shall be founded in that double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that can be no other than this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will be taken in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lust and so not for an act of the elective faculty which to one matter is but one either choosing or refusing but for an act of some kind of woulding or appetite and that is constantly two fold to the same matter the flesh hath one woulding and the Spirit hath another the flesh desires and would have a man yield to the pleasant proposal the Spirit would have him resist it and both these are evidently mentioned in that verse one called the lusting of the spirit and the other of the flesh From the contrariety of which it necessarily followes that whatsoevâ—â— matters of this nature good or evil any man 〈◊〉 doth against one of these wouldings and 〈◊〉 he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he would Whereas if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty which we ordinarily call the will of man it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he will his actings follow his will or choice and whensoever he doth not so he acts by violence or rather is acted and to that is required that he be conquered by some other and yet of any such conquest there is no mention in that place of Gal. 5. 16. which mentions onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides and so the result is that Gal. 5. 16. there is no more said but this that which way soever a man act he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire or lusting of his if he act according to the flesh he acts against the solicitation of the mind and spirit and if he act according to the spirit he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but acts contrary to all its importunities and he that doth the latter of these is far from being led captive to the law of sinne which is in the flesh or members being indeed a conqueror over it though he have not eradicated or extirpated it For the yet fuller clearing of this take the plain importance of those two verses and set them severally and then you will soon see how no correspondence there is between them Gal. 5. 16. the Apostle sets down this plain Aphorisme that the desires of the flesh and spirit are one contrary to the other and consequently that to whichsoever of them the Will of man consents it must needs reject the other But Rom. 7. 15 19. the Apostle sets down the state of a particular man which deliberately chooses and acts the evil which he knowes he should not do or which the Law of God in his own mind tells him distinctly he ought not to do as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 33. speaks of an intemperate man that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his election is contrary to his lust yet he is overcome by his lust and acts what that suggests And so S. Augustine confess l. 8. c. 5. Lex peccati est violentia consuetudinis quâ trahitur tenetur etiam invitus animus The law of sinne in that place is the violence of custome by which the mind is drawn and held against its inclination plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner What agreement now is or can there be betwixt these two verses 'T is true indeed that they which do what they hate and would not may well be said not to do the things which they would and so are included in those words Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel because Rom. 7. 't is determined to doing the ill which he hates whereas Gal. 5. the speech lyes open to both parts to the doing the good which the flesh hates as well as the evil which the flesh loves Now this being spoken of men indefinitely is very distant from defining it on one side and applying it to a particular person as it is evidently done Rom. 7. when he saith Non quod volo bonum hoc ago sed quod odi malum illud facio I do not the good that I would but the evil which I hate that do I and consequently though the flesh's disliking the virtuous actions and liking the vitious be perfectly reconcileable with walking in the spirit and so with a regenerate state and so the place to the Galatians though not spoken particularly of the actions of regenerate men but delivered as an Aphorisme indefinitely appliable to mens actions whether good or evil may be appliable to the actings of such yet the place to the Romans being determined to the facio malum I do the evill and that evidently against the dictate of the mind the resistence of the conscience is 〈◊〉 reconcileable with that spiritual walking and so 〈◊〉 the regenerate state Rom. 8. 1. Another notion 〈◊〉 which some of the ancients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate that I do viz. that it should belong only to desires or thoughts unconsented to So S. Jerome and S. Augustine also l. 1. Cont. 2. Epist Pelag. c. 10. being perswaded by some Doctors and a conceited advantage against the Pelagian heresie to retract in some part what before he had asserted and spoken the most for of any man And of this opinion is Methodius also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that which I hate I do is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the doing that which is ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only of thinking or imagining and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of aliene imaginations which frequently make incursions on us and bring us to phansy things which we would not adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not wholly in our power to think or not to think absurd things but either to use or not to use such thoughts or phansies for we cannot hinder thoughts from coming upon us but we can choose whether we will be perswaded by them or use them And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How did the Apostle do evil if he spake not of absurd thoughts This interpretation of S. Paul's words if it were secure from being any farther extended then the authors of it designed could have no hurt or noxiousness in it it being certainly true that every regenerate man is thus infested with phansies and thoughts which he hates and gives no consent unto Yet if the words of the text be well considered this cannot but appear a strange interpretation For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. and both those are directly all one
come Paraphrase 34. whither I goe ch 13. v. 33. 35. Then said the Jewes among themselves Whither will he goe that we shall not find him will he goe unto note d the dispersed among the Gentiles and teach the Gentiles Paraphrase 35. to the Hellenists will he preach among the Jewes in Europe whose chief city was Alexandria 36. What manner of saying is this that he saith Ye shall seek me and shall not find me and where I am thither ye cannot come Paraphrase 36. What is the meaning of that speech 37. In the last day that great day of note e the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Paraphrase 37. On the last day of the feast of tabernacles which was a day of solemn assembly see note on ch 19. d. and on which it was the manner of the Jewes to poure out water solemnly on the altar Jesus on that occasion proclaimed aloud 38. He that believeth on me as the Scripture hath said note f out of his belly shall flow rivers of living water Paraphrase 38. It shall be ' with him according to what is said Isa 58. 11. He shall be like a spring of water whose water by conduits shall from within break forth in great abundance that is being filled with the Spirit of Christ shall not be able to contain but break forth into all Christian actions and preach the Gospel with all zeal 39. But this spake he of the Spirit which they that believe on him should receive for the holy Ghost was not yet given because that Jesus was not yet glorified Paraphrase 39. This saying of Christ belonged to the descent of the Holy Ghost Act. 2. see note on Act. 1. a. and 23. a. which was to be after his ascension and not before 40. Many of the people therefore when they heard this saying said Of a truth this is the prophet Paraphrase 40. that Prophet that Moses foretold us of though that he should be the Messias they did not all resolve 41. Others said This is the Christ But some said Shall Christ come out of Galilee Paraphrase 41. very Messias 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the town of Bethleem where David was Paraphrase 42. David's parents dwelt 43. So there was a division among the people because of him 44. And some of them would have taken him but no man laid hands on him Paraphrase 44. And some of the officers sent v. 32. 45. Then came the officers to the chief priests and Pharisees and they said unto them Why have ye not brought him Paraphrase 45. the ministers of the Sanhedrim sent by them to apprehend him back again without having done it 46. The officers answered Never man spake as this man 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees believed on him Paraphrase 48. Have any of the Sanhedrim or the more famous learned men believed on him 49. But note g this people who knoweth not the Law are cursed Paraphrase 49. But this rout which have never studied the law are apt to run into all giddinesse and follow any false teacher 50. Nicodemus saith unto them He that came to Jesus by night being one of them Paraphrase 50. Nicodemus one of the Sanhedrim he that was afraid to come to Jesus in the day time but came in the night chap 3. 1. said unto them 51. Doth our law judge any man before it hear him and know what he doth Paraphrase 51. This is too hasty a prejudice against him in all reason you ought to hear what he can say for himself and what any can witnesse against him Our law proceeds not against any before we have examined him and taken cognizance of his matter 52. They answered and said unto him Art thou also of Galilee Search and look for out note h of Galilee ariseth no prophet Paraphrase 52. Art thou who art one of the Sanhedrim a follower or favourer of this Galilean Examine all times you shall never find that Galilee hath brought forth a prophet see ch 1. 46. 53. note i And every man went unto his own house Paraphrase 53. And they dissolved the assembly or court and departed Annotations on S. JOHN Chap. VII V. 4. Be known openly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath divers significations First it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius boldnesse confidence fearlesnesse of danger So Joh. 11. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe about fearlesly So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness or fearlesness when they are called before secular tribunals And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two places of the Acts ch 13. 46. where in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes their virulency contradiction and railing against Paul and Barnabas 't is said that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake boldly and confidently that speech of the greatest danger that brought all the harred and persecution of the Jewes upon them we depart to the Gentiles So ch 26. 26. I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence and courage to Agrippa who knows of these things though Festus doe not So Eph. 6. 20. and 1 Thess 2. 2. Secondly it signifies freeness or liberty of speaking saying what a man will so Act. 2. 29. Let me speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely without any restraint of the Patriarch David and distinctly Elocution such as is promised them Mat 10. 19. Act. 4. 13. for there it is the gift that they prayed for and which discriminated them from other illiterate men and came upon them by the Spirit as had been promised Mat. 10. 19. So 2 Cor. 7. 4. Great is my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freeness in speaking largely in their commendation express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following Great is my glorying of you so Heb. 4. 16. Let us come to the throne of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with freenesse to declare all our wants and requests to God So Philem. 8. haveing in or through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great liberty or freeness of speech to say or to command him what is fit So 1 Joh. 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may have freeness of accesse to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not be turn'd with shame from him or as guilty persons be ashamed to meet him So again c. 3. 21. If our heart condemn us not we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly confidence toward God in the first notion of not fearing any danger from him and partly in this latter of praying freely to him asking him what we will as the next words explain it Whatsoever we aske we receive And so again in this latter
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
among you pronounce to you positively that if you depend on circumcision and legal observances for justification Christ will stand you in no stead 3. For I testifie again to every man that is circumcised that he is a debtor to doe the whole Law Paraphrase 3. For by laying upon himself a necessity of circumcision and expecting justification by that he absolutely obliges himself to perfect obedience without which the Law cannot justifie any ch 3. 10. 4. Christ is note a become of no effect unto you whosoever of you are justified by the Law ye are fallen from grace Paraphrase 4. All that run this way of the Judaizers must know that Christ is become uneffectual to them If you expect to be justified by legal performances ye have disclaimed all title to the Gospel See Heb. 13. a. 5. For we through the Spirit wait for the hope of righteousnesse by faith Paraphrase 5. For we according to the Gospel and the promise made to Abraham expect to be justified without legal performances only by faith or Evangelical obedience 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which note b worketh by love Paraphrase 6. For now under the Gospel 't is not material whether a man be circumcised or no all that is required to our justification is faith not all that is called by that name but such as is made perfect by addition of those duties which we owe to God and our brethren 7. Ye did run well who did hinder you that ye should not obey the truth Paraphrase 7. Ye began well in receiving the Gospel as I preach'd it to you who hath caused you not to continue in that course 8. This perswasion cometh not of him that calleth you Paraphrase 8. This new doctrin of the necessity of Judaical observances is not taught you by God or by him whether my self or any others who brought you to the faith 9. A little leaven leaveneth the whole lump Paraphrase 9. It comes from a few false teachers among you that have infected you with this sowre false doctrine of Judaizing which will spoil all your Christianity v. 2 4. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be Paraphrase 10. And I hope it will not extend farre for I am confident of you in respect of the faith planted among you that you will not be carried away with these errors but the teachers of this doctrine whosoever they are or of what quality soever shall suffer and be censured for it 11. And I brethren if I yet preach circumcision why doe I yet suffer persecution then is the offence of the crosse ceased Paraphrase 11. Some of your teachers it seems have told you that I am for the urging of circumcision upon Christians and that I have done so in some places But I pray doe you guesse of the truth of this suggestion by the persecutions which I suffer which generally fall upon me among the Jewes for my affirming the Mosaical Law to be abolished and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance The great exception that the Jewes have against my preaching and other believing me is the abolition of the Mosaical Law and the removing of that one exception would be the appeasing of the wrath of the Jewes who probably would oppose it no longer but this you see is not done for the Jews are still as great opposers of Christianity where it is preached by me and of me for preaching it and of others that so receive it from me as ever they were 12. I would they were even note c cut off which trouble you Paraphrase 12. Thus unreasonable are their pretensions that would seduce you from your constancy and are content to say any thing though never so false and improbable to that purpose all that I have to say of them is I wish they were excommunicated turned out from among you that thus endevour to pervert you 13. For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another Paraphrase 13. Christ hath freed you believers from the rigour of the Law that is both from the necessity of Mosaical observances and of perfect exact obedience under the penalty of the curse onely do not you make an uncharitable or a carnal use of this liberty either to conteâ—â—n and scandalize those that dare not use this liberty Rom. 14. 1. or to fall into acts of sin and to think your Christian liberty will excuse you but by charity behave your selves toward all your brethren in this matter of legal ceremonies as may be most for their advantages 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Paraphrase 14. For this is indeed the summe of that Law which ye pretend so much to vindicate endeavouring the good of all others as much as ye can or as you would your own and not permitting your zeal to set you on designes of malice and defaming of others 15. But if ye bite and devour one another take heed that ye be not consumed one of another Paraphrase 15. But if you be so uncharitable as to calumniate and defame one another this will break out in a while as in other places it doth already to open feuds persecuting and mischieving your fellow-Christians 16. This I say Walk in the Spirit and ye shall not fulfill the lusts of the flesh Paraphrase 16. My advise therefore is that you order your actions according to the Gospel rule and doe not those things which are most acceptable to the senses most agreeable to your carnal or worldly ends 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot doe the things ye would Paraphrase 17. For this is certain that he that will serve God must doe many things contrary to his sensual or secular ends For there being two desires in you the one proceeding from the carnal the other from the rational spiritual faculty or reason instructed by the Gospel and these being so opposite one to the other that whatsoever one liketh the other disliketh it follows that whatsoever you doe in compliance with the one you doe in opposition to the other and so that you doe not will or chuse with both wills rational and sensual whatsoever you will or chuse but one of these still resisteth the other 18. But if ye be led by the Spirit ye are not under the Law Paraphrase 18. That then which is your duty is to follow the duct of the Spirit and if so if you follow the Gospell rule in despight of all the temptations
Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there saith Maximus the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick as there it follows or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out that there remained nothing of them but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude viz. that it signifie two things among sacred authors first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendred it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one a person possessed with the Devil or that had some afflation and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every grace is given in baptisme but 't is perfected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one by performing of the commandements V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in the Canons of the ancient Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them taught that no man could escape out of their power but he that was brought up â—n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill and by the
which though thou art young may fit thee for the discharge of that venerable office 8. For bodily exercise note d profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come Paraphrase 8. For though abstinence from daily meats and wines and from marriage be as an act of self-denial and exercise acceptable to God yet if this be not observed with due limits if meats be abstained from as unlawful and marriage in like manner as abominable and detestable as by the Gnosticks who yet indulged to all villany it was then there is no good but hurt in them Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety which is of the greatest value imaginable will help us to all advantages that we can wish If we would have a comfortable life here this is promised to them that seek the kingdome of God and his righteousnesse Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here it is sure to be made up abundantly in another life 9. This is a faithfull saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe Paraphrase 9 10. And to this purpose it is to be observed as a most certain and considerable truth that to all truly pious persons there is so great assurance of an eternal reward that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us being confident that this God as he desireth the eternal welfare of all so hath promised to save all that shall believe and obey him and so consequently is the most assured Saviour of them that doe so 11. These things command and teach 12. Let no man despise thy youth but be thou an example of the believers in word in conversation in charity in spirit in faith in purity Paraphrase 12. And though thou art a young man in years yet let the gravity of thy life supply the want of the years that are wont to be required of thy office and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction both in respect of constant love and adherence to God and of profession of the faith and of purity or chastity three main particulars wherein these heretical Gnosticks do endeavour to corrupt others 13. Till I come give attendance to note e reading to exhortation to doctrine Paraphrase 13. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers 14. Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presb tery Paraphrase 14. Make use of those gifts which in order to thy function were given thee according to the revelation from the Spirit concerning thee ch 1. 18. at thy ordination see note on ch 5. f. when besides me 2 Tim. 1. 6. some others also of the Apostles one or more laid hands on thee see note on Act. 11. b. 15. note f Meditate upon these things give thy self wholly to them that thy profiting may appear to all 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Annotations on Chap. IV. V. 2. Conscience seared The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I conceive not rightly apprehended when it is thought to signifie an insensate conscience as if the resemblance were here to flesh when it is seared or cauâ—erized Hesychius and Phavorinus have both taken notice of the phrase and rendred it to another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the phrase denotes those that being brought to the test are found faulty have not a good conscience The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers or examiners or triers by which he explains it and of them saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth And when any upon such examination is found faulty he is wont to be branded for a cheat or rascal and that branding or stigmatizing is here the thing referred to and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted branded stigmatized conscience infamous villains And so saith Phavorinus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring no doubt to this place it signifies having not a sound or whole conscience V. 3. Forbidding to marry Many hereticks there were in the antient Church which prohibited marriage and taught abstinence from meats as necessary having much of their doctrine from the Pychagorean Philosophers Such were the Encratitae Montanists and Marcionites But these came after the Apostles times and are not so probably spoken of here as those which were present then in the Church And such saith Ignatius there wre in the Apostles times Ep. ad Philad and such saith Irenaeus was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil and commanded to abstain from the flesh of beasts And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villany against the creation and the Creator teaching that men ought not to receive marriage nor get children nor bring into the world such as would be miserable nor furnish death with food or nourishment that is people the world with men whom death will consequently feed on And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine all marriage to be fornication that is utterly unlawfull and that it is brought in and delivered by the devil p. 446. So Irenaeus l. 1. c. 22. Nubere generare à Satana dicunt esse The Gnosticks affirm marriage and generating to be from the devil So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage and set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all l. 6. 10. and for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinarly used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
rather have made a fair construction of this action which their necessity renders justifiable and would be so acknowledged by any that had humanity or bowels in them then under pretence of zeal to the Sabbath thus falsly charge the innocent 8. For the note a son of man is Lord even of the sabbath day Paraphrase 8. As for the ceremonial observance of the Sabbath which you think is broken in this God never required it in cases of this nature of necessity and the like And therefore the son of man that is Christ which is here and who as he is greater then the Temple v. 6. so is the Lord also of the Sabbath and for whose service that is done which is here done by the disciples may certainly now with all reason permit them to preferre their health or life before the exact performance of the ceremonies or rest of that day 9. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath daies that they might accuse him Paraphrase 10. Is healing and doing cures on the Sabbath day one of those permitted things of which thou speakest If he should say it were this they knew would though the former would not bear an accusation in their Sanhedrim being by them at that time counted utterly unlawful 11. And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath day will he not lay hold on it and lift it out Paraphrase 11. In the smallest matter if it be but of one sheep the practise is ordinary among you now according to your present interpretations of the law if that fall into a ditch to dragge it out to save it from drowning on the Sabbath day 12. How much then is a man better then a sheep wherefore it is lawful to doe well on the sabbath daies Paraphrase 12. 'T is therefore in all reason lawfull to work a cure on a man to perform a charitable deed of saving life c. 13. Then saith he unto the man Stretch forth thy hand and he stretched it forth and it was restored whole like as the other 14. Then the Pharisees went out and held a councell against him how they might destroy him Paraphrase 14. the Pharisees joyning with the Herodians either prefects of Herod the Tetrarch or a sect called by that name See note on c. 16. a. and c. 22. b. went and debated in counsel and resolved to charge a capital crime against him and so to have him put to death 15. But when Jesus knew it he withdrew himself from thence and great multitudes followed him and he healed them all Paraphrase 15. to avoid this danger as c. 4. 12. he went with his disciples to a private place the sea of Galilee Mar. 3. 7. yet great multitudes from Galilee and from Judaea and from Jerusalem and from Idumaea and beyond Jordan and of those that dwelt about Tyre and Sidon Mar. 3. 8. and of all quarters round about that place 16. And charged them that they should not make him known Paraphrase 16. And he commanded that this should not be celebrated proclaim'd abroad that no acclamations should be used toward him desiring quietly to discharge his office of doing good and healing without more notice taken of him and consequently more contestations with the Pharisees who he saw would not be wrought on by him but desired only matters of accusation and advantage against him v. 10. even to put him to death v. 14. 17. That it might be fulfilled which was spoken by Esaias the prophet saying 18. Behold my servant whom I have note b chosen my beloved in whom my soul is well pleased I will put my Spirit upon him and he shall shew note c judgement to the Gentiles Paraphrase 17 18. By all which actions of his humility and aversation of glory on one side and on the other his receding and not contending with those that would not acknowledge him and the Spirit or power of God in his miracles but continuing to preach the Gospel and heal diseases by the sea of Galilee Mar. 3. y. even to the meanest parts and people of them v. 15. when the principal Jewes resisted him was fulfilled that prophecy Isa 42. 1. of the Messias to this sense Behold the Messias who is very obedient to all my will whom I have loved and preferred before all others to execute this great office and to that end sent down my spirit on him And he shall carry forth or propagate the law of living well the will of God in the Gospel unto the Jews in Galilee and in the heathen cities of Tyre and Sidon c. bordering round about 19 He shall not strive nor cry neither shall any man heare his voice in the streets Paraphrase 19. He shall not set forth himself or his regal power as kings are wont to doe magnificently with a noyse or tumult or proclamation before them in the streets calling all in question that doe not presently acknowledge them but shall come in an humble and lowly manner And 't were strange that he should be despised by us for that it being meerly for our sakes that he hath put on this condition this humble guise is the fittest for the office which he means to exercise that being all mercy to the weak c. 20. A note d bruised reed shall he note e not break and smoaking flax shall he not quench till he send forth judgement unto victory Paraphrase 20. Those that have fallen as long as there is any hope left in them he will not deal with rigidly but very mercifully being desirous to plant the Gospel that is Evangelical righteousnesse compleatly in the world 21. And in his name shall the Gentiles trust Paraphrase 21. And though the rulers and Pharisees doe not yet the Jewes of the Gentile cities Tyre and Sidon c. shall lay hold on him Thus they did v. 15. compared with Mar. 3. 8. and this is by Esaiah call'd waiting for his law c. 42. 4. willingly receiving and giving obedience to him 22. Then was brought unto him one possessed with a Devil blind and dumb and he healed him insomuch that the blind and dumb both spake and saw Paraphrase 22. whom the devil had cast into a disease which deprived him of speech and sight 23. And all the people were amazed and said Is not this the son of David Paraphrase 23. The Messias that was so oft foretold and expected to be born of the family of David and so he that shall deliver us and reign over us 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by note f Beelzebub the Prince of the Devils Paraphrase 24. The ruler of the Devils which consequently is able to cast out
Angel of the Emperors giving up their names unto Christ See more of this word note on Jo. 20. b. Ro. 16. b. 2 Cor. 5. c. V. 20. Blessed are ye That the Beatitudes here repeated are the same which are mentioned Mat. 5. there is little cause of doubting though whether they were but once delivered only in the Sermon in the Mount or whether again repeated in some other Sermon to other auditors it is uncertain That there is some variety in the words as also in some other places some light differences between this and the other Gospels seems to be caused by S. Lukes writing his Gospel by short Notes which he had received from those which were present being not an eye-witness or ear-witness himself see c. 1. 3. and Note on the title of S. Matthews Gospel From whence it followes that these words in S. Luke are to be interpreted according to the importance of those in S. Matthew who sets them downe more fully And accordingly by the poore here must be understood the poor in spirit there by the hungry here those that hunger and thirst after righteousness there as the words of an Epitome are to be interpreted according to the sense of the entire copy before it was thus contracted V. 22. Separate That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate denotes the first sort of Excommunication among the Jewes there is no doubt That they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remotion or separation to the distance of four paces for thirty dayes and that though not totally yet in that degree from civil and domestick and sacred commerce there being a gate into the Temple call'd the Gate of mourners by which these were to enter to discriminate them from other men And that Hebrew word cannot be more literally rendred in Greek then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This did lay a reproach on him that was under it and therefore that which is here added of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach you may perhaps be but an appendix or consequent of that But then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out your name as evil seems to referre to an higher degree that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema For there is an Hebraism in that phrase The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name signifies no more then person so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Act. 1. 15. is so many men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your persons you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalous offensive abominable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ashamed somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abominate sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be evil or wicked Gen. 34. 24. Esdr 4. 12. and so to cast out your names as evil will signifie to cast out as wicked shamefull abominable persons a denotation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the total casting out and that with reproaches curses and execrations added to it such as in Moses are denounced against the greater malefactors See more of this matter Note Joh. 9. b. V. 30. Ask◠What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be worth the enquiry For if it signifie to require or demand or aske agin the Prohibition will be somewhat strange and not so agreeable either to the Context or to the duty of Liberality here prescribed that any thing but necessity should incline us to pitch on that interpretation For if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that taketh thy goods be so interpreted as to understand his forcible or involuntary depriving thee it will then be a meanes to offer up the Christian to the violence of every unjust person and oblige him never to make use of Christian judicatures or arbitrations which appear not to be forbidden the Christian 1 Cor. 6. 4 7. to gain his own again nay not so much as to challenge or make claim to it when he finds it in anothers hands Which besides that it is not agreable to any other precept of the Gospel is not at all pertinent to the businesse of Liberality that ushers in and of Charity that immediately attends these words Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that taketh thy goods be as no doubt it ought interpreted of borrowing or receiving by way of loane then the not-demanding or asking them again makes that loane all one with a gift and so the same that had before been said only an addition of a fraud in him that borroweth and payeth not again The surer way then of understanding these words aright which are a double rule for our Charity regulating both our gifts and our loans both speciall charities and distinctly mentioned in the Scripture Ps 112. 5. the good man is mercifull and lendeth and Ps 37. 26. the righteous is ever mercifull and lendeth and Ecclus. 29. 1. he that is mercifull will lend to his neighbour will be to observe the force of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greek Translators of the Old Testament particularly in the book of Nehemiah where it frequently occurres for exacting of usury and where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usuram exigentes is rendred simply by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exact without any Substantive added to it and so the Greek noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exacting signifies there the requiring of use So 2 Mat. 4. 27. that which is rendred required it most probably signifies the receiving use the period being best rendred thus As for the mony c. he put it not into any good course but Sostratus took the use of it for unto him belonged the managing of the monies According to which notion the Translation here will be very agreeable and the sense commodious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that receiveth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taketh by force but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive by way of loane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require no usury of him lend freely to the poor borrower without taking or requiring use of him which being here a precept of charity and mercy from the rich to the poor may not so be interpreted as to bind the poor to do the same to the rich or any to any but the poor as indeed the every one that asketh to whom we are commanded to give is not to be extended to the covetous craving rich but to the distressed destitute poor man and obligeth him that is able not who is not able to give V. 35. Hoping for nothing again The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before ver 34. may seem to signifie proportionably to that hoping for a returne of kindnesse from him to whom kindnesse hath been shewed and so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 24. signifies no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉
thence in the end of that verse where he saith that the words which he spake unto them were spirit and life the meaning must be that Christ spake not of a carnal grosse but an immaterial spiritual eating that is receiving and laying up his doctrine in their hearts and souls and amending their lives by it which is also the true durable profitable eating farre beyond the corporeal external as Christ and his doctrine are the true Manna v. 55. so Ioh. 4. 23. the true worshippers shall worship the Father in spirit that is the service and worship of God now under the Gospel shall not consist in the external legal performances but extend to the heart and soul those duties of real purity and piety which were typified by those legal shadows So when the Spirit signifies the Gospel as that is opposed to the Law under the title of the flesh Gal. 3. 3. and in many other places this is taken by Analogie from that acception of the spirit for the soul as that is the principle of life and that an inward principle These are the more obvious acceptions of the word which belong to most of the places where the word is used and in most of them the Context will readily determine to which In some few other places it is used in a different sense and notes 6tly a way of dispensation or oeconomy a disposition or course of things as when the Law is called the spirit of bondage Rom. 8. 15. that is the way of dealing with men as with servants as it was with the Jews and on the other side the spirit of Adoption the more ingenuous way of dealing as with sons now under the Gospel And so here when they would as Elias had done have called for fire on the Samaritans Christ tells them they know not of what spirit they are that is they considered not under what dispensation they were Christ came to save c. the course or way of proceedings which the Gospel brought in or was meant to teach men was very distant from that which had been observable in Elias under the Old Testament and consequently they must not do as Elias had done Christ came to infuse and teach by his example and sermons an higher charity even to enemies and rejecters of Christ himself then was thought necessary before They that rejected and scoffed at a Prophet then the Prophet had commission to destroy them and accordingly without farther admonitions calls for fire from heaven to devoure them presently But they that refuse and crucifie Christ are by him prayed for and are by his command yet farther to be preached to and if possible brought to repentance and according to this example so are all Christians to conform themselves and if they do then are they said to be of Christs and not of Elias's kind of spirit of the Evangelical dispensation or oeconomy So 1 Pet. 4. 14. If ye be reproached for the name of Christ c. the Spirit of God that is the same way of oeconomy which was used toward Christ incarnate resteth on you is used among you 7thly It signifies affection temper disposition of any which is a sense lightly varied from the former so Luk. 1. 17. the spirit of Elias is that temper affection zeal that was observable in Elias So 1 Joh. 3. 24. By this we know that God abideth in us by the spirit that he hath given us that is by our having the same temper the same affection which is so observable in God that is that of charity to our brethren v. 23. That this is the meaning appears by comparing it with ch 4. 12 13. If we love one another God abideth in us c. by this we know that we abide in him and he in us because he hath given us of his spirit So Rom. 8. 9. Ye are not in the flesh but in the spirit that is in the former notion of the spirit for that inward purity and obedience required under the Gospel ye must live pure spiritual lives without which there is no pleasing God v. 8. if so be the spirit of God dwelleth in you that is if the sacred Evangelical temper of which we have the precepts and pattern in Christ continue among you But if any man have not the Spirit of Christ that is if that temper so observable in Christ be not at all discernible in you ye are none of his ye cannot pretend to be Christians or expect to enjoy the priviledges of such and v. 11. If the spirit of him that raised up Jesus dwell in you that is if that divine Godlike temper be constantly in you he that raised up Jesus from the dead that is God will also quicken your mortal bodies give even these mortal bodies of yours a joyful resurrection by his spirit dwelling in you that is by the power of that same Spirit that raised Christ if ye be now animated and quickened by that if that divine temper of his continue in you So v. 14. being led by the Spirit is living according to the pattern set before us by Christ And so the spirit of fear and of power and love c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity and of courage and constancy and adherence to Christ such as was exemplified to us in Christ in declaring and asserting his Fathers will on the otherside In the Old Testament 't is farther used sometimes for skill and abilities Exod. 28. 3. the Spirit of wisdome to make Aaron garments and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome and in understanding and in knowledge and in all manner of workmanship Sometimes for zeal as 1 Sam. 11. 6. where the Spirit of God came upon Saul and his anger was kindled greatly Sometimes for a Commission to an office or employment as Iudg. 3. 10. the Spirit of God came upon Othniel that is he received mission from God and he judged Israel So upon Gedeon ch 6. 34. and on Ieptha ch 11. 29 and on Samson ch 13. 25. but this still joyned with extraordinary abilities for the discharge of the office and with particular incitations to some extraordinary things which might testifie to men this their Commission from God or to themselves that they are thus designed and qualified for it As appears by Sampson c. 14. 6. where the Spirit of the Lord coming mightily upon him denotes the strength which God gave him to kill the Lion and that an essay of what he should be able to do to the Philistines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses and puts it upon the Seventy 't is apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people together with abilities to discharge it see Deut. 34. 9. which is there communicated by God to the Seventy as it follows and they shall
speech must not be that his time of working miracles was not yet come but either that it was not yet the fittest point of time to do this particular miracle but 't would be more fit because more beneficiall when the wine was quite spent or else that 't was not yet his time to do his miracles so openly and publickly as Mary seemed to believe and his kindred after insist on c. 7. 4 but Christ frequently provides against for what reasons see Mat. 8. b. To this latter the circumstances of the Context considered all together doe most encline And accordingly the result is that though he meant to work this miracle yet he would doe it more privately so as it should appear to none of the Guests or to the Bridegroom or to the Ruler of the feast but only to the waiters and his own disciples and mother that came along with him This is manifest by the event for ver 9. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is only a form of repressing as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
Gentiles The Jewes were dispersed before this time in severall places among the Gentiles some in Europe others in Asia those in Europe had their chief assembly at Alexandria and there the Septuagints translation of the Bible into Greek was in use and thence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion of the Hellenists And of these there were many also in Jerusalem which used the Septuagints translation being thus skilled in the Greek tongue and these living not in Greece are yet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 1. Hellenists because they used the Greek language and the Septuagints translation whereas others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews see Note on Acts 6. a. The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues Of these two dispersions see Rev. 12. 14. V. 37. The feast This feast was the feast of Tabernacles and that is sometimes by the Hebrews called without any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast as in Cod. Middoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry a vessell of water through them that is through the water gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrifice of the feast and Joma c. 2. § 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast there was in the hand of one a pot of water for so that Rabinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Athenaeus l. 2. signifies a sort of pots so called saith he from the name of a King Seleucus now it was the custome in that feast of Tabernacles to offer up water unto God to denote the blessing of rain which they then prayed for as of speciall use against the approaching seed time as at the Passover they offered an Omer to obtain from God his blessing on their harvest and at Pentecost their first-fruits to obtain from God his blessing on the fruits of the Trees see Rab. Levi ben Gersom on 2 Sam. 23. 16. These waters which they thus offered they drew out of Siloah and brought them into the Temple with the sound of the Trumpet and offered them with singing of voyces and instruments And in relation to these customes of the Jewes at that feast Christ here is said to have cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voyce supplying the sound of the Trumpet a voice of proclaiming as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but severall variations of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying If any man thirst c. taking occasion from their custome of drawing water out of Siloah to excite the people to fetch and draw from him as from a true fountain all the gifts of the Spirit which may tend to the fitting them for a divine heavenly plantation V. 38. Out of his belly It was ordinary at fountains or springs of water to build receptacles or vessels of stone or wells and in the midle thereof that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly here and in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7. 20. to have pipes or cisterns Prov. 5. 15. through which the water passes and comes out by Cockes c. And thus shall it be with every believer he shall be so filled with the Spirit of God as a spring of water that it shall out of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one Mat. 12. 40. and both answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break forth continually into his actions V. 49. This people which knoweth not the law Among the Jews there were 1. the Doctors of the Law the wisemen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings and law being all one both equally the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the book of the Law by which the Syriack render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wholy writings 2 Tim. 3. 15. the expounders of the Scripture and 2 ly studiosi legis those that studied the law disciples or as the Hebrews called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scholars of the wisemen and such an one they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion of wisemen who is not yet a Rabbi or teacher cannot be called Doctor noster excellens our excellent Doctor but the next degree to one one of the sons of the Prophets or as the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions Ezech. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren that is such as are of the same society or fraternity with the excellentissimus doctor noster and 3 ly the people of the earth the illiterate man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the many and these are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this rout or multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which knoweth not the law V. 52. Out of Galilee ariseth no Prophet That Galilee was vnder a reproach among the Jews appears c. 1. 46. And as there 't is said that no good could come out of Nazareth so here that never any Prophet came out of Galilee But upon search it seems to appeare that the Pharisees here were too large in their observation of reproach for though it happened not often yet of Jonah we find that he was of Gath Hepher 2 King 14. 25. that was a town of the Tribe of Zebulun Josh 19. 13. and consequently in Galilee Isa 9. 1. and this Jonah prophesyed in the time of Joash when he was oppress'd by the Syrians that by his son Jeroboam the kingdome should be delivered out of their hands 2 King 14. 25. 26. and was afterwards sent to Nineve Jonah 1. 1. V. 53. And every This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery are wholly omitted in many ancient copies S. Chrysostome leaves it out so doth Nonnus and Theophylact and the Syriack interpreter and Euthymius saith that none of the ancients have taken notice of it in their expositions of the Gospel Maldonate who strives for it to make good the Trent Canon doth yet confesse that of all the Manuscript Greek copies none have it but only one with Leontius's Comment and that in that also it is dash'd out with a pen and omitted by the Commentator that it is not in the most ancient copy of the Vaticane that none of the 23 authors in the Catena mention it And in the end of the third book of Eusebius Eccl. Hist we have these words speaking of Papias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath related another story of a woman accused to Christ of many sins which the Gospel according to the Hebrews contains implying it not to be in any of the four Gospels Other later
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
and skill in the Scriptures of the old Testament see v. 28. 25. This man was instructed in the way of the Lord and being servent in the Spirit he spake and taught diligently the things of the Lord knowing only the baptisme of John Paraphrase 25. This Apollos had been instructed in the Gospel and being in respect of knowledge not so perfectly instructed in all things as yet see v. 26. yet being very zealous in the way wherein he was entred he began to preach the Gospel among them out of the Prophets instructing them in the Christian doctrine very truly and agreeably to the rule taught by the Apostles as farre as his instruction went and this before he was baptized with the Christian baptisme being only received by John to the believing in him that was to come so as the Ephesian disciples c. 19. 2. 26. And he began to speak boldly in the synagogue whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of God more perfectly Paraphrase 26. And he entred into the synagogue of the Jewes and there publickly confidently see note on Joh. 7. a. preacht the Gospel And Aquila and Priscilla hearing that what he preached was all true but yet wanted somewhat of that knowledge which they had attained to he having never ascended above John's baptisme but they higher they communicated it unto him 27. And when he was disposed to passe into Achaia the brethren wrote note d exhorting the disciples to receive him who when he was come helped them much which had believed through note e grace Paraphrase 27. the Christians there exhorted him to goe and wrote to the Church of Corinth and all Achaia commendatory letters by him And he when he came thither did a great deal of good among them farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith 1 Cor. 3. 6. 28. For he mightily convinced the Jewes and that publickly shewing by the Scriptures that Jesus was Christ Annotations on Chap. XVIII V. 5. Pressed in spirit That which is in the ordinary printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the two great MSS. that of the Kings Library that was sent from Constantinople and the Gr. and Lat. one at Cambridge sent them by Theo. Beza And which of these is the most probable reading is not easily defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be press'd or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be press'd or held with fear Job 3. 24. and Luc. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jeremy to be held fast by wine to be overcome by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intangled or held fast which as it really notes being in the power of another so it may be applied to sorrow or any other passion as well as to fear and peculiarly to sorrow So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. is used for anxiety and 2 Cor. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anguish of heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I streightned or pained Luc. 12. 50. And thus according to the nature of the word it may be proper enough for the place with which soever it be joyned If with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 't is either his own spirit or the Spirit of God If his own then it may signifie him to have had some such extraordinary sorrow or grief upon him to think of his obdurate impenitent countreymen to whom he was then preaching with very little success And so of Apollos we read v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he burned in spirit as when David saith his heart was hot within him and at last he spake with his tongue And so if the Spirit of God then 't is that he was stirr'd up carried or incited by God by revelation But 't is most ordinary for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy to be prefix'd to the word Spirit when 't is taken in this sense as c. 16. 6. and so this last is not so probably the meaning so likewise if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speech it will then signifie no more then that he spake very earnestly and that is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following he testified and earnestly insisted on it and prov'd that Jesus was indeed the Messias which the Jewes denied That this may be the meaning appears not improbably by another parallel expression ver 28. for there as Apollos was doing the same thing that Paul here earnestly labouring to convince the Jewes that Christ was the Messias so the expression peculiarly belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did publickly with intention or earnestnesse of speech convince the Jewes demonstrating by the Scriptures that Jesus is the Christ Where the force and power of his speech and arguments contained in it was that which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what hath been said may be added that the antient Greek and Latine MS. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse hath annexed these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having had much speech and interpreted the Scriptures which as it makes it more fully parallel with that of v. 28. so it enclines to the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech not spirit V. Had a vow The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had a vow here is not to be referr'd to Paul but to Aquila for with his name is conjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. shaving his head without so much as a comma between in some printed copies And it is not improbable that when it is said v. 19. that Paul went to Ephesus and left them there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should not denote Ephesus to which but Cenchrea from which he came for why should his leaving them at Ephesus be immediately subjoyned to his coming thither and this on this occasion to purifie himself and to be shaved to which some stay at least seven daies was necessary This vow was without all question the vow of the Nazarites among the Jewes Num. 65. which was not alwaies for life but sometimes for a determinate time wherein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not suffer the razor to come upon them but when that time was past then one part of the vow was to be shaved v. 18. and to offer up the haire called the haire of his separation to put it in the fire which is under the sacrifice of the peace-offerings and accordingly here is shaving himself for he had a vow But because
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before â—arried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâ—ed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivâ—rsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
What is it that thou hast to tell me 20. And he said The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel as though they would enquire somewhat of him more perfectly 21. But doe not thou yield unto them for there lie in wait for him of them more then fourty men which have bound themselves with an oath that they will neither eat nor drink till they have killed him and now they are ready looking for a promise from thee 22. So the chief captain then let the young man depart and charged him See thou tell no man that thou hast shewed these things to me 23. And he called unto him two Centurions saying Make ready two hundred souldiers to goe to Caesarea and horse-men threescore and ten note b and spearmen two hundred at the third houre of the night Paraphrase 23. Captains of two bands and bid them have their bands in readinesse and take to their assistance 70 horse-men and a guard of two hundred men to watch and ward to go to Caesarea Stratonis an haven town see Note on c. 18. c. presently after nine of the clock that night 24. And provide them beasts that they may set Paul on and bring him safe unto Felix the Governour Paraphrase 24. a horse or mule for Paul to ride on 25. And he wrote a letter after this manner 26. Claudius Lysias unto the most excellent Governour Felix sendeth greeting 27. This man was taken of the Jewes and should have been killed of them then came I with an army and rescued him having understood that he was a Roman 28. And when I would have known the cause wherefore they accused him I brought him forth into their Councel 29. Whom I perceived to be accused of questions of their Law but to have nothing laid to his charge worthy of death or of bands Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law which had not yet set out any decree against Christians 30. And when it was told me how that the Jewes laid wait for the man I sent straightway to thee and gave commandement to his accusers also to say before thee what they had against him Farewell Paraphrase 30. also gave order to his accusers to appear before thee and implead him 31. Then the souldiers as it was commanded them took Paul and brough him by night to Antipatris 32. And on the morrow they left the horse-men to goe with him and returned to the castle 33. Who when they came to Caesarea and delivered the Epistle to the Governour presented Paul also before him 34. And when the Governour had read the letter he asked of what province he was And when he understood that he was of Cilicia Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour 35. I will hear thee said he when thine accusers are also come And he commanded him to be kept in Herods judgement hall Paraphrase 35. secured in the hall called Herod's hall Annotations on Chap. XXIII V. 9. A Spirit or an Angel Of the four severall wayes of Revelations which were among the Jewes these are confess'dly two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice from heaven brought by an Angel by which any thing was made known to them The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim under the first Temple the twelve stones in the pectoral of the high Priest which was called hoschen judicii the irradiation of which foretold many things to the Jews This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle which saith he ceased to shine 200 years before he wrote Of which see Suidas in the word Ephod and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy which under the second Temple after the death of Haggai Zachary and Malachi was taken away This was of two sorts either in time of sleep by way of dream or when they were waking by casting them into a trance or extasie where by way of vision they saw some body saying this or that to them or else seeing no shape onely heard a voice Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams and seeing of visions as that other of the holy Ghost in the phrase pour out my Spirit Many examples of the vision or trance we have here in this book of Ananias Act. 9. 10. and of Saul v. 12. of Cornelius ch 10. 3. and of Peter ver 10. and of the dream also called a vision by night which was seen by Paul c. 16. 9. and again ch 27. 23. where an Angel appeared to him in a dream and the Lord c. 23. 11. as to Joseph Maryes husband Mat. 1 As for that of the holy Ghost which belongs to this place it is thus defined by the Jewes that a man being awake and in his full senses speaks and acts like another man but the Spirit of God or Spiritus excelsus excites him and suggests unto him words which he shall say as in that of Christ to the Apostles Mar. 13. 11. 't is not you that speak but the holy Ghost the interpretation of the dabitur in illa hora it shall be given in that houâ—e which went before Three of these four waies of Revelation the Jewes resolved to be abolished at this time that of the Vrim and Thummim with the first Temple that of Prophecie with Malachi and that of the holy Ghost in the second year of Darius as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost onely they did according to the prophecie of Joel expect that it should return to them again in those daies and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit hath spoken to him and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the word Angel as indeed it was when he heard a voice from heaven delivered out of thunder Saul Saul c. Though 't is possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him V. 32. Speare-men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learn'd from Phavorinus who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard and so H. Stephanus Satellites Stipatores to the same sense Thus called saith Meursius quòd maleficis manum injicerent eósque apprehenderent carceri mancipatos ad supplicium producendos custodirent because they apprehended or laid hands on Malefactors which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands and indeed so the Kings MS. reads here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
〈◊〉 according to the flesh must signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. in like manner as found and justified import the same And this again is evident by the Lawes of reasoning For this second verse being by the For in the front evidenced to be the proof of what was set down in the first and this proof being in form of an hypothetical syllogisme thus If Abraham were by works justified before God then he hath matter of boasting before God But Abraham hath not any matter of boasting before God Therefore he was not justified by works it must follow necessarily that this conclusion Abraham was not justified by works was the same with that which was set down in other words v. 1. or if not of the same latitude and extent with it was comprehended as a part under it Which it cannot be unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works be either of the same force directly or the latter contained in the former Any greater though never so small difference that should be admitted being of necessity to affix four terms to the Apostles syllogism and so to evacuate all force in his argument From hence it follows that the way of discerning what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works will be the most probable means of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And this we have from v. 4 5. in these words To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is reckoned for righteousnesse Where it is evident that working is that to which reward is by debt or just wages to be adjudged and that in opposition to Gods reckoning of grace or favour and justifying the ungodly From whence it follows that being justified by works in this place in S. Paul's and not S. James's dialect signifies that innocence of the former life and those eminent performances wrought by a mans self that may challenge from God as due unto them God's acquittance and special reward without any intervening of pardon as to an offender or of grace in giving him any thing that is not perfectly due to him Whereas on the contrary Gods imputing righteousness without works ver 6. is Gods pardoning graciously the sinnes that the man hath been guilty of viz. upon repentance and reformation which he might most justly have punished v. 7 8. and rewarding some mean imperfect act or acts of fidelity or obedience in him which could no way challenge impunity much lesse such a degree of reward did not God out of meer mercy thus improve and enhanse the value of them So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are the mans own performances first blamelesse in not sinning and then meritorious as the eminent difficulty of the commands wherein his obedience is tried and exercised is apt to enhanse the value of them and he that were supposed to be justified by them must 1. have lived blamelesly all his former life and then have done eminent rewardable actions also at least the former of these And Abraham having been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner v. 5. having lived in Idolatry for some time and all that he did upon which he was justified Gen. 15. 6. being but obeying Gods call Gen. 12. 4. and believing his promises Gen. 15. 5. it is clear he was not nor could be thus justified but only by the way mentioned by the Psalmist Psal 32. by God's forgiving covering not imputing of sinne And so this must be the meaning also of his not finding according to the flesh viz. being not justified by any thing in himself abstracted from the mercy and gracious acceptance of God Thus Rom. 9. 8. the children of the flesh are opposed to the children of the promise and signifie literally Ismael that was begotten by the strength of nature as Isaak was a work of Gods promise and speciall mercy and mystically the Jewes considered with their own performances whereby they expected Justification without any respect to the pardon and mercy of Christ And thus Gal. 4. 29. Ismael is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born according to the flesh and Isaak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit in the same notion the Spirit and the promise signifying the same thing in that place as appears by v. 28. The words being thus interpreted are a confutation of one part of the objection of the Jewes against the Apostles practice of preaching the Gospel to the Gentiles viz. that taken from the sinnes of the Gentiles which here by the example of Abraham is proved to be of no force against their justification they being as justifiable as Abraham a sinner was by Gods free pardon of sinnes past upon forsaking of them And this is insisted on and proved in the eight first verses In the ninth verse the Apostle proceeds to the confuting the other part of their objection see Note b. on the Title of the Epistle viz. that if the heathens would be capable of any part of the benefit of God's promise they must then be Proselytes of their Mosaical convenant or righteousness be circumcised c. Which again is proved false by the example of Abraham who was justified before he was circumcised and before the giving of the Law by Faith not by Circumcision by Gods pardon and mercy not by any legal performances The only matter of doubt and uncertainty is whether these objections which are thus in the insuing chapter confuted were both proposed in the first verse for if they were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. will not be of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh but contained under it as a part under the whole or whether the first only were there comprehended and the second severally subjoyned v. 9. The latter of these seems most probable and accordingly the explication of the Chapter hath proceeded though if the former were true it would be of no greater concernment then only this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh should referre to Circumcision and Mosaical observances as well as to the blamelesse and meritorious performances wrought by a mans own natural strength abstracted from God's pardon and favourable acceptance V. 17. Before him The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily observed and must be fetch'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is used Gen. 2. 18. where God faith he will make Adam an help we render it meet for him and the vulgar simile ci like or agreeable or answerable to him where the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him or on the side of him or answerable parallel to him And to this Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears exact proportion the word 〈◊〉
which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
clear we have not yet attained to and also from death it self by the resurrection of the body 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in Gods time yet this we have as yet no possession of save onely in hope which according to the nature of it is of things not presently enjoyed for vision or possession excludeth hope 25. But if we hope for that we see not then do we with patience waite for it Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us being confident that in God's time we shall be though yet we are not rescued out of them 26. Likewise the spirit also helpeth our note n infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Paraphrase 26. And for the fortifying and confirming of this hope and this patience in us even in the time of our greatest present pressures we have this advantage from Christ now in the Gospel his spirit that raised him from the dead and will raise us v. 11. intercedes and prayes for us at the right hand of his father where he alwayes maketh intercession for us that not what is most easie but most advantageous may be sent us And so though according to the notion of things under the law temporal felicity was a very considerable thing and affliction in this world an expression of God's wrath now under the Gospell there is a speciall kinde of provision made by assuring us that God knows best what is for our turns and consequently that when we pray but know not our selves what is best nor consequently what we ought to pray for particularly health or wealth or honour then Christ joynes his helping hand to ours joynes his all-wise and divine prayers for that which he knows we most want to our prayers and so helps to relieve us in all our distresses not by rehersing or reciting all our particular requests and inforcing them upon his father but which is far more for our turnes presenting unto him our general wants interceding yea more then interceding for us even powerfully bestowing those things which are truly best for us though oft-times they be least for-our palates at the present 27. And he that searcheth the heart knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Paraphrase 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly understands also the desire and intention of the spirit of Chrâ—â—◠〈…〉 heed of its being articulately formed in words viz. that interceding for all holy men it askes for them all those things that tend to the making them better whatsoever God likes and thinks best for them not what they like themselves and this immediately God grants to us whatsoever it is sometimes tribulations and afflictions as the most proper and agreeable for us 28. And we know that all things work together for good to them that love God to them who are the called note o according to his purpose Paraphrase 28. And accordingly this we know and finde that all things that doe come to pass or befall them that sincerely love God those that cordially adhere to him or that according to the purport of the Gospell are received and favoured by him see Rom. 1. 6. and note on Mat. 20. c. doe by the gracicious disposition of God concurre and cooperate to their advantage which sure is a signe that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Sonne that he might be the first born amongst many brethren Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man by some generall permission onely of God but as his special decree and choice for us For all whom God hath foreapproved and acknowledged for his according to the purport of the Gospell whom he knew as a shepheard doth his flock Joh. 10. 14. that is the lovers of God so favoured by him v. 28. and c. 11. 2. those he hath also foreappointed to suffer 2 Thess 3. 3. after the manner of Christ Phil. 3. 10. that they might be like unto him as younger brothers unto the elder Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances and to glory v. 18. just as he himself hath done before them 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Paraphrase 30. And those whom he hath thus predetermined to sufferings those he hath accordingly called to suffer actually 1 Pet. 2. 21. and those whom he hath thus called to suffer those upon such tryals sincerely past he justifieth or approveth of commendeth and pronounceth them sincere and those again he either hath or certainly will reward with eternall glory 31. What shall we then say to these things If God be for us who can be against us Paraphrase 31. What difficulty then can there be in all this what matter of doubt but that it will go well with us For if God be a friend all tends to our good which was the thing to be proved v. 28. and is proved convincingly v. 29 30. by an argument called by Logicians Sorites 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Paraphrase 32. For he that parted with his own Son in his bosome and delivered him up to dye for our sakes how is it possible that he should not complete that gift by bestowing all other things that are profitable for us and either afflictions or deliverances from present pressures as he sees them most for our reall advantage 33. Who shall lay any thing to the charge of God's elect It is God that justifieth Paraphrase 33. Who shall produce any accusation against those whom God doth approve of This the Jewes did most bitterly against the Christians and especially against Saint Paul the Apostle of the Gentiles judging them for breakers of the Law c. c. 2. 1. and c. 7. 2. 'T is certain that God hath acquitted them 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Paraphrase 34. And then who dares be so bold as to condemne them As for us whatever
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
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
she is happier if she so abide in my judgement and I think also that I have the spirit of God Paraphrase 40. But 't is more for her earthly advantages to continue unmarried and more convenient toward the serving of God without distraction v. 35. according to my judgement and I think the spirit of God guides me in making this judgement though I have no expresse precept for it Annotations on Chap. VII V. 3. Due benevolence What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best conjectured by the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 21. 10. mentioned after food and clothing that must not be denied the wife The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying with her the Hebrew word also signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence which is therefore here used as a modeâ—â—er word in stead of the other the Syriack reades the love which he owes and some other Greek copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due honour or worship which perhaps is the ground of the use of the word worship retained by our Church in the form of marriage meaning that kindnesse which is here said to be due unto her but the Kings MS. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely all that by vow of marriage is due unto her V. 5. For your incontinency What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best guess'd by the Context where the reason of the advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man and the wife to accompany together being this that the devill tempt them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the occasion or advantage that the Devill takes hold of to tempt must signifie their want of ability to contain Not that it signifie incontinence for that is a sin against the marriage vow and will not agree with the Context which supposes no such sin but I say a want of ability to contain or abstain any longer from the lawful pleasures of marriage as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath himself in his power his own command and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. they that have not the command of themselves so as to live chastly without marriage and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary inability to contain which inability or weaknesse is an occasion of temptation and will be an advantage also to the tempter by which when he tempts he may be most probably able to overcome V. 6. Permission That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie advice or counsell will be gathered from the Grammarians Hesychius and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving counsell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are perswaded by advice or counsell And then the plain importance of this verse is that in respect of the contrary dangers of fornication c. v. 2 5. he generally gives his advice that men should marry c. v. 2 3. Yet for this he is far from giving any command or laying obligation on any For if upon experience and long tryall there be no fear of those dangers then his advice is to live unmarried For so he had said v. 1 that it is good for a man not to touch a woman and again he subjoyns it ver 8. that it was good for them to continue as he was himself that is in single life And so each of these marrying and not marrying is according to severall circumstances matter of counsell but neither absolutely of precept If there be danger of fornication then it is his advice that for the avoiding of that marriage be chosen v. 2. and to the same purpose rather let them marry then burn v. 9. And because every man hath not the gift of Continence and it is not presently discerned who hath therefore in generall speaking and as farre as belongs to those who doe not discern that they have this gift the contrary danger is so strictly to be avoided that the Apostles advice though not command is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men and women generally v. 1. betake themselves to that safer course But this still far from any universall precept for in case security from that danger of fornication be otherwise to be had then the Apostle's counsell and advice is to follow his example v. 7 and 8. and either in Virginity or Widowhood to remain unmarried That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I will or would not that he commands or prescribes that but that in case a man hath the gift of containing he preferres the single life For the Hebrewes for want of a word in their language to denote Comparative degrees use Positives in stead of Comparatives and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will signifies here to wish rather or to be more willing to preferre or recommend as better And that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is good both v. 1 and 8 and 26 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better or more eligible if that circumstance of the contrary danger doe not hinder it or outweigh on the other side Of this speech of the Apostles concerning Marriage it is Tertullian's saying lib. De monog am Dixit hoc Apostolus indulgens non praecipiens What the Apostle here said he spake by way of indulgence not by way of command rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indulgence according to that other notion of the word whereby it signifies pardon or forgivenesse of a fault and so saith hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes pity or mercy Thus it is possible Tertullian might interpret the place being by the Montanists infusions somewhat unkind to marriage But against this the Apostle's words are plain even when he advises single life as best at that present If thou marriest thou hast not sinned v. 28. And in this place the Context is no way favourable to that notion For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let every man have his own wife c. ver 2. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them marry ver 9. in case of the forementioned danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of fornications and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they have not command over themselves see Note b. is certainly more then this even a free concession of marriage to all and in case of that danger an advice and counsell also To which purpose it is observable that as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ver 25. where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies advice or counsell and not onely permission or indulgence appears by the consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 26. I think this is good that is as was said better for the approaching instant distresses and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and being hindred from doing it then and going another way viz. by Troas c. 2. 12. I have had a second resolution of visiting you at my going from Macedonia into Greece Act. 20. 16. 2. that so I might have been conducted by some of you toward Judaea whither I am a going with contributions to the poor Christians there 17. When I therefore was thus minded did I use lightenesse or the things that I purpose doe I purpose according to the flesh that with me there should be note b yea yea and nay nay Paraphrase 17. And though I did not come yet have my calumniators nothing to lay to my charge for this as if I did make resolutions lightly rashly and inconstantly as men use ordinarily to doe 18 But as God is true our word toward you was not yea and nay Paraphrase 18. No I assure you as God is faithfull there was no levity or inconstancy in my resolution 19. For the Son of God Jesus Christ who was preached among you by us even by me and Silvanus and Timotheus was not yea and nay but in him was yea Paraphrase 19. As little as there was in our preaching of Christ Jesus the Son of God among you which is also calumniated by some as if it were light uncertain liable to inconstancy but that most unjustly for what was preached by us there among you was confirmed by Christ himself that is by miracles wrought by his power among you 20. For all the promises of God in him are yea and in him Amen unto the glory of God by us Paraphrase 20. For as all the promises of God proposed by him are undoubtedly true so accordingly in this particular he gave us power to confirm by miracles what we taught from him and this I hope hath and will tend to the glory of God by our ministery 21. Now he which stablisheth us with you in Christ and hath anointed us is God Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us and which hath given us such testimony for the proof and confirmation of the Gospel see note on Act. 10. e. is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Paraphrase 22. Who hath as it were set his seal or signature upon us marked and secured us sealed us up for his own and already given an assurance of his future dealing with us by giving us his Spirit the gifts and graces thereof a pledge of the full promise which shall after be performed see note on Ephes 4. i. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Paraphrase 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it besides or over and above that of the spirits disposing me otherwise contrary to my resolution intimated v. 17. see Theophylact I had heard of such enormities among you that if I had then come I must have been forced to use a great deal of severity â—mong you in case my former Epistle were not obeyed of which I had not particular knowledge till I met with Titus c. 2. 13. which was at my coming to Macedonia And that was then the only reason of my forbearing that I might not be forced to exercise that Apostolical sharpnesse against you As for the other the reason of the change of his resolution is plain Act. 20. 3. 24 Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Paraphrase 24. That severity of discipline I mean that must not be look'd on as an act of dominion of designing any advantage to our selves by you see Mat. 20. 25. and note on 1 Pet. 5. a. but that which Christ hath commanded and prescribed us by that means to reform and amend to work faith and hope and rejoicing and all good things in you For by faith that is the doctrine of Christ it is that you were first brought in to the service of the true God and wherein you continue ever since and we desire you should doe so still not relying on any doctrine of ours as it differs from that Annotations on Chap. I. V 11 By the meanes of many persons The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily parallel and proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facies which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respexit signifies oftentimes respectus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de facie signifies for or in respect of and agreeable thereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from many faces here signifies in respect of many in relation to many for the saâ—es of many or in any of those formes of speech by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be rendred V. 17. Yea yea and nay nay The meaning of yea and nay or of yea yea and nay nay is distinctly this when we doe not agree or are inconstant to ourselves now yea and anâ—n nay in our words or actions Whence is that old word naucus for a light or frivolous person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is deduced by Festus The difference of this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 12. is cleared by the construction Let your yea be yea and your nay be nay that is let your words and actions accord so that the second yea and the second nay is not joyned with the first as here but as the praedicate affirmed of it whereas here the two yeas being all one and so indeed express'd by a single yea v. 18. are the Subject of the speech and the two nayes being all one again the praedicate To this agrees that proverb of the Jews The just mans yea is yea and his nay nay A third expression there is that of Mat. 5. which is in sound very near this and yet distant from it Let your communication be yea yea and nay nay that is let there be no other language but this or the like used by you in opposition to the more licentious forms of oaths there mentioned CHAP. II. 1. BUT I determined this with my self that I would not come again to you in heavinesse Paraphrase 1. And now that in stead of coming I write again I was resolved to deferre it so long till I should hear of some reformation among you that so this might not be as formerly my letters were to punish to afflict to censure you see note on 1 Cor. 5. c. 2. For if I make you sorry who is it then that maketh me glad but he that is made sorry by me Paraphrase 2. For when you are check'd or censured by me this is so farre from being pleasant to me that it is
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
of the flesh whether lusts of the flesh or fear of persecution for the Gospel to the contrary then you are neither obliged to the Mosaical performances nor to the perfect exact obedience without which the Law allowes no justification 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse Paraphrase 19. Whereas on the other side the actions that the flesh is most apt to betray one to and which you have most need to be admonished of are such as every man knows to be such and which yet your present false-teachers doe industriously infuse into you such are breaking the bands of wedlock nay making marriage absolutely a work of the devil that that perswasion may bring after it all manner of unlawfull lusts see note on 1 Cor. 5. a. which marriage might prevent 20. Idolatry note d witchcraft hatred variance emulations wrath strife seditions heresies Paraphrase 20. The sensual villanies committed in the idol-worships see note on 1 Cor. 5. i. to which the Gnosticks would bring you back and so likewise sorceries and then all the sorts of uncharitablenesse hating or maligning of others c. 21. Envyings murthers drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which doe such things shall not inherit the kingdome of God Paraphrase 21. And at length envying either the quiet or the innocence of all that will not doe as they doe and so falling into all acts of riotous and bloody malice against them together with drunkennesse and night-revells c. all which are of a most dangerous and desperate nature and will certainly deprive and exclude all that are guilty of them from the kingdome of God 22. But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith Paraphrase 22. On the contrary the duties that the Gospel requires of us are 1. love to our brethren 2. joy in doing them any good see note on Rom. 14. c. 3. study to preserve peace among all men see note on Phil. 4. b. 4. a patient bearing with the provocations and injuries of other men 3 5. a kindnesse in disposition and actions actual performance of all kindnesse to others and 6. fidelity in opposition to betraying others or inconstancy to our course 23. Meeknesse temperance against such there is no Law Paraphrase 23. Meeknesse and quietnesse of spirit in opposition to unquietnesse and sedition and lastly perfect charity either in the single or conjugal state And be you never so strict and Zealous observers of the Law that can never engage any of you to neglect these Christian virtues as many of you that pretend to be all for the Law that maintain the necessity of the Mosaical performances are yet found to doe behaving your selves so carnally in your religion and opposing all other Christians so bitterly v. 19 20 21. as if you 24. And they that are Christs have crucified the flesh with the affections and lusts Paraphrase 24. And however ye may be deceived in thus judging of the Law yet 't is certain that Christianity is directly contrary to all this the true believers or Christians have in their baptismes renounced all the desires of the flesh and accordingly must perform 25. If we live in the Spirit let us also walk in the Spirit Paraphrase 25. And they that are spiritual as the Gnosticks pretend to be let them behave themselves in all their actions Christianly and spiritually in opposition to all these carnal sins or else know that they have no right to that title 26. Let us not be desirous of vain-glory provoking one another envying one another Paraphrase 26. And not be puffed up with an opinion of themselves and the vanity of appearing to the Jewes to be great zealots and thereupon inciting the Jewes to the persecuting of the orthodox and vehemently maligning of them Annotations on Chap. V. V. 4. Become of no effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 't is compounded frustration annullation evacuation abolition and so 't is applied to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is annulled In a sense not farre from thence 't is used Rom. 7. 2. when 't is said that the husband being dead the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is discharged from the law of the husband that is receives no benefit from nor owes any obedience or observance to the matrimonial contract So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are discharged from Christ as when a servant is from the master or as a wife from the husband discharged from the advantages as well as burthens ye receive no benefit or virtue from Christ or the second Covenant all one with Christ shall profit you nothing ver 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of this verse ye have fallen from disclaimed all right or title to the Gospel or second Covenant that of Grace V. 6. Worketh 'T is not amisse in this place to set down the particular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament And to that purpose the first thing to be observed will be that there is no kind of necessity or reason to render it in an Active sense but rather in a Passive throughout these books So Rom. 7. 5. the motions of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrought or consummate or perfected in our members that is the motions and inclinations were brought to act and habite So 2 Cor. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation which is perfected or consummate by patient enduring So 2 Cor. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. death is wrought in us as it appears by the Context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are delivered to death v. 11. So Ephes 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power which is wrought in or among you parallel to Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force or act or virtue which is wrought in me So 2 Thess 2. 13. of the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wrought in you preached unto you and obtained its end or perfection to which it was designed among you believers So 2 Thess 2. 7. the mysterie of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made or wrought or as in the Present tense is in fieri agitur saith Castellio agreeably to that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prepared to enter to disclose it self to the world And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith perfected by charity so the Syriack reads it and so Tertullian Perficitur per charitatem fides contra Marcion l. 5. directly parallel to that of S. James ch 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is made perfect by works as an habite by the effects or fruits To which purpose it is observable that in Clemens Alexandrinus
the passive voice and sense Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews were those portions of land that fell by lot to any in the division of a land or estate as in the first division of Canaan Judah had his lot or portion or division Reuben his and God was Levi's lot or inheritance or possession as we call it So in like manner when in the division of the world into Jewes and Gentiles God chose the Jewes they were said to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel the Apostles who seem to be here noted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it somewhat higher then those had had the knowledge of his Will v. 9. and surely are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we v. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that hoped or believed in Christ and who as such were before others preferred to that dignity And so accordingly have all that have served God in the ministery been called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clergie by whom therefore they are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become Gods peculiar possession or portion But the Kings MS. hath not this word but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were called V. 14. Earnest The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contraxit mercatus est fidejussit to make any bargain as it signifies Gen. 38. 17. a pledge or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow This is it which in English is peculiarly called the Earnest that which confirms and assures the bargain And so the Spirit and gifts thereof after the Ascension of Christ poured out not onely upon Jewes but Gentiles is the pledge or earnest paid by God the first part of the price which he hath agreed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin to be the servants of the living God Those many other graces and rich treasures consequent to that gift pardon of sin increase of grace and at last salvation it self being the residue of the price and here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion or that which we receive in the bargain in this great purchase of Gods his work of redeeming of souls Ib. Redemption What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or possessing but the persons that are so acquired all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people for a possession or which is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people Tit. 2. 14. that is a Church of pure Christian livers which are here said to be to the praise of his glory as in the place of S. Peter That they may shew forth the power or virtues of him that hath called them out of darknesse into his marvellous light As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransoming or redeeming that is used sometimes for temporal deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming or rescuing the body out of persecutions and calamities see Rom. 8. Note l. but here for spiritual deliverance from the power of reigning sin as Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming from all iniquity rescuing from all wicked life And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then that which is mentioned of Christ Lu. 1. delivering men from their spiritual enemies ransoming them from those servile habits of sinne wherein they lived that they may serve him in holinesse c. Hereby may also appear what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of redemption cap. 4. 30. that redemption which had here been mentioned the redeeming them out of their course of sin to the service of God every one that is redeemed being his goods possession servant that bought him and so the sealing them by the Spirit to the day of redemption there is perfectly agreeable to the sealing them here by the same Spirit v. 13. to this redemption of God's peculiar people God's sending his Spirit and the gifts thereof among the Gentiles which was done at the first preaching the Gospel to them being the marking them out as God's purchase such as are to be servants of his and being so shall be accomplish'd and crown'd by him V. 15. After I heard The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that signifies to know as well as to hear and is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know And so it seems to be used in this Epistle ch 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If indeed ye have known not heard for his Apostolick Commission to the Gentiles which is the thing there spoken of was that which they to whom he had preach'd must needs known immediately and not by hearsay onely And so here their faith was a thing known by him also and not onely heard though it is also true that their growth in the faith since he was there and the evidences of their charity might be brought to him by the advertisement of others Thus ch 4. 21. If ye have heard him is if ye have known CHAP. II. 1. AND you hath he quickened who were dead in trespasses and sins Paraphrase 1. And you heathens lying like so many carcasses desperately gone in all kind of sins see note on Lu. 15. c. hath God quickned and raised to now life v. 5. all between being to be read as in a parenthesis 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now worketh in the children of disobedience Paraphrase 2. You I say that for so many years together lived formerly securely went on in the Epidemical sins of the nations the customes of the Gentiles world following the direction of your Idol false Gods who prescribed all villany in their worships that is of Satan that hath such power here below and doth still exercise his power among all that have not received the Gospel of Christ 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others Paraphrase 3. Among whom we of the Gentile Church of Rome from whence I write formerly lived and yielded our selves to those sensual sins and idol-worships which our lusts and our phansies were pleased with and so went on in those heathen customes which did universally overspread them and were born and lived
note on Gal. 2. c. 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward Paraphrase 2. Which you cannot chuse but know if you understand see note on c. 1. f. any thing of my Apostleship my commission to preach and constitute Churches among you Gentiles 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 4. Whereby when ye read ye may understand my knowledge in the mystery of Christ Paraphrase 3 4. To wit that Christ shewed to me by revelation or vision that great secret of sending the Gospel to the Gentiles of which I have said a little already in this Epistle c. 1. 9 c. by which you may discern if you read and consider somewhat of that secret or mystery which I speak of 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles till now the contrary hath been revealed as to Peter Act. 10. so particularly to me v. 3. and generally to the Apostles and others that received visions to that purpose and extraordinary gifts for the benefit and use of the Church the gifts of tongues c. on purpose that they might preach to all nations 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel Paraphrase 6. viz. That the Gentiles were to be taken in with the Jewes into the same inheritance and have part in all the pardon and grace acceptation and reward which is now made over to believers in Christ that they were to be members of Christ and so receive influences from the head as well as the Jewes that they were to partake of all the promises made in Christ and that the preaching of the Gospel to them was to be a means of all this 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power Paraphrase 7. In which work I have been made use of as an instrument God out of his free grace to me that was a persecutor being thus pleased to employ me and by the gift of tongues and miracles c. fitting me for the discharge of it 8. Unto me who am lesse then the least of all saints is this note a grace given that I should preach among the Gentiles the unsearchable riches of Christ Paraphrase 8. I I say who am the unworthiest person and most unfit for such an office have yet had this dignity this favour this commission vouchsafed to me to make known to the Gentiles this bounty of Christ's toward them in receiving them freely into covenant without those impositions of circumcision c. which were required of the Jewes A thing which could not by any clue or search have been found in the Jewish Law if Christ had not commanded and I and other Apostles received revelation to doe it 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God who as he created all things at first by Jesus Christ so hath now wrought this great work of new creation of regenerating the Gentiles calling them out of their heathen idolatries by Christ also but is now communicated to the world see note on Acts 2. d. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God Paraphrase 10. That by what is now done in the Church the very Angels may now come to know that which before they knew not the great variety of God's wise dispensing of things as in his dealing formerly with the Jewes so now in calling the Gentiles to the light of the truth and knowledge and practice of all Christian virtue 11. According to the eternal purpose which he purposed in Christ Jesus our Lord Paraphrase 11. According to that which he had before-hand decreed in Christ of the several ages of the world to dispose things after that manner that in the last age these worst of men the heathen idolaters should have Christ revealed to them 12. In whom we have boldnesse and accesse with confidence by the faith of him Paraphrase 12. Through whose mediation the Gentiles all that believe have now boldnesse given them and liberty to approach see note on Joh. 7. a. and addresse themselves to God with confidence of reception and acceptation 13. Wherefore I desire that you faint not at my tribulation for you which is your glory Paraphrase 13. And therefore I that am persecuted for this reason peculiarly because I preach to the Gentiles which the Jewes think to be unlawfull and 't is not strange they should when it was a mystery not formerly revealed to the very Angels v. 10. doe desire and pray first for my self as after he prayes for them v. 16. that I be not amated at any thing that befalls me in this cause or I doe beseech you and pray for you that you be not discouraged or stopt or amated see note on Luk. 18. a. in your course upon consideration of the sufferings that have fallen on me for your sakes that is because I converse with and preach to you or assert this dealing of God toward the Gentiles which should be rather matter of glorying or rejoycing to you 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ Paraphrase 14. For this cause I humbly beseech God daily for the sake of his dear son Christ Jesus our Lord 15. Of whom the whole family in heaven and earth is named Paraphrase 15. Through whom it is that the whole world of men Gentiles as well as Jewes see note on Col. 1. c. are now acknowledged and owned by God as children called after his name Christians received into his family upon their receiving of the faith 16. That he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the inner man Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith and wrought in you obedience to it he will also by his Spirit give you to grow in all inward strength and abilities of the soul to perform all holy duties 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Paraphrase 17. That ye may continue constant in the faith of Christ and
the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
Law was and being now perfectly old and decayed 't is not likely to live long but with the Jewish Church and Common-weal within few years within ten after the writing of this Epistle 't is sure enough to be destroyed Annotations on Chap. VIII V. 9. â— I regarded them not The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I regarded them not with that which we now find in the Hebrew there For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Hebrew copies now read ordinarily signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ruled over them which is very farre distant both from the designed sense of that place if we will judge by the Context and from the words I regarded them not as they are here recited The unfitnesse of that rendring in that place in the Prophet is visible to any reader that observes the words immediately precedent which my Covenant they brake to which these other cannot connect but rather the contrary and I ruled over them or I was their Lord. Here our English have put husband for Lord and although for and and yet farther altered it in the Margent Should I have continued an husband unto them by way of interrogation which as it makes the sense directly contrary to what it would be without the interrogation so it is a confession that that contrary sense is in the truth it which alone is agreeable to the place It is therefore farre more reasonable to consider that the words which are here recited in this Author and are exactly agreeable to the Context in the Prophet which is designed to set down the Israelites breaking of Covenant and Gods dealing with them by way of punishment are the very words by which the Greek Translator had rendred that place in the Prophet which makes it necessary to conclude that either the Hebrew Copy now is in this particular varied from what it was when they translated it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath some other signification then that which is ordinarily taken notice of That all Copies transcribed from hand to hand should be subject to some light changes is nothing strange nay 't is evident by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed for there in a story which in both those places is exactly the same we now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berâ—dach in the former place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merodach in the latter which must needs be imputed to the hand of the Scribe and not to any other original So in the same story in the very next verse 2 Kin. 20. 13. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hezekiah heard or hearkned but Isai 39. 2 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hezekiah was glad of them where the light change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visibly the error of the Scribe And so the eighteenth Psalm which was certainly delivered by David in one fix'd certain form is yet varied in many particulars 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers and the Masorites pains coming long after these changes were come in can give no security or fence against them And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited Accordingly the Annotations under the name of Hugo Grotius conceive that the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I forsook them regarded them not continued not my defence unto them but permitted them to be often worsted by their enemies but Mâ— Meade from Cappellus supposeth it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as light an alteration only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I neglected them departed from them detested or abomin'd and accordingly forsook them Other examples of this nature we have in the New Testament which may here fitly be taken notice of Mat. 15. 9. we have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain they worship me teaching doctrines the ordinances of men This verse is taken out of Isa 29. 13. where yet the Hebrew reading now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath nothing that can be duly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in vain But by the Septuagint there and the Evangelist here it is to be believed that it was otherwise read when they so rendred it and if for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and onely change the points of the last word without change of any letter and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docens teaching in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught it will then be exactly as the Septuagint render the Evangelist cites it from them For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain appears by the use of it in that sense Isa 45. 18 and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity So Mat. 27. 9 10. we have these words cited out of Jeremy the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein there are many difficulties As first how these words come to be cited out of Jeremy which are found in Zachary onely But that may be salved either by saying that this was first in Jeremy's prophecie somewhat of his not now extant but by tradition delivered down to have been originally his and afterward in Zacharie's according to a saying of the Jewes that the spirit of Jeremy risted on Zachary or else by affirming that those latter the 10 11 12. chapters of Zachary were really the prophecies of Jeremy though as other mens Psalmes are annex'd to David's and Agur's Proverbs to Solomon's so these chapters of Jeremy's prophecie perhaps not coming to light till after the Captivity are affixed to the former chapters of Zachary A second difficulty there is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received and gave can here connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord commanded me And that may be answered also by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew must necessarily be rendred in the first person Singular I received not in the third Plural they and consequently that theâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be look'd on as a mistake of the Scribe conceiving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the third person Plural and so according this unto it whereas both the Syriack in Matthew reads it I gave and the Hebrew in Isaiah 〈◊〉 〈◊〉
his body what is he the better for your words 17. Even so faith if it hath not works is dead being alone Paraphrase 17. So if faith be by it self without actions consequent and agreeable to it 't is as fruitlesse and livelesse as those words were 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works Paraphrase 18. And any man that looks on this uncharitable believer will be able to reprove him thus Talke as much of thy faith as thou wilt no man will believe thee thy works must be superadded to the confession of thy faith to approve the sincerity of it 19. Thou believest that there is one God thou dost well the devils also believe and tremble Paraphrase 19. One act of thy faith is the believing one true God and this is most absolutely necessary to thee But if thy life be not answerable to this part of thy faith and that evidenced by piety and charity thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also and if it have no more joined to it will bestead thee no more then them 20. But wilt thou know O vain man that faith without works is dead Paraphrase 20. 'T is a meer vanity to conceive that faith without Christian obedience can be effectual to justification and you may discern it by this 21. Was not Abraham our father justified by works when he had offered his son Isaac upon the altar Paraphrase 21. Abraham was the father of the faithfull the great example of faith and justification but 't was not upon his bare believing God's promise that he was justified but upon that high act of obedience to God in being ready to offer up his only son in whom the promises were made to him 22. Seest thou how faith wrought with his works and by works was faith made perfect Paraphrase 22. And so you see his obedience to God's commands as well as belief of his promises concurred to the rendring him capable of the continuance of God's favour and approbation And through the performance of that ready obedience it was that his faith came to attain the end designed it 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse and he was called the friend of God Paraphrase 23. And by this triall of his obedience it was that Abraham was most eminently said to be approved by God 1 Mac. 2. 52. and look'd on as a friend by him Gen. 22. 15. and in which that place of Scripture before delivered Gen. 15. 6. concerning God's imputing his faith for righteousnesse was most eminently completed 24. Ye see then how that by works a man is justified and not by faith onely Paraphrase 24. And so this is one great testimony that to a mans approbation with God obedience is required and not faith deemed sufficient that hath not that joyned with it 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way Paraphrase 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab a proselyte and stranger no native Jew whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God Jos 6. 25. and what was it that was thus rewarded in her why her care and charity to those that were sent to view the land Jos 2. 4. 26. For as the body without the spirit is dead so faith without works is dead also Paraphrase 26. And so the conclusion is clear and infallible that as the body of man without the soul inlivening it exercises no actions of life so doth not faith profit to our justification without works of obedience to the commands of Christ Justice and charity c. v. 1 8 14. Annotations on Chap. II. V. 1. Faith of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ we have explained often to belong to the Shechinah that again to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance in the flesh his Incarnation and all that was consequent to that This being here improved with the addition of the words Lord Jesus Christ doth more set out the necessity of obeying and observing all those things which this Lord and Saviour the Messias of the world hath commended to his Disciples that is to all Christians believers faithful persons of which nature especially is charity in the following verses and impartial strict justice supposed and conteined in that in thâ— present verse Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the glory for so the Syriaâ—k construes the words it signifies this Christian faith this faith or profession ofâ— or believing this Incarnation Resurrection of Christâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have this faith in or with respect of persons is to look on those that professe this faith not as they are Christians but as they are rich or poor preferring partially one before the other accordingly as he comes into your courts in greater spendour And so the meaning of the whole verse is that they that are professors of Christianity and are here supposed to â—e so and are put in mind of it by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my brethren ought not to have any such unchristian temper in them as in their Judicatures for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an assemblie for Judicature and that for Ecclesiastical as well as Civil affairs and so it seems to signifie here ver 2. to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equally received them both or if any hath preferr'd the poor v. 5. V. 2. Assembly That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all kind of assemblies meetings in the market-place Mac. 6. 2. Consistories for Judicaeture Mat. 10. 17. and 23. 34. and not onely places for the publick service of God hath been formerly said Note on Mat. 6. d. That it may doe so also among Christians and that it doth so here appears first by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptation of persons partiality ver 1. which especially respects Judicatures secondly by the fooâ—stool v. 3. which was proper to great persons Princes on their Throne or Judges on their Tribunal thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye become Judges v. 4. they were Judges it seems fourthly by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicatures ver 6. which clearly signifie such Consistories 1 Cor. 6. 4. and lastly by v. 9. where their partiality particularly that of preferring the rich to a better place then the poor is said to be a breach of the Law For so by a Canon of the Jewes it is provided that when a
6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in an old Copie in Magdalen College in Oxford it is clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype of which As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may perhaps be here fit to note that as it is certainly best rendred Antitype to reserve the signification of the Greek whatsoever shall here appear most fitly to belong to it so the Greek is capable of very distant senses For first it signifies not a like but a contrary So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matters of favour are done by the Prince himself but the contrary by other men So saith Hesychius of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies contrariety or contradiction and so we know the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ordinarily imports And this the place would not unfitly bear that Baptisme is quite contrary to the Ark of Noah but yet saves as that saved There the destruction was by water and only they were saved which got into the Ark but here water is the means of saving from destruction and they perish which have not this immersion or baptisine here spoken of Beside this there is a second notation of this word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra and so it may here be fitly rendred For when it is compounded in the notion of pro it notes in stead of another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul is he that supplies the Consuls place is in his stead And so it may be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptisme in stead or supplying the office of the Ark saves us now In this sense Antitype is ordinarily taken among us for that which is not it self a type or figure but supplies the place of some former type so purity of the heart is the Antitype of Circumcision that is that which is now by Christ required in stead of that ceremonie among the Jewes But beside both these there is a third notation of the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copie differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the impression in the wax differs from the ingraving in the Seal So the Old Glossary renders both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by exemplum exemplar And thus is the word used Heb. 9. 24. and generally in the Ecclesiastick writers and is best express'd by parallel or answerable and may so here fitly be rendred parallel whereunto Baptisme CHAP. IV. 1. FOrasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath note a suffered in the flesh hath ceased from sin Paraphrase 1. Ye must therefore seeing Christ hath suffered for you resolve to follow and imitate him in suffering also or dying with him viz. dying to sin see v. 6. or ceasing from it as he that is dead or hath crucified the flesh with affections and lusts alwaies doth 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Paraphrase 2. That for the remainder of the life that ye live this frail mortal life ye live no one minute longer in obedience to those lusts or compliance to those appetites that are ordinary among men but in perfect obedience and compliance to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousnesse lusts note b excesse of wine revellings banquettings and abominable idolatries Paraphrase 3. For ye have sure continued long enough in those heathenish villanies so ordinary in the Gentile world ye have sufficiently gratified them by accompanying them in unnatural acts of uncleannesse see note c. and carnal lusts in drinking of wine amorous addresses see Rom. 13. e. Bacchanals and those detestable sins of lust used in the idol-worships of the Gentiles see note on 1 Cor. 5. 1. 4. Wherein they note c thinke it strange that you run not with them to the same excesse of riot speaking evil of you Paraphrase 4. Who wonder as at a strange thing and reproach d and fail at you if you make any scruple of those unnaturall abominable sins which are not to be spoken of or refuse to run on headlong with them to the commission of them Who shall give account to him that is ready to judge the quick and dead Paraphrase 5. Who shall be most sadly accountable to God the judge of all the world who hath all the actions and thoughts of men dead and living so ready to him that he can passe a most just sentence on them whensoever he pleases and will certainly are long so deal with the provoking sinners Jewes and Gnosticks of this age as he hath dealt formerly with the like through all times since the beginning of the world 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit Paraphrase 6. For thus hath he formerly proceeded with the sinners of the old world see note on c. 3. f. and all others that are now long agoe dead first preached to them when they were alive as now unto us and made known his will and commandments on this one design that they might mortifie all sinful lusts reform their vitious abominable wayes and so suffer to the flesh see note a. and for the future live new lives obey the commandments of God 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Paraphrase 7. But that great fatal destruction to the obdurate Jews so oft spoken of by Christ and his Apostles see note on Mat. 10. g. 24. c. is now near at hand which is an obligation to all care in performing all acts of piety in praying for the averting of Gods wrath and securing you from being overwhelmed in it and to that end there is nothing so necessary as sobriety in opposition to the sins forenamed v. 3 4. and care and vigilance that the day of visitation come not on you unawares 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Paraphrase 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians the contrary to which the contentions and factions of the Gnosticks shall concurr with their other villanies to involve them in the vengeance that befalls the persecuting Jews For this added to repentance from all those other dead works is the likeliest means to propitiate God and avert his judgments from you see Jam. 5. 8. 9. Use hospitality one to another without grudging Paraphrase 9. Every one as he hath received wealth or any other good
thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men why should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or condemned which is the thing immediately preparatory to execution be taken here though not often elsewhere for execution or suffering that sentence and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh be all one with dead to the world or flesh that is mortifying all sinfull lusts opposed to living according to God to the spirit an holy and godly life Another notion these words v. 6. may be thought capable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of penitent sinners involved in a common ruine that though as far as men can see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men they be judged in the flesh swept away in the calamity in respect of their bodily outward condition yet they are at rest and so in their soul or spirit live with God If suffering in or to the flesh v. 1. did belong to afflictions this then might probably be the meaning of v. 6. But the former being otherwise determined by the Context this latter will best be interpreted by analogy therewith V. 3. Excesse of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies a drunkard one impetuously given to wine And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immoderate desire of wine V. 4. Think it strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wonder as at a new or strange accident So in Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think strange and doubt as at a paradox all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be surprized with some unexpected event So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus and proportionably in the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be stricken on a sudden or amazed so here again v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he not surprized amazed astonish'd or vehemently affected with wonder at that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is among you Ib. Excesse of riot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying confusion is a general word and would not much tend to the illustrating of the other did not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us what kind of confusion it was viz. a confusion of sexes in committing those base sins for so saith he of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes those filthy abominable pollutions and accordingly Hesychius having rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets the latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollities the word so commonly used for effeminacy and particularly for these base sins Another notion of this word there is the primitive I suppose whence this is by Metaphor derived for ponds or cavities which are filled with the sea at the time of flore and will carry boats at such times to the main land and to cities built there So saith Strabo 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Ptolemy calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Humber in England is by him express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probaâ—ility for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this overflowing of the sea is very fit to expresse this of extravagant enormous lust See Note on Jude b. Agreeable to this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here also joined with it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pavorinus it notes incontinence and lasciviousnesse or filthinesse which what it signifies in that writer will appear by the account which he gives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that principally and properly it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin mentioned Rom. 1. 26. from whence saith he there was a city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where such unnatural villanies were ordinarily committed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse but that especially of the basest and foulest sort as may appear by his rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that these two words signifying each of them so unsavourly are joined together to denote those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable practices of the Gentiles in their idolatries v. 3. V. 12. Fiery triall What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will easily be defined from the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies two things to persecute and to set on fire So Psal 10. 2. where the Hebrew is rendred by us the wicked doth persecute the poor the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor is set on fire And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to try either as gold is by the fire or as men by afflictions is by the LXXII Psal 17. 3. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly will signifie in general any kind of adversity or sharp persecution which as fire blown up into flames to gold or other metals is the means of exploring and purifying them is in like manner here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen them for their trial Thus Prov. 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire is the tryal for silver and gold and Psal 66. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast us into the fire as silver is cast into the fire unlesse perhaps that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast tried us as silver is tried and so in other places of the Old Testament The word we have again Rev. 18. 9. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render the smoak of her burning or being set on fire If this be now applied to the Jewes in general at that time it may then be fitly interpreted of the great combustions and seditions caused by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots and seditious oft mentioned by Josephus which raised such stirs among them and brought such heavy bloody slaughters upon them before their destruction by the Romanes and not only in but out of Judaea And in opposition to these perhaps it is that they are advised to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots of that which is good for so the King's MS. reads in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitators or followers c. 3. 13. and accordingly now when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction or fatal excision was but approaching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of as already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen among them and so may fitly be the forerunner of their destruction as Josephus observes it was But if it be more strictly applied to the Christians to whom S. Peter writes it must then signifie the persecutions which from the Jewes and Gnosticks fell on the pure and Orthodox Christians whereever Christianity was planted in the Provinces and was particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the exploring and trying them the malice of the persecuters being such
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
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
revelation of John 862. Jot 29. 1. Joy 504. 2. Joy in the holy Ghost 504. 2. fitly Joyned 627. 1. Is 74. 1. this Is 131. 1. Iscariot 54. 2. Judas of Galilee 348. 2. Jude 847. Judge 307. 2. 449. 1. 522. 2. 529. 1. 655. 1. let no man Judge you 778. 2. Judged 454. 1. Judged according to men in the flesh 465. 2. Judgest another mans servant 778. 1. Judgment 68. 1. 112. 2. 454. 1. his Judgment taken away 361. 2. my Judgment 532. 2. I give my Judgment 658. 2. of Judgment 316. 1. Just 456. 2. Just man 7. 2. Justified 62. 1. 454. 1. 462. 1. Justified in the spirit 695. 1. K. Keep my saying 314. 1. Keep his word 824. 2. Keyes of the Kingdome 84. 2. Kill one another 889. 1. ye Kill and desire to have 784. 2. is King 554. 2. every King of beasts 780. 1. all the Kindreds of the earth 856. 1. King of the Jews 10. 1. make him a King 285. 1. Kings 892. 2. Kings and Priests 866. 2. Kings of the earth 892. 2. 908. 2. many Kings 904. 2. Kingdome of God 677. 1. Kingdome of heaven 14. 2. coming in his Kingdome 85. 2. Kingdomes of this world are become the Kingdomes of God 907. 2. holy Kisse 509. 2. Know God 443. 1. 833. 2. Know that we have known him 824. 2. Know ye not 538. 2. to Know somewhat 513. 1. Know my voice 287. 1. Knowest the will 450. 1. Knowledge 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 1 2. 8â—0 1. 873. 1. 878. 1. according to Knowledge 798. 1. all Knowledge 810. 2. in Knowledge 660. 1. indued with Knowledge 779. 1. Knowledge of the truth 752. 2. form of Knowledge 810. 2. Knowledge falsely so called 513. 1. 811. 1. Known openly 291. 1. had not Known 469. 2. L. Labour 286. 1. 666. 1. 920. 1. Labour among you 673. 2. Labour in the Lord 508. 1. Lacking 168. 2. Lady 844. 1. Lake 218. 2. like a Lamb 914. 2. pretious bloud as of a Lamb 356. 1. Lamps 884. 1. Land 11. 1. 130. 2. 239. 2. 894. 1. Land of Judah 11. 1. Lanthorn 320. 1. Laodicea 881. 1. from Laodicea 661. 1. how large a letter 612. 2. Last daies 338. 1. 712. 2. 784. 1. Last time 119. 2. 338. 1. 817. 1. 827. 2. first shall be Last 165. 2. Law 26. 2. 301. 2. know not the Law 292. 2. Law hath power over 468. 1. Law in the members 471. 1. Law of sin 472. 1. 476. 1. strive Lawfully 539. 1. Lay not this 357. 2. not the Least 11. 1. Leven of the Sadduce 583. 1. Leaves for healing 948. 2. Led by the Spirit 223. 1. Lest 348. 2. Letter 28. 1. 612. 2. by Letter 680. 1. a Lie 455. 1. to Lie 347. 1. Lied unto God 838. 2. a Lier 829. 1. make him a Lier 823. 1. Liers 717. 1. Life 798. 2. 915. 2. this Life 348. 1. tree of Life 947. 2. Lifted up 795. 2. Light 823. 1. true Light 827. 2. Like-minded 641. 2. Likenesse 640. 1. another mans Line 587. 2. Linen clothes 324. 2. mouth of the Lion 714. 2. fruit of our Lips 769. 1. a Little lower 729. 2. profiteth Little 656. 2. 696. 2. Live 668. 2. in him we Live 407. 2. Live together with him 673. 1. once Lived 470. 1. Living water 278. 1. Locusts 16. 2. 897. 2. Lodge 221. 1. suffereth Long 554. 1. Long-suffering 456. 1. Look for 820. 2. Look up 159. 1. Look upon a woman 30. 1. I looked 883. 1. Loose 326. 2. 360. 1. the onely Lord 850. 1. the Lord is with thee 189. 2. as being Lords 805. 1. Lords day 934. 1. Lords supper 132. 2. Lose 85. 2. suffer Losse 517. 1. Love 873. 1. first Love 872. 1 2. Love of Christ 655. 2. Love without hypocrisie 873. 2. perfect Love casteth out fear 824. 2. to Love 312. 1. Love not the Lord 563. 1. Loved this present world 692. 1. Lovest thou me 328. 2. made Low 773. 2. a little Lower 729. 2. filthy Lucre 806. 1. Lunatick 88. 2. Lust 470. 2. 669. 1. Lusteth to envy 782. 1. M. Macedonia 685. 1. he is Mad 147. 1. Made you overseers 417. 2. Made to be taken 815. 1. Magdala 81. 2. Magog 942. 1. Majesty 812. 2. Maintein 721. 1. Malefactors 264. 2. Mammon 113. 1. 244. 1. ordinance of Man 477. 1. son of Man 67. 1. 83. 1. Man of sin 680. 2. Manger 196. 1. made Manifest 518. 1. 578. 2. Manifestation 477. 2. hidden Manna 876. 2. what Manner of man 773. 2. Many 463. 2. 904. 2. before Many 350. 1. punishment inflicted of Many 572. 1. Maranatha 566. 1. the Mark 644. 2. Mark in their right hand 916. 1. Market 157. 1. Marriage 49. 1. 106. 1. Marriage is honorable 767. 1. forbidding to Marry 696. 1. Mars-hill 406. 1. one is your Master 778. 2. be not many Masters 778. 1. a Matter 414. 2. in a Matter 670. 1. according to Matthew 3. a Measure 891. 1. in the Measure 625. 1. our Measure 587. 2. sat at Meat 130. 2. Meats 768. 2. Meditate 697. 1. spirit of Meeknesse 612. 1. Melita 433. 1. Melt with fervent heat 819. 1. Memorial 367. 1. after the manner of Men 466. 1. 564. 2. Mercy 113. 1. Mercy-seat 748. 2. Middle wall of partition 111. 2. 619. 1. in the Midst 264. 2. in the Midst of the throne 884. 1. Mightily 409. 1. Mighty men 892. 2. Mighty through God 587. 1. a Mile 32. 1. Milk of the word 792. 1. Minister 217. 1. Minister about holy things 286. 1. Ministery 662. 2. Ministers of the word 186. 2. Ministration 188. 2. Ministred to my want 552. 2. Minstrels 49. 2. Miracles 551. 2. Mischief 388. 1. not being Mixed 733. 1. cruel Mockings 758. 2. Moloch 356. 2. summe of Money 356. 1. thy Money perish with thee 523. 1. Money-changers 103. 2. Moon 898. 2. More 32. 2. More then 444. 1. giveth More grace 782. 1. Morning starre 879. 1. body of Moses 851. 1. Mote 40. 1. holy Mountain 807. Mourn 522. 2. Mourned 90. 1. Mouth speaking great things 913. 2. out of their Mouthes 902. 2. Multitude 260. 1. Multitude of the disciples 350. 1. some of the Multitude 414. 1. Murtherers 420. 1. Mustard-seed 236. 1. Myrrhe 11. 2. Mystery 929. 2. Mystery of godlinesse 695. 1. Mystery of iniquity 682. 2. Mystery of his will 616. 2. 652. 1. a great Mystery 798. 1. N. Naked 734. 2. Name of the beast 916. 2. for the Name 846. 1. new Name 876. 2. number of the Name 916. 2. Named of him 652. 2. not so much as Named among the Gentiles 522. 1. Names 334. 1. Names of blasphemy 912. 1. call by their Names 301. 1. Names are not written 913. 2. Nations 121. 2. 140. 1. 257. 2. 908. 1. all Nations 168. 2. Nature 548. 2. course of Nature 779. 2. by Nature children of wrath 549. 1. against Nature 549. 2. Natural face 773. 2. Nazarite 11. 2. Necessary 399. 2. Necessary uses 722.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the Apostle Peter for the Copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ap Euseâ— Eccl. Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the elect strangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of the dispersion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * According to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to sprinkling * living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being yet a little while perhaps grieved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but is tried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may be â—â—ound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at the revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Whom having not known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or preservation of your lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Rom. 13 c. †deliverance v. 9. * toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to what or what sort of season â—he Spirit of Christ 〈◊〉 them pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gâ—oâ—ies after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the â—aâ—e things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which have now been declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through or by 〈◊〉 * having gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As children of obedience not conformed to the desires which were formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But according to the holy one that hath called you be ye also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †this word is not in the Greek * foreknown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Having purged your minds through obedience of the truth by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or durably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is withered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is fallen away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * naughtinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred but it may be perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must be read drink or suck in * the rational pure milk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Here the Kings MS. addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto salvation and so the Syriack and Latine * rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †with God elect precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Be ye also built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or built on him for an holy priesthood for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is the preciousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †an elect kindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a people for a possession †vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * revering you by your good works glorifie †Be subject therefore to every humane creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having liberty lot a covering of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is or shall be a reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * if having offended being buffeted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps punâ—shed for it may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a reward v. 19. * for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it †carried out sins to the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * blewnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is in or with fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gold chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the sincerity of a meek * of any teâ—ror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †lovers of the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or humble for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some Latine Copies humiles †may inherit blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are to their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or Zeloâ—s for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or hath died for us once for sins for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thrâ—ugh the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or when the long-suffering for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †delivered in the midst of or through the water see note on Luk. 13. b. and on 2 Pet. 3. d. * The antitype of which baptism now◠†not of the flesh the putting away of fiâ—th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inquiring to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Who is at the right hand of God being gone to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom 4 p. 157. li. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * So Guil. Canterus rightly
reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * So again Guil. Cent. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Hiâ—â—â—nâ— * or to the flesh for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye should no longer live the rest of your time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * drinkings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wonder blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * confusion †hath in readinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * judged to the flesh according to men but live to the Spirit according to God †prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * murmurings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 Brethren be not amazed or much troubled at the terrible fire of persecution and affliction which is among you at this time it is that which God sends for your tryal and 't is no strange or new thing to have such things befall Christians †wonder not or be not surprised at this burning or casting into the fire that is among you and is befallen you for your trials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for the state of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Ms. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of power and the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 But I desire not that any of you should be so in love with sufferings from the heathen powers as to doe ought that may justly deserve it from them as by any act of murther stealth assuming or pretending authority to make others that belong not to your charges to perform what you term their duties 17 That there being a first and second draught of bitternesse that is of punishments for men one by way of chastisement or exercise the other for utter excision or one in this world the far lighter of the two the latter to come in another world much more formidable and the former now sometimes befalling the dearest servants of Christ this is the time or season for that to fall on you And if it be so what is this but a very ominous sign that it will be very heavy and insupportable to the wicked the obdurate crucifiers of Christ and persecuters of Christianity whose portion is that other far bitterer part of the Cup which is reserved for them even in this world a fatal excision now suddainly approaching after the righteous have been sufficiently tried then their rod is to be cast into the fire and so an utter destruction of the obdurate Jewes see Luk. 23. 31. and that in an heavier manner in another world after this life †That it is the season that judgment should begin * the first be from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hardly escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * commit their souls or lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a fellow-elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †governing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having dominion over your charges †becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or all of you toward one another put on humility for the King's MS. leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †put on as your badge * or the season of visitation for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitude * firm by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †befâ—ll your brotherhood which is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * himself restore you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shall himself restore for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a brother faithful to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †your fellow-chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Stob. p. 486. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of the Apostle for the copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgmen◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by his own glory for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have been given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may * And to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or And you therefore for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * continence * kindnesse to the brothren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or present to you for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unto the acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the purification of his former sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †brethren be ye the more diligent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or by your good works to make your consolation and election firm for the King ' s MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by no means miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or I will put for the King ' s MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †receiving * magnificent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we also heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And we have a more firm prophatick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * morning-star †of their own incitation motion letting loose * For prophecy was not any time brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Bellerophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lausiac in hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉