on the other side singing thanksgivings of your prosperity 14. Is any sick among you let him call for the note e elders of the Church and let them pray over him note f anointing him with oil in the name of the Lord Paraphrase 14. When any man falls into any disease he is to look on it as that which comes from God for some special end of his very ordinarily for some sin of ours committed either against God or man not yet repented of as it ought and because the man so visited may not be so well able to judge of himself but that he may stand in need of spiritual directions and counsel to discern his own guilts and because whatsoever his condition be he may receive much benefit thereby let him call to his assistance some spiritual person the Bishop in every city see note on Act. 11. b. or whosoever is by or under him ordained for such offices and when he hath afforded the sick man his best directions and assistance let him also pray to God with and for him that God will pardon his sins asswage his pains remove the disease and restore him to his former health withall using that ceremony of unction so ordinarily used by Christ in curing diseases and doing it in the name of Christ 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins note g they shall be forgiven him Paraphrase 15. And the prayer of the Bishop c. and of the sick if it come from faith in Christ in the one praying to God in Christ for his recovery and in the sick person from a true Christain penitent heart shall be of force save where God is pleased otherwise to dispose of it for the good of the patient and his own glory to heal and recover the sick see note on Mat. 10. g. and Luc. 13. b. and God shall restore him to his former health To which purpose also it is useful that if upon examination he be found to have committed any wasting sin or sins which probably have brought this disease on him the sick person first fit himself for and then receive absolution from the Bishop 16. note h Confesse your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much Paraphrase 16. Upon these considerations therefore it will be very proper for all that are in this estate to make acknowledgment of their sins to such as are thus called to visit them and that besides other respects in order to their cure from such diseases as are then upon them by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance see Gen. 20. 7. For this is certainly known that the prayer of a man of God to which he is incited by the Spirit as the prophets were when they prayed and as they were under the Gospel who had the gift of miracles see note on Gal. 5. b. will be very effectual even work miraculous cures 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths Paraphrase 17. Elias was a prophet and a righteous man but a man for all that and subject to the same afflictions and frailties that we are and yet by earnest prayer he brought drought and famine upon the land for the punishment of the sins of the people that ran idolatrously after Baal and so upon the land of the ten tribes it rained not for three years and an half Luk. 4. 25. and Rev. 11. 6. 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit Paraphrase 18. And upon some reformation he again prayed 1 Kin. 18. 45. and he was heard in abundance of rain and fruits 19. Brethren If any of you doe erre from the truth and one convert him Paraphrase 19. To conclude this discourse begun v. 14. let this be remembred and considered by all If any Christian transgresse the Evangelical rule of life fall into sin and any man take him off from that vicious course 20. Let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall note i hide a multitude of sins Paraphrase 20. It is a most excellent glorious work of mercy which he hath wrought the effect of which is that God will free him on whom this change is wrought from death eternal and perhaps from temporal present death through sicknesse fallen on him for that sin ver 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty but hath now repented of Annotations on Chap. V. V. 3. As it were fire That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire are to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have treasured up and not with the former the sense doth much inforce and the antient manner of writing without points doth well permit and it hath a special significancy in this place agreeable to the times wherein this Epistle was written For the last dayes being the time of the Jewes destruction see Note on Act. 2. b. and to treasure up wealth as fire being no more then to lay up their wealth so as it should mischief and devour and consume in stead of advantaging them this is here most truly said of the uncharitable and unchristian Judaizers at that time in respect of the destruction of that people approaching where the rich misers were the most miserably harrass'd of any See Note on Rev. 9. c. V. 7. Coming of the Lord The coming of the Lord is here expresly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romanes to which he there applies the words of Christ concerning John If I will that he tarry till I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the time of this life was to him extended untill the taking of Jerusalem and a little beyond it V. 9. Grudge not The practices of the Zelots among the Jewes a little before the great miserable destruction of that people are often mentioned in Josephus and referred to in this Epistle especially and in those of S. Peter written about the same time and to the same persons that this of S. James was viz.
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
1. driven farther off at length by the malice and persecutions of the obdurate Jews to Phoenice and Cyprus and Antioch Act. 11. 19. and here to Pontus Galatia and Cappadocia Asia and Bithynia Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them c. 1. 6. and so again c. 4. 13. mixing withall many precepts agreeable to their present condition especially that of abstaining from carnal lusts c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects c. 2. 13. of wives c. 3. 1. of husbands v. 7. of Bishops in the Church c. 5. 1. CHAP. I. 1. PETER an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Paraphrase 1. Simon an Apostle of Jesus Christ and by him surnamed Peter to the Jews that have receiv'd the faith of Christ and are dispersed and so journ in Pontus c. called the Asian dispersion see note on Joh. 7. d. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and note a sprinkling of the blood of Jesus Christ Grace unto you and peace be multiplied Paraphrase 2. Who according to the good pleasure and purpose and decree of God to rescue a remnant of the Jewes out of the common deluge of sin and destruction are by the word preached and miracles wrought by the Apostles the means used by the holy Ghost to convert men to Christianity brought to this blessed state to obey Christ and to be in covenant with him who signed it with the effusion of his blood and thereby enabled and obliged us to perform the condition of it I salute you all in the Lord and wish you all increase of all Evangelical blessings and of all prosperity 3. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Paraphrase 3. Blessed be the name of that eternal God the God and Father of Jesus Christ who is our Lord who out of his infinite mercy to frail sinful mortal men hath by raising Christ from the dead and setting him at his right hand and by the blessed consequents of that given us grounds and matter of hope and cheerfull assurance 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate designed to you believers as to his sons begun here and to be compleated to you in heaven now reserved for you and when it is bestowed sure to remain to you to all eternity 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ which he hath promised to shew forth in defending of believers that we may be partakers of that famous deliverance so oft spoken of in the Gospel see note on Mat. 10. h. 24. g. Luk. 13. b. Rom. 13. c. 2 Thess 1. b. which is now within few years ready to appear v. 7. 6. Wherein ye greatly rejoice though now for a season if need be ye are in heavinesse through manifold temptations Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions or though for the present ye are permitted by his divine wisdome to be exercised and saddened with variety of afflictions 7. That the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Paraphrase 7. That the trial of your faith by sufferings being a thing that tenâ—s much more to your advantage then the trial of gold doth to the advantage of gold because gold is apt to be worn out and perish see v. 18. even after it is tried in the fire and found to be good whereas your faith approving it self to God shall â—â—t perish and so hath the advantage may prove successful to the obtaining for you approbation and honour and glory at the final day oâ—â—oom and the like here at this other day of Christ's coming to destroy your persecuters and to give you an honourable â—â—cerniâ—â—e deliverance ver 5. see ver 13. and ch 4. 13. and note on 2 Thess 1. b. 8. Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of glory Paraphrase 8. Whom though you do not know by face you yet love on whom though you see him not you yet believe and so doing rejoice with that joy that cannot be expressed by you nor valued sufficiently by others 9. Receiving the end of your faith even the salvation of your souls Paraphrase 9. And shall suddenly receive the crown and reward of your faith an eminent deliverance here when they that have fallen off shall perish by that means by which they meant to preserve themselves and eternal salvation hereafter 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you Paraphrase 10. Of which deliverance see note on Rom. 13. c. many of the antient prophets that prophesied of the remnant of the Jews that should be saved or escape out of the common infidelity that is embrace the Gospel covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus which were types of what is now approaching 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Paraphrase 11. Not knowing perfectly to what point of time it was or what age it should be of which their prophecies were ultimately to be understood concerning the sufferings and afflictions which should befalâ—â—â—â—st and the Church or the body of Christ that is Christians and after them the resurrection both of him and them and the visible deliverances out of them and destructions on their enemies see Dan. 9. 22 c. 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into Paraphrase 12. Which prophets received revelations also that the things which they spake of were to be eminently fulfilled not in their own but after-times even the times of the Gospel called by them
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for destruction of the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian â—â—wes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up to bear to an higher place and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or upon the crosse which was an high place also and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear or carry your fornications the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscipient and they shall undergoe that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
careful and diligent that constancy courage perseverance see note a. be superstructed on your profession of the Christian faith that knowledge of mysteries be joyned to that courage and that it supplant it not 6. And to knowledge temperance and to temperance patience and to patience godlinesse Paraphrase 6. That strict continence be one thing that accompanies that knowledge then to that continence in avoiding the pollutions of the flesh to which the Gnosticks would seduce you under pretence of mysterious knowledge and a chearful patience or resolution of bearing whatsoever may fall on you from the enemies of your profession whether Jews or false heretical Christians to that patience piety and frequenting of the publick service of God not giving over the assembly as some of the Hebrews did Heb. 10. 15. to avoid persecution 7. And to godlinesse brotherly kindnesse and to brotherly kindnesse charity Paraphrase 7. Then to your piety kindnesse to all your fellow Christians contrary to the fiery contentions and factions among them caused by the Gnosticks and to that kindnesse to your fellow-Christian perfect charity to all men even your enemies and persecuters 8. For if these things be in you and abound they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ Paraphrase 8. For the practice of these vertues especially if they be in you in any eminent degree will render you good and faithful servants of Christ and such as becomes your Christian profession 9. But he that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins Paraphrase 9. And he that falls back into any of those sins contrary to those vertues is like a purblind man that cannot see things that are at a distance from him thinks through this fault in his eyes or forgetfulnesse in his understanding that Christianity may give him liberty and licence as the Gnosticks say it doth whereas it was not long ago that Christianity call'd him out of these pollutions and wrought this purification upon him which is directly contrary thereunto 10. Wherefore the rather brethren giveâ— diligence to make your note d calling and election sure for if ye doe these things ye shall never fall Paraphrase 10. This brethren must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians and designing you deliverances effectual to you This must be done by your vigilancy over your selves that you relapse not into those former sins from which you came out at your conversion to Christ which if you do you shall never miscarry or forfeit that great benefit of being Christians and of being that remnant that should now be delivered when the rest of the Jews that believe not shall be destroyed 11. For so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ Paraphrase 11. For by this means you shall be capable of being the men of which the kingdome of Christ shall be made up that kingdome which begins in the vengeance executed on the unbelieving impenitent Jews and in delivering the believers and shall last most gloriously for ever in subduing of enemies and delivering of disciples 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth Paraphrase 12. The vastnesse of your concernments herein makes me thus solicitous to inculcate these things unto you not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdome here on earth viz. by coming in vengeance on the obdurate and delivering the constant persevering Christians for I am sure you have been taught it over and over again and sufficiently instructed and satisfied in the truth of it 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Paraphrase 13. But I think it not amisse as long as I live in this world or in this flesh to be your remembrancer and refresh these notions stir up that knowledge which is already in you 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me Paraphrase 14. Knowing that the time of my dissolution now suddenly approacheth according as Christ when he foretold of some that should survive this coming of his to the destruction of the Jews which now I speak of gave an intimation to me that I should not Job 21. 18 22. and positively affirmed that I should be crucified as ere long I expect to be 15. Moreover I will endevour that you may be able after my decease to have these things alwaies in remembrance Paraphrase 15. And therefore I being to dy before this comes to passe but many of you likely to live to see it it is my duty and purpose by this Epistle to fix it in you that when I am dead and gone you may remember this certain truth of Christ's kingdome and coming to destroy the Jewish unbelievers and crucifiers and to preserve and rescue the believers among them see c. 2. 9. 16. For we have not followed cunningly-devised fables when we made known unto you the power and note e coming of our Lord Jesus Christ but were eye-witnesses of his majesty Paraphrase 16. For they are not phansies or deceivable arguments upon which we have grounded this doctrine concerning Christ's coming in power to the destruction of his enemies and rescuing of believers but the very things which we saw adumbrated and heard discoursed on by Moses and Elias see note on Mat. 17. a. and Luc. 9. 31. note c when I and James and John were with Christ on Mount Tabor and saw the Majesty that was instated on him at his transfiguration Mat. 17. 17. For he note f received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Paraphrase 17. For at the time of his receiving that Majesty from the Father by way of vision foretelling what should soon be instated on him there was a voice which came out of that shining cloud Mat. 17. 5. and with it these words Thou art my beloved Son c. which signified God's design of instating the kingdome on him 18. And this voice which came from heaven we heard when we were with him in the holy mount Paraphrase 18. And I also with James and John heard this voice which came out of the cloud Mat. 17. 5. being then with him on that mount where he was transfigured and which by the evident presence of God by his Angels there became an holy place see note on the Title of this Epistle 19.
of his purity or have any likenesse or conformity with him and live in any impure course as the Gnosticks doe we neither speak nor act according to the Gospel which prohibits and interdicts all such wayes as they daily and avowedly practice 7. But if we walk in the light as he is in the light Paraphrase 7. But if we live pure lives as he is perfectly pure then we partake with Christ of his graces and resemble him in his purity see v. 3. and v. 6. and the death of Christ is beneficial to us who thus imitate his purity and cleanse us from all the guilt of past sins and present infirmities 8. If we say that we have no sin we deceive our selves and the truth is not in us Paraphrase 8. All these mens pretensions to perfection are a perfect cheating of themselves Whosoever conceive as the Gnosticks doe calling themselves The perfect c. that such actions as are done by them are reconcileable with persection or innocence they most miserably deceive themselves and must know that they are so farre from any state of perfection that they act quite contrary to the rule which the Gospel gives for the regulating of mens lives 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Paraphrase 9. The only way is to repent and acknowledge what we have done amisse and then God having promised pardon to all humble penitents upon sincere reformation is obliged in fidelity and justice to make good this promise to you to free you from all punishment of sin and no other course but this will render you capable of his mercy 10. If we say that we have not sinned we note b make him a lyar and his word is not in us Paraphrase 10. Nay they that live such lives as these men and yet pretend to perfection do not only lie v. 6. deceive themselves v. 8. but proceed farther and make God a Iyar who having sent Christ into the world to reveal his will to give certain rules of life to define what is now sin and what is not hath universally defined such actions as are committed by these pretenders to perfection to be horrible and damning sins and therefore they that doe thus and yet thus pretend give God the lie and manifest how farre they are from obeying his commands living according to Gods will Annotations on Chap. I. V. 5. Light The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light is a figurative expression to signifie the most perfect immaculate purity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse is directly the contrary mixture of all impurity The affirming of which concerning God that he is perfect purity without any mixture of impurity is no such strange thing as that the Apostle should introduce it with so much ceremony as here we see made use of That which we have heard and seen which we have looked on and our hands have felt V. 1. What we have seen we declare V. 3. and This is that message which we declare V. 5. That which all this solemnity was thought fit to introduce was certainly somewhat either doubted of and questioned by the doctrines or opposed and resisted by the lives of those to whom he writes And that which seems most probable to be the full importance of it is in the general to denote the great perfection of purity which is now commanded in the Christian law and more particularly the great obligation that lies upon Christians not to make that profession or pretence or excuse for the favouring themselves in any degree of liberty or impurity Christ came certainly from God to declare his will unto us that God a God of all purity and consequently his commandments which Christ came to reveale like himself made up of severe rules of purity And then how contrary to all piety and Christianity must the Gnostick infusions necessarily be which allow and practise all impurities and make them a special part of their religion and call themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and knowing men beyond all others and living in a sink of all uncleannesse say they have not sinned for all this ver 10 V. 10. Make him a lyar What it is to make God a lyar hath no great difficulty in it it is certainly to deny the truth of that which God hath somewhere affirmed and so 't is used c. 5. 10. The greater question is wherein the truth of this affirmation here is founded that if we say we have not sinned we thus deny the truth of what God hath affirm'd or give God the lie The best way of deciding this will sure be taken from the Context where v. 6. the foundation of this speech is laid There it is If we say we have fellowship or partnership with God and walk in darknesse we lie and doe not the truth There certainly we may discern who are the we that are here spoken of viz. not the Apostle and the pious Christians for the first person doth not alwaies signifie so but is used to personate any other that the Apostle would speak of see Rom. 7. Note d. but those that are supposed to walk in darknesse that is to go on in unchristian sinnes and yet to pretend partnership with God that is to a state of great innocence and perfection These are certainly the Gnostick-hereticks whose character that is to live in all carnality and uncharitablenesse c. and yet to pretend themselves to be the most perfect men Of those he there saith that they lie notoriously their foul actions and pretensions to perfection are very contrary and they doe not the truth they live contrary to that rule of life which as Christians they have received to live by To these same persons he proceeds ver 7. to tell the positive truth contrary to their lie that if they walk in the light that is live Christian lives of purity and charity then they may truly be said to have partnership with him as the King's MS. seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as is most agreeable with v. 6. that is to be blamelesse pious perfect men and then for any frailties or forsaken sins the blood of Christ is accepted as a sacrifice of expiation for such This is again said both in the former and latter part of it ver 8 9. but with some little change of the phrase which must be interpreted by analogie with the former If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not that is all one with the precedent we have partnership with him for sinlenesse is that property of Gods which they pretended to be communicated to them and then though there be nothing in that verse answerable to their walking in darknesse ver 6. Yet the persons being still supposed the same that are
admonitions and censures of the Church of which as there were several degrees so he that did not reform upon the first was within some time to be put under the second or higher and not reforming then was to fall under the third which was wont to be called by the Jewes Schammatha which signifies there is death a punishment proportioned to this sin and from the title thereof this seems to be called here a sin unto death Not that every deliberate or wilful sin is here so styled though that also be mortiferous without repentance for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin indefinitely taken according to the use of this writer see Note on c. 3. a. and according to that which follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin and yet every such as it there follows is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death in this sense but the phrase peculiarly belongs to a wilful sin to which without repentance or reformation eternal perdition is denounced heightned and aggravated farther with the addition of obstinacy against all perswasions and means of melting which renders him hopelesse and own'd to ruine and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that walk thus contrary to God resist his admonitions his grace all his methods of reducing them Of these the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say not that he that is the Christian brother shall pray for such an one Which words may seem very cautiously set not that he forbids but onely doth not command to pray for them or doth not promise any good successe to the prayers that are offered up for such an one Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth where the wilfulnesse is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinning deliberately and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliberate sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sinnes so wilfully continued in noting thereby the suspension of the prayers of the Church or the inefficaciousnesse of them which are answerable to the sacrifices of old time as when of obdurate sinners it is said that if Noah Daniel and Job the three great examples of powerfull intercession were there a praying for them they should not be available for the pardon of such That such as these were deprived of the benefit of the prayers of the Church and out of meet pity delivered up to Satan as the onely remaining charitable method by that means to rouze and awake them out of sinne is sufficiently known in the Antient Canons And it is the advice of Clemens Alexandrinus Str. l 7. concerning such insensate incorrigible sinners that we should pray to God for some temporal punishments upon them as the onely reserve behinde to make impression on them And that was done in the anathema or Cherem where they used execrations upon them not as an act of hatred but kindnesse toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such either for their pardon or for their repentance to qualifie them for it but they are onely look'd on as excommunicate persons that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christians but marked out and branded and shamed to reformation V. 21. Idols The idols that are here mentioned are sure those that the Gnosticks used To which purpose there is an eminent place in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were of the heresie of Simon Magus pretended to be of the Christian religion and to have forsaken the superstition of the heathens in worshipping of idols and yet came back again to that which they pretended to have forsaken falling down to the pictures and statues of Simon and Helene and by sacrifice and incense and drink-offerings doing adoration to them And besides these many abominable impurities not fit to be named there were among them All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols which the Christians are here warned to beware of THE note a SECOND note b EPISTLE OF JOHN THat this second and so likewise the third Epistle of John was not written by John the Apostle is conjectured in the Posthumous Annotations of the learned Hugo Grotius and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter There many changes were to be made in the Text to make the conjecture passable but here all circumstances of the Text doe fitly enough concurre to make it possible that John which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus should be the Author of these Epistles Of that John the antient Author of the Constit l. 7. c. 45. makes mention that as Timothy was made Bishop of Ephesus by S. Paul that is Bishop of the Gentile Christians there by the Apostle of the Gentiles so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John that is a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision Gal. 2. 9. who planted the Jewish Church at Ephesus That this second John the Bishop of Ephesus was the writer of these Epistles the chief argument that is produced is that from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder by which this writer calls himself and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle A second from the incomplete reception that these Epistles had in the first ages being not acknowledged by some Churches for a while A third from Diotrephe's opposing this Author 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle But these arguments have very small force in them toward the inferring the Conclusion For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder being a word of honour and dignity and belonging in the New Testament to the supreme Ruler of any Church and to none else that we can discern see Act. 11. Note b. it may very fitly belong to an Apostle residing and presiding in any Church as it is certain S. John had done at Ephesus for some time and the rather being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder by way of eminence And this will be more probable if it be confidered what account hath formerly been given Note on Tit. of 1 Joh. of the character of this Apostles style who useth not in his Gospel and accordingly it is in his former Epistle which is acknowledged to be his to name or mention himself unlesse it be by some circumlocution And
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
would have it but to the constant continual production of them not at a few but at all seasons for so the year being the measure of all time bearing fruit as oft as there be moneths in the year must needs signifie the continual constant fruitfulness of it And this was much for the honour of the tree few trees bearing above once a year few in the winter but this every moneth in the year and so the fitter to denote Christian piety to which our Baptisme engageth us and our living in the Church confirms that engagement on us and both to continue to serve God in holinesse and righteousnesse all the days of our lives Ib. The leaves of the tree The leaves of a tree that beareth fruit are of use to guard and preserve the fruit and besides they are many of them medicinal and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing or medicine That which is most probably here meant by these leaves of this tree of life is the outward visiblenesse and exemplarinesse of piety which accompanies the fruits of it This in single persons is only the shining of their light before men which is of great use to attract others even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if that signifie the Gentiles unbelievers here to Christianity who see their good works whereas the scandalous sins of Christians are apt to aliene and deter others from that profession But in a Church these leaves may signifie more also the publick and frequent assembling for the service and worship of God and the Canons and exercise of strict discipline c. And that these latter of the discipline and censures of the Church are meant by these leaves may be collected not only by the usefulnesse of them to the preserving works of piety in a Church as leaves are for preserving the fruit and secondly by the propriety of them in order to cuting of the diseases of mens souls the reforming of lapsed sinners which may here be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing but also by that which follows presently upon it v. 3. which most signally belongs to this matter of Censures see Note e. V. 3. Shall be no more curse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse or execration is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs appears by the use of it in other places of the New Testament Thus Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish to be a curse that is accursed from Christ separate or excommunicate from the body of Christ the Church So 1 Cor. 16. 22. If any man love not let him be anathema and Gal. 1. 8. If I or an angel shall teach any other doctrine let him be anathema In all these places the word Curse is clearly put for an excommunicate or accursed person put under the censures or execration of the Church and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signifie every wicked person fit for the Censures of the Church And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no longer must signifie the exercise of such discipline in the Church in excluding all such wicked persons out of it and so to the mention of Baptisme by the river v. 1 2. and of the Christian assemblies by the streets v. 2. adds the use of excommunication in the Christian Church for which we know Ecclesiastical Judicatories were erected in Constantine's time and so continued under the favour of Christian Emperors and Princes By which appears also what is meant by the throne of God and the Lamb in this verse viz. Christian Judicatories for the excommunicating of scandalous offenders where in the power exercised by the Bishops is acknowledged to be the Power of God or Christ and this throne here the same with that v. 1. the power of Baptizing and of excommunicating of admitting and excluding from the Church being branches of the same authority by Christ communicated to the Apostles V. 18. If any man shall add This form of speech here used to conclude this Book is First a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecie and Secondly an expression of the absolutenesse and perfection of it in order to publick use that it should be the one prophecie given to the Christian Church which should bring divine authority along with it sent with a commission from heaven and not only proceeding from a publick spirit but sent out with a publick charge that as Josephus saith contr Appion l. 1. that after the time of Artaxerxes though many excellent things were written yet they brought not divine authority with them nor consequently were so received or believed because there was not then a certain succession of Prophets and no body durst adde or detract or change any thing in the Old Canon after so long a time so though there might be some Prophets after S. John as Justin Martyr tells us that the gift of Prophecie remained in the Church till his time yet this book should be the last and so the close and seal of all publick Prophecie and that therefore no new doctrine was now farther to be expected by the Christian Church and whosoever taught any as a rule of faith and life and pretended Revelation for it should fall under the censure denounced against false Prophets Deut. 13. and under Saint Paul's anathema Gal. 1. 8 9. That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adjuration of the Scribe as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish and as 't is said in Aristeas that after the translation of the Septuagint Demetrius perswaded the Jews to adde an imprecation on any that should change or add or transpose or take away any word from it was the conjecture of a learned man Mr. Lively and as it may very well be received so need it not prejudge those other importances of it before mentioned THE END Addenda Delenda Mutanda Corrigenda PAg. III. lin 31. for they had r. they that had p. V. l. 7. for of fit r. to fit p. 5. l. penult r. unto thee Mary p. 8. col 2. l. 23. r. providing p. 15. col 1. marg l. 4. r. Dei l. 18. c. 23. l. 7. r. par 3. p. 17. col 1. l. 43. r. Optatus l. 1. p. 18. col 2. l. 7. r. it were of fire p. 19. col 2. l. 43. r. i. e. my self p. 24. v. 32. r. causeth p. 26. col 1. l. 43. r. this p. 29. col 1. l. 45. r. secundum ea col 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. col 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. col 2. l. 24. r. mine is thine p. 38. col r. l. 35. r. cubit chap. 7. v. 6. l. 6. r. return thee p. 45. col 2. l.
of works otherwise grace is no more grace But if it be of works then it is no more grace otherwise work is no more work Paraphrase 6. And if this means of reserving of them and of their escaping out of that deluge were by the mercies of God in Christ and their embracing the Gospel the only condition required on their part to make them capable of it then sure is it not by adhering to the Mosaical performances nor by speciall merit of their own imputable to themselves for then the Gospel were not the Gospel 7. What then Israel hath not obtained that which he seeketh for but the election hath obtained it and the rest were blinded 8. According as it is written God hath given them the spirit of note b slumber eyes that they should not see and eares that they should not hear untill this day Paraphrase 7 8. The short then is that the generality of that people have not attained that justification that God will crown but the election the remnant see note on Lu. 13. b. and 1 Pet. 2. c. that being called by Christ did not neglect to make use of it these have attained it but all the rest that made not use of that grace resisted Christ when he was preached to them these have grown obstinately blind and in them is performed what Isaiah ch 29. 10. spoke of those who had first hardned their hearts against God God gave them up to absolute obduration and blindness and deafness and so they continue unto this day 9. And David saith Let their table be made a snare and a trap and a stumbling-block and a recompense unto them 10. Let their eyes be darkned that they may not see and bow down their back alway Paraphrase 9 10. And so what David said prophetically of some in his time Psal 69. 22. by way of retribution to their sins that the things that were for their good their very necessary food and refreshment should turn to their mischief so doth the preaching of the Gospel now to their obduration As he said that they should be blinded and go stooping not able to look up to heaven the like is now fallen on the Jews the preaching of the Gospel hath been their obduration they are the worse not the better for it they are blinded and able to see nothing of heavenly things 11. I say then Have they stumbled that they should note c fall God forbid But rather through their fall salvation is come to the Gentiles for to provoke them to jealousie Paraphrase 11. But here 't is again objected that this doctrine of ours concludes us to think that the Jews are utterly cast off by this their not receiving the Gospel and that now they are past all hope of recovering To this I answer again that this is not our doctrine or duely concluded from it but this only that as by their obstinacy the Gentiles have received an huge advantage the Gospel preach'd to them by us when we were driven away by the Jews so the Gentiles receiving the Gospel hath been made use of by the infinite wisdome of God to make the Jews jealous and emulous and troubled to see themselves so out-strip'd by those whom they so contemned so to make that emulation an instrument to bring them in to Christ also 12. Now if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their note d fullness Paraphrase 12. And if by thus punishing of their unbelief and obduration so much advantage have accrued to the Gentiles and so the multitude of the Jewish unbelievers hath been the means of converting many heathens how much more shall the addition of the multitude of Jewish believers if they shall yet repent and come in be matter of confirmation of the faith to the Gentiles and a means to bring them all to receive it to convert the Gentiles over all the world 13. For I speak to the Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office Paraphrase 13. This of the multitude of the converted Gentiles I speak with some reflection on my self and therein I proclaim the success I have had in preaching to the Gentiles many of whom have been converted by me 14. If by any means I might provoke to emulation them which are my flesh and might save some of them Paraphrase 14. To this end that I may work some emulation or jealousie in my brethren the Jews and bring some of them to repentance and belief in Christ 15. For if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead Paraphrase 15. For if the casting off the contumacious Jews be a means of sending and spreading the Gospel to the Gentiles and so of bringing them into the Church and obtaining pardon for them upon their repentance what a miracle of mercy will it be for these Jews now to repent and to be actually reassumed into God's favour and to receive the faith of Christ Even as great a miracle as fit to work upon the Gentiles both to make them all believe on Christ when his crucifiers doe so and rejoyce at this happy turn as if they should see them raised from the dead again 16. For if the first fruits be holy the lump is also holy and if the root be holy so are the branches Paraphrase 16. And sure they are not yet so totally rejected the whole nation of them but that God hath still some respect unto them if more of them will believe and come in to Christ also as some have done for as when the cake of the first of the dough is offered up for a heave-offering Num. 15. 20. the whole lump or mass of dough is by that means hallowed so if the Patriarchs Abraham c. were persons so favourably look'd on by God then there is no doubt of it but that the rest of the whole nation that sprang from them are so look'd on also if they be believers and so capable of God's mercy as Abraham was or if now they shall returne and repent and come in to Christ And therefore in the mean time they ought not to look on themselves with desperation nor to be look'd on with despising and censure by the Gentiles 17. But if some of the branches be broken off and thou being a wilde-olivetree art graffed in amongst them and with them partakest of the root and fatness of the olive tree Paraphrase 17. But on the contrary if God in his just judgments on the Jewes have broken off some of them as branches from a tree and ingraffed thee the Gentiles as a Cien is wont to be in that place where the branch was cut off and so made thee partaker of the juice of the root and the fatness of the good Olive-tree that is of Abraham made thee
partaker of the promises to his seed remission of sins and justification see v. 24. 18. Boast not against the branches but if thou boast thou bearest not the root but the root thee Paraphrase 18. Do not thou triumph over them and for those of them that have received the faith but stand zealously for their ceremonies of the Mosaicall Law do not thou despise or reject them for that or if thou be apt to doe so then for thy humiliation remember that Abraham being the root from which the Jews naturally spring and the Gentiles only graffed in you being now but branches at most and not the naturall seed of Abraham must not think higher of your selves then of Abraham and that naturall seed of his all Christian Jews that lineally descend from him and by being believers partake of his faith also as well as of his flesh See c. 14. 1. 19. Thou wilt say then The branches were taken off that I might be graffed in Paraphrase 19. Or if thou that art a Gentile shalt for the magnifying thy self and despising the Jew think fit to pretend that the Jews were rejected on purpose that the Gentiles might be taken in in their stead 20. Well because of unbelief they were broken off and thou standest by faith Be not high-minded but fear Paraphrase 20. The answer to such is ready that if this be true yet there is little matter of security or boasting for them for 't was their pride and contumacy and infidelity that provoked God v. 21. to break them off and 't is thy faith by which thou wert received and still continuest in and if thou become guilty of the same sins thou art to expect the like fate with them and therefore art not to boast of thy condition which is quite contrary to the nature of justification by faith for that is not founded in any merit of thine but only upon the promise of God through Christ to accept thee upon thy repentance and sincere reformation and practice of Christian virtues of which humility and charity are the chief and those most contrary to boasting over and despising of other men but with all humility to work out thine own salvation 21. For if God spared not the naturall branches take heed lest he also spare not thee Paraphrase 21. For if God proceeded with so much severity against his owne people the Jews ye are in reason to expect no lesse severity to you Gentiles if ye do not obey the Gospell and live regularly according to the dictates of Christ 22. Behold therefore the goodnesse and severity of God on them which fell severity but towards thee goodnesse if thou continue in his goodnesse otherwise thou shalt also be cut off Paraphrase 22. Two things then there are in this matter most visisible and remarkable the abundant kindnesse of God and withall his severity severity on the Jews that stand out contumaciously against the faith of Christ but infinite mercy on the Gentiles if they make that use of his mercy afforded them which is fit if having received they obey the Gospell and walk worthy of it for otherwise they must expect severity also 23. And they also if they abide not still in unbelief shall be graffed in for God is able to graffe them in again Paraphrase 23. And so likewise nothing can keep the Jewes in this state of rejection or excision but their wilfull continuing in unbelief which when they break off God can and certainly will receive them in again 24. For if thou wert cut out of the Olive tree which is wild by nature and wert graffed contrary to nature into a good Olive tree how much more shall these which be the naturall branches be graffed into their own Olive tree Paraphrase 24. For if ye Gentiles which were a kinde of wild Olive branch were taken off from the wildness naturall to you and ingraffed into the stock of Abraham received into the Church graffed into the stock of a good Olive tree from which the Jews were cut off which is not only against the custome see note on 1 Cor. 11. f. of the Jews grounded on Lev. 19. 19. who use not to graffe one tree upon another of another kind but more generally against what could be expected in reason and against all laws of graffing for First the good Olive being the fattest of trees admitts no ingraffing graffs will not prosper in any fat tree or stock no Olive graffe prospers unless it be in an hungry stock Secondly no graffe converts into the nature or quality of the stock but still reteines its own and therefore Thirdly men alwaies graff a good fruit into a wild an apple into a crab c. they never graffe a wild fruit into a good one how much more shall the Jews which are branches of this stock and of the same kinde branches of that very tree into which you Gentiles are now ingraffed be now if they shall yet believe graffed in also according to that custome of graffing most ordinary among the Jews to graffe one tree upon another of the same kinde 25. For I would not brethren that ye should be ignorant of this mystery lest ye should be wise in your own conceits that blindnesse in part is hapned to Israel untill the fulnesse of the Gentiles be come in Paraphrase 25. For I shall declare this mystery to you this great secret of God's providence which may keep the Gentiles from being proud v. 18. 20. viz. that a great part of the people of the Jews are now at this present become blinde and that that is made use of by God that by occasion of that the Gospell may by departing a while from them be preached to and received by the generality of the Gentiles and they compacted into Christian Churches and this in very mercy to those Jews that they by seeing the Gentiles believe might at length be provoked to do so too by way of emulation v. 11 and 31. 26. And so all Israel shall be saved as it is written There shall come out of Sion the deliverer and shall note e turn away ungodlinesse from Jacob. Paraphrase 26. And so all the true children of Abraham Jews and heathens both but particularly the remnant of the Jews shall come in and repent and believe in Christ and this agreeably to that prophecy Isa 59. 20. There shall come to Sion a redeemer some powerfull means shall be used to bring the Jews to repentance and reformation of their impieties or a deliverer to them that turn from iniquities in Jacob who shall rescue all the penitent believing Jews from the approaching evills 27. For this is my covenant unto them when I shall take away their sins Paraphrase 27. And so by this means God's covenant shall be made good to them in bringing them to reformation and amendment and then accepting and pardoning as many as shall come in after all this 28. As concerning the Gospell