which subjects and binds the wife to the husband for of such a law it will be truly said that ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and then ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã by his flesh v. 15. and ãâã ãâã ãâã ãâã ãâã by the crosse ver 16. and so Col. 2. 14. by ãâã ãâã ãâã ãâã ãâã nailing to the crosse V. 5. Were in the flesh That ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã in the flesh differs from living or walking ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
beginning of the Decalogue Kimchi on Psal 66. 18. and Josephus concerning Antiochus's designed sacrilege ãâã ãâã ãâã ãâã ãâã to have consulted only and not acted doth not deserve punishment According to which S. Paul might well say of any Jew brought up under such Masters that he had not believed Coveting to be a sin had not the more exact consideration of the direct words of the Law assured him that it was V. 14. Sold under sin The phrase sold under sin signifies as it doth when 't is said of Ahab that he was sold to work wickedness or of the revolting Jewes 1 Mac. 1. 15. as a slave or captive sold from one Master one sin to another and so here 't is joyned with ãâã ãâã ãâã ãâã ãâã a carnal man and is farther express'd by the character of him following that the evil that he would not that he doth and the good that he would that he doth not just like that which the Poets say by way of aggravation of that wicked condition of Medea the witch ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Eurip. I understand the evils that I am about to commit but my passion overcomes my reason and of him in the Tragedy ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã I am ignorant of none of those things of which thou admonishest me but my nature or custome forces me contrary to my opinion Which is so farre from being matter of alleviation or lessening of the sin that as Euripides saith of it ãâã ãâã ãâã ãâã ãâã It is the author of the greatest evils unto men so 't is by Plutarch set down for the greatest aggravation for citing that in the Tragedy of Acreus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that 't is an evil that falls on men from God to doe evil when they see their duty he corrects it thus ãâã ãâã ãâã ãâã ãâã 't is the most bestial irrational miserable condition for a man that knowes what is best to be led by incontinency and effeminacy from it And so Xenophon from Socrates ãâã ãâã ãâã ãâã ãâã he that considers not the best things but by all means seeks the most pleasant how differs he from the foolish beasts And so Simplicius upon Epictetus c. 11. p. 74. upon occasion of those verses of Medea resolves ãâã ãâã ãâã ãâã ãâã we ought not only to think right and be affected accordingly but to conform our works to our right opinions And till we doe so the best that he can say of us is that perhaps we are ãâã ãâã ãâã ãâã ãâã beginning to learn are come as farre as the knowing of the Law which notwithstanding ãâã ãâã ãâã ãâã ãâã men sin and accuse themselves for âânning ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã for irrational affections are not presently brought within measure and proportion nor suddenly subjected to reason V. 23. Anothers law For the understanding the sense of the Apostle in this whole chapter 't is usefull to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh and the flesh against the spirit c. Which is thought to be parallel and to import the same sense with this Of these two places therefore it must first be remembred that the difference which is between these Texts ariseth not from the distinction between the spirit in the one and the Law of the mind in the other nor consequently is it to be placed betwixt the lusting of the flesh against the spirit simply taken and the warring of the Law in the members against the Law in the mind as that is no more than a warre but betwixt the former simply taken or with the addition of the spirit lusting back again against the flesh or with the circumstances mentioned Gal. 5. 17. none of which imply a yielding to the lusts of the flesh and the latter taken with that addition here mentioned of bringing the man into captivity to the Law of sinne And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man that in the one the spirit prevailes in the other the flesh is victorious that is the will of the one is led by the spirit chooses and acts the deeds of the spirit the will of God but the will of the other followes the carnal dictates ãâã ãâã ãâã ãâã ãâã performes the will of the flesh and so falls under the condemnation which belongs to such ãâã ãâã ãâã ãâã ãâã saith Dorotheus ãâã ãâã ãâã ãâã ãâã such a state is altogether subject to punishment for every sinne that is acted is under hell and ãâã ãâã ãâã ãâã ãâã they are all under hell in that they act And if it be suggested that the consequents in the place to the Galath ãâã ãâã ãâã ãâã ãâã so that what things you would ye do them not seem parallel to ãâã ãâã ãâã ãâã ãâã what I would that I do not here v. 15 19. and so neither of them signifie this carnal state to this it must be answered that these two are not parallel but on the contrary that passage ãâã ãâã ãâã ãâã ãâã what I would I do not is really equivalent with the captivation to the Law of sinne as by the whole Context appears though indeed there is some obscurity in it which till by the Context it be explained may mislead one to think otherwise The truth is evident these two things are conjoyned in both those verses what I would that do I not but what I hate that I do v. 15. and the good that I would I do not but the evil that I would not that I do v. 19. And being so conjoyned in the same person the subject of the discourse and but equivalent phrases with those other of captivation to the Law of the members and being carnal and sold under sinne the meaning must be that he neglects to doe the good that the Law of God and his own mind dictates to him and doth commit on the contrary the evill that according to his mind and the declaration of God's willin the Law he disliketh and hateth and so evidently acteth in opposition to conscience commits the sins of the flâsh willingly and knowingly non obstante the contrary dictate and solicitation of conscience But then this is much more than is contained in that lusting of the flesh against the spirit Gal. 5. styled by Nemesius ãâã ãâã ãâã ãâã ãâã c. 37. ãâã ãâã ãâã ãâã ãâã the strife of the reason and lust ãâã ãâã ãâã ãâã ãâã a dissention and emulation betwixt them For as there the flesh lusteth so the spirit lusteth too and it is not affirmed of either of them that it leads the other captive All the event that is taken notice of is ãâã ãâã ãâã ãâã ãâã that what you would that you do not which being the effect of the double ãâã ãâã ãâã ãâã ãâã or lusting must have such a sense proportioned to it as
shall be founded in that double ãâã ãâã ãâã ãâã ãâã and that can be no other than this that ãâã ãâã ãâã ãâã ãâã to will be taken in the sense of ãâã ãâã ãâã ãâã ãâã 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 whatsoevââ matters of this nature good or evil any man ãâã doth against one of these wouldings and ãâã he doth not ãâã ãâã ãâã ãâã ãâã do what he would Whereas if ãâã ãâã ãâã ãâã ãâã were taken for the elective faculty which we ordinarily call the will of man it is evident every voluntary agent doth ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ch 33. speaks of an intemperate man that he is ãâã ãâã ãâã ãâã ãâã 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 ãâã reconcileable with that spiritual walking and so ãâã the regenerate state Rom. 8. 1. Another notion ãâã which some of the ancients have had of the words ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã saith he that which I hate I do is to be understood ãâã ãâã ãâã ãâã ãâã not of the doing that which is ill ãâã ãâã ãâã ãâã ãâã but only of thinking or imagining and again ãâã ãâã ãâã ãâã ãâã of aliene imaginations which frequently make incursions on us and bring us to phansy things which we would not adding ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies neither less nor other then ãâã ãâã ãâã ãâã ãâã to do and when that word is varied into ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã v. 15. and both those are directly all one
with ãâã ãâã ãâã ãâã ãâã and when ãâã ãâã ãâã ãâã ãâã what I hate in one place is ãâã ãâã ãâã ãâã ãâã what I would not v. 16. and that again ãâã ãâã ãâã ãâã ãâã the evil that I would not v. 19. and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are directly all one 't is not imaginable how ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã what I hate I do should not be understood ãâã ãâã ãâã ãâã ãâã of doing evil this being no less than a direct contradiction to interpret ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã for that is ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if ãâã ãâã ãâã ãâã ãâã signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words ãâã ãâã ãâã ãâã ãâã I do c. of meer ãâã ãâã ãâã ãâã ãâã thinking or phansying only ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents ãâã ãâã ãâã ãâã ãâã or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâtions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What ãâã ãâã ãâã ãâã ãâã the law of sin here signifies is discernible by the phrase immediately foregoing ãâã ãâã ãâã ãâã ãâã c. the law of ãâã spirit of life by Jesus Christ which unquestionably signifies ãâ¦ã then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact ãâã ãâã ãâã ãâã ãâã The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel ãâã ãâã ãâã ãâã ãâã say they hath mortified This those two antients presse in opposition to some ãâã ãâã ãâã ãâã ãâã evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. ãâã ãâã ãâã ãâã ãâã that which hath power to take away sin and Theophyl p. 66. ãâã ãâã ãâã ãâã ãâã an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact ãâã ãâã ãâã ãâã ãâã to the power and tyranny of it V. 3. The flesh ãâã ãâã ãâã ãâã ãâã the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the ãâã ãâã ãâã ãâã ãâã notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the ãâã ãâã ãâã ãâã ãâã minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but ãâã ãâã ãâã ãâã ãâã through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word ãâã ãâã ãâã ãâã ãâã is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from ãâã ãâã ãâã ãâã ãâã meet or right as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã an ordinance or decree are from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã being pleased or thinking good It is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
their own confession he had evidenced his Power Will sufficiently in giving them streams of water out of the rock and v. 42. they tempted God c. which is explain'd v. 43. by They thought not of his hand and of the day when he delivered them how he had wrought his miracles in Egypt v. 44. i. e. by their forgetting or not considering the arguments they had had for the beleiving and depending on him and so again after he had cast out the nations c. done all for them imaginable yet v. 57. they tempted the most high God c. so Isa 7. when Ahaz saith he will not tempt the Lord the words signifie that he needed no farther arguments to ascertain him of the truth of what there was promised Where yet Ahaz seems to have spoken Ironically he will ask no more signes beleiving the thing impossible and therefore is reprehended by the Prophet for incredulity and wearying of God and making it necessary for him to give a sign v. 13 14. And thus clearly the phrase is used in this place where the Devil perswading Christ by casting himself down from the Battlement to make tryall whether God would deal with him as a Son i. e. preserve him or no Christ that needed no such evidences of his being the Son of God Mat. 3. 17. replies that this is that tempting God which is forbidden in Deut. So Mat. 16. 1. and Luke 11. 16. the Pharisees asking a sign from heaven to demonstrate that he was the Messias are said ãâã ãâã ãâã ãâã ãâã to tempt Christ a note of their infidelity and so censured by Christ an evil and adulterous generation seeketh after a sign Mat. 16. 4. and beyond the miracles which he had already done among them he will now show those Pharisees no more but only that great convincing one of his Resurrection from the dead v. 5. Sometimes this phrase is used in a notion a little different from this not in relation to any promises of God but of any other part of his Will revealed notes any act of infidelity any contrariety to the revealed Will of God whether in point of Doctrine or Practice Of Doctrine so Acts 15. 10. When Peter had given them convincing evidences and arguments from the example of God toward Cornelius that God required not the Christian Gentiles to be circumcised he adds Now therefore why doe you tempt God to lay a yoake c. i. e. your continuing to desire to lay that yoake on the Gentile Christians after such evidences of Gods Will to the contrary is an act of infidelity and a kind of tempting of God So also of Practice 1 Cor. 10. 9. Neither let us tempt Christ i. e. let us not by our provoking sins dare God trie his patience whether he will make good upon us his threats against sinne so Mal. 3. 15. they that tempt God are all one with the proud sinners contumacious offenders which are also said to weary him c. 2. 17. Acts 5. 9. Why have ye agreed to tempt the Spirit of the Lord i. e. to commit a sin which is in effect a trying or experimenting whether the Apostles Peter c. had the Spirit of discerning their fraud or no and consequently of punishing V. 15. By the way That which is here ãâã ãâã ãâã ãâã ãâã is in the Greek Isa 9. 1. whence this verse is cited ãâã ãâã ãâã ãâã ãâã the rest that dwell by the sea side Now for this whole place that is here cited out of the Prophet and said to be fulfilled by that which here happened it must first be remembred what hath been said Note on c. 1. k. That Prophecies besides the literal sense of them have sometimes another affixed to them to which when they are accommodated they are said ãâã ãâã ãâã ãâã ãâã to be fulfill'd i. e. to have a more eminent accomplishment And so here For these words had in Isaiah c. 9. 1. a clear literal sense belonging to that time viz. That God having threatned by his Prophet a sore calamity to Judah and Jerusalem from Sennacherib King of Assyria begins in these words a little to soften it thus Neverthelesse the dimnesse or mist or twylight shall not be to her to whom the vexation shall be i. e. to Jerusalem which shall be thus afflicted according to the first time wherein he lightly afflicted the land of Zabulon and the land of Nephthali and the latter time wherein he more grievously afflicted the way of the sea beyond Jordan Galilee of the nations i. e. this that shall befall upon Judah though sharp shall not be comparable to either of those two other the First the more tolerable of the two when Zabulon and Nephthali c. were carried into captivity by Tiglath-Phalassar King of Assyria 2 Kings 15. 29. the Second not them come which should be much more heavy when the rest of the tribes should be carried away by Salmanassar into Assyria 2 Kings 17. The people that walk in darknesse i. e. Judah and Jerusalem wasted and besieged by Sennacherib have seen i. e. should see a great light i. e. have an illustrious remarkable deliverance the siege being raised by an Angel and Sennacherib's army destroy'd and to them that were in the shadow of death i. e. expected verily to be destroyed hath the light appeared i. e. this deliverance is befall'n This whole passage belonging to that matter is here by the Evangelist applied to Christ's preaching in the borders of Zabulon and Nephthali only by way of Accommodation This preaching of his being the great light and the state of ignorance that before they were in the shadow of death and the darknesse All the difficulty is to give any account how this should here be applied to Zabulon c. when in Isaiah they were not to have this deliverance but only Judah and they were only mention'd to comfort Judah that they were and should be more terribly afflicted then Judah and had none of the light or comfort But the account must be that such Prophecies as these thus accommodated to Christ are accomplish'd in an higher sense then that wherein they were literally spoken and here this light i. e. the preaching of Christ came and shone on these as well as on Jerusalem nay in the first place before he went thither and consequently in the application here the great light is applied to them though in the letter of the Prophecy it belonged not to them Which being perfectly true is all that is said by the Evangelist only the words of the Prophet not in the literal but an higher sense applied to them by way of Accommodation which differs from the citation of a testimony To which this may also be farther added that now that land of Zabulon and Nephthali was not inhabited by Israel for they were carried captive never to return again 2 Kings 17. 20 23. and none left but the tribe of Judah only 18. and so that
the law of commandements Ephes 2. 15. though ãâã ãâã ãâã ãâã ãâã the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd ãâã ãâã ãâã ãâã ãâã the unwritten law therefore as the word ãâã ãâã ãâã ãâã ãâã or law is used so in the same notions the word ãâã ãâã ãâã ãâã ãâã writing is used also Sometimes in the first notion of ãâã ãâã ãâã ãâã ãâã for the law or religion of the Jewes So Rom. 2. 27. ãâã ãâã ãâã ãâã ãâã thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change ãâã ãâã ãâã ãâã ãâã the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not ãâã ãâã ãâã ãâã ãâã in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament ãâã ãâã ãâã ãâã ãâã not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows ãâã ãâã ãâã ãâã ãâã that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law ãâã ãâã ãâã ãâã ãâã gives life enables to gain life to come to Justification or salvation And so again v. 7. ãâã ãâã ãâã ãâã ãâã the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the ãâã ãâã ãâã ãâã ãâã v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called ãâã ãâã ãâã ãâã ãâã the Spirit Thus much in this place of the word ãâã ãâã ãâã ãâã ãâã law and by occasion of that of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word ãâã ãâã ãâã ãâã ãâã is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies not only ãâã ãâã ãâã ãâã ãâã to perform but ãâã ãâã ãâã ãâã ãâã to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the ãâã ãâã ãâã ãâã ãâã to the ãâã ãâã ãâã ãâã ãâã then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the ãâã ãâã ãâã ãâã ãâã Ordinance of the Law circumcision c ãâã ãâã ãâã ãâã ãâã might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of ãâã ãâã ãâã ãâã ãâã here So S. Basil on Psal 15. calls Christ ãâã ãâã ãâã ãâã ãâã See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. ãâã ãâã ãâã ãâã ãâã And that Christ's giving of Lawes was ãâã ãâã ãâã ãâã ãâã and that Christ did not here recite all the Commandements of the Decalogue because he meant not ãâã ãâã ãâã ãâã ãâã So that it was then ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã So Theophylact that Christ came not ãâã ãâã ãâã ãâã ãâã And ãâã ãâã ãâã ãâã ãâã When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And ãâã ãâã ãâã ãâã ãâã having a Law more sublime then the old Law viz. the Law of Christ And
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the ãâã ãâã ãâã ãâã ãâã the holy spirit or the ãâã ãâã ãâã ãâã ãâã Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin ãâã ãâã ãâã ãâã ãâã or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those ãâã ãâã ãâã ãâã ãâã Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the ãâã ãâã ãâã ãâã ãâã or blaspheming the spirit here and so the Hebrew ãâã ãâã ãâã ãâã ãâã reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
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
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. ãâã ãâã ãâã ãâã ãâã I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person ãâã ãâã ãâã ãâã ãâã Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. ãâã ãâã ãâã ãâã ãâã c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme ãâã ãâã ãâã ãâã ãâã but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes ãâã ãâã ãâã ãâã ãâã In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him ãâã âanner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and ãâã ãâã ãâã ãâã ãâã accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the ãâã ãâã ãâã ãâã ãâã I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by ãâã ãâã ãâã ãâã ãâã coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
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 ãâã 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 liveâ 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
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâalonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition ãâã ãâã ãâã ãâã ãâã is oft taken in the notion of ãâã ãâã ãâã ãâã ãâã of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so ãâã ãâã ãâã ãâã ãâã will be best rendred concerning Ib. Coming of our Lord ãâã ãâã ãâã ãâã ãâã the coming of the Lord hath been
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã v. 7. are one by ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã are one had signified no more but agree in one testimonie v. 7. is it
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the ãâã ãâã ãâã ãâã ãâã or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he ãâã ãâã ãâã ãâã ãâã discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the ãâã ãâã ãâã ãâã ãâã animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of ãâã ãâã ãâã ãâã ãâã Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us ãâã ãâã ãâã ãâã ãâã because or that he hath given us of his Spirit that is this is a sure ãâã ãâã ãâã ãâã ãâã by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
doth sometimes suggest truth and the devil that knows much truth may when 't is not his interest to lie help men to the knowledge of truth and so in the Oracle he often did However that truth is again to be examined by humane rational means not by the Spirit for if it were that second sentence or judgment of the Spirit would again want other means to discern whether that were a true Spirit or no. 2 dly That those Illuminations come not so irresistibly but that they may be opposed by humane interpositions prejudices prepossessions pride opinionating c. and so still it will be at every turn uncertain whether they be thus resisted or no and till that be revealed by some new light also it will still be unevident which is the truth of God to which the Illumination or the Providence assists or directs any And 3 dly that the Illuminations ordinarily afforded by God are proportioned not to his all-seeing knowledge but to our capacities and our real wants and so as his Sanctifying grace is not given in such a degree or manner as to preserve us impeccable so neitheir his Illuminations as to render us inerrable or infallible But it being certain in both that God is not wanting to us in necessaries as he doth not bind himself to abound to us in superfluities the onely conclusion from thence will be that where God affords not his grace he requires not of us those performances to which that grace was necessary and so that he will supply by his pardon what was wanting in our strength and sure he will pardon errors of weakness as well as sins of weakness humane nesciencies as wel as humane frailties and not that he will give all light when by not exacting all knowledge that light was rendred unnecessary for us § 28. 6 thly That God's Illuminations being proportion'd to our wants and not to our ambitions or wantonnesses it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others those others being left to such more moderate degrees which are agreeable to their more private condition and the supplies which are allow'd them from the Pastor whose lips are to preserve knowledge and they to seek the law at his mouth And as this advantage belongs not to the Ahimaaz who runs or assumes authority to himself when he is not so sent but only to him that can shew the regularity of his mission so neither to him unlimitedly but onely so farre as may competently fit him for the discharging his office which is the calling sinners to repentance and directing and confirming them in Christian practice and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination he that hears not plain duty from Moses and the Prophets neither will he repent though one were sent from the dead nor to him without use of the ordinary means studie c. nor to him without possibility of error through his humane weakness nor of heresie and even Apostasie through the vicious habits in his own heart which this light doth not dissolve or dispel but leaves to be mortified by other means § 29. 7 thly The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins and all filthiness of the spirit also pride obstinacy faction singularity ambition vain-glory sluggishness and all irregular passions and interests c. is an excellent preparative to the receiving benefit from God's illuminations and the truly humble pious man is caeteris paribus more likely to be led into all profitable or practical truths then he who hath all or any of those clouds of darkness in him But this again not so that the pious man shall be able to acquire knowledge without humane means to understand the Bible in the original without many years studying of those languages wherein it was written or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it nor so as to be infallible in what he doth use means to search when those means are perhaps imperfect and will alwaies be so till he comes to the state of Vision and so incompetent to find out the truth or else his parts incompetent for the judging or fathoming of it it being evident in the most pious man what S. Paul personates in himself 1 Cor. 13. that we now see as in a glass darkly and know but in part v. 12. § 30. 8 thly That after all this the common illuminations of God's Spirit are imparted as God's sun and rain to the unthankfull and unjust and wicked as well as to the Saints and holy ones we know the Devils science acquired by natural means is great beyond any mans and could not be so unless either those naturall means were able to carry him as farre as common illuminations doe others or else the illuminations afforded one be also communicated to the other The chief differences are 1. in the use of their knowledge The one useth it to the benefit of himself and others the other useth it not at all to his own advantage but abuseth it to the destruction of others 2 dly The one through humility and many other vertues is kept from assuming knowledge where he hath none or of boasting it where he hath and so is preserved from many errors and foul misadventures which the arrogance of another betraies him to but still these differences and others arise from the qualifications of the recipient not from the degrees of the illuminations If illuminations of themselves were competent to purge the heart and prepare them for that holiness without which no man shall see the Lord it might then be reasonable to extend God's promise of more grace to the Humble by way of reward for their humility to the more illuminated But the use of illuminations being to fit some men to instruct others and that being reconcilable with the eternal perishing of the instructers 1 Cor. 9. 27. there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it the increase of light and knowledge being so frequently what the Apostle affirms in his time the betraying and ruining of humility 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it § 31. It now remains that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions and adhering to the true doctrine And that will be done by considering the dangers consequent to those pretensions § 32. First that of diminishing or increasing the Scripture or Canon of the written word whensoever the Enthusiast who by his trusting on a broken reed is of all men the most likely to fall often shall mistake in interpreting any part of it For the new light if
Prophecie that spake of the light shining to Judah did here literally belong to them i. e. to those of Judah which after their return from Babylon inhabited these parts which before belong'd to Israel Ib. Galilee of the Gentiles That which is here ãâã ãâã ãâã ãâã ãâã is in Isaiah 9. 1. ãâã ãâã ãâã ãâã ãâã the circumference of the nations or that part of Palestine which is farthest from Jerusalem and hath the Nations round about it from ãâã ãâã ãâã ãâã ãâã volvit circumduxit and so by the Targum 't is rendred ãâã ãâã ãâã ãâã ãâã confinium the confines of the Gentiles because round about that part of Palestine the Egyptians Arabians Phenicians inhabited neer the seaside in respect of Traffick Thus we find Gen. 14. 1. ãâã ãâã ãâã ãâã ãâã the King of the Nations which will be confess'd to belong to the Nations adjoyning to that region if you compare it with Jos 12. 23. where though our English out of some Hebrew copies reads the King of the Nations of Gilgal yet the Septuagint reading ãâã ãâã ãâã ãâã ãâã shew that they read ãâã ãâã ãâã ãâã ãâã the King of the nations of the confines such were the Tyrians Sidonians and other Gentiles and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians ãâã ãâã ãâã ãâã ãâã in the land of the confines 1 Kings 19. 11. Thus Jos 13. 2. we read ãâã ãâã ãâã ãâã ãâã of the Philistines where the Targum reads ãâã ãâã ãâã ãâã ãâã the confines again the Septuagint ãâã ãâã ãâã ãâã ãâã borders and Joel 4. 4. Tyre and Sidon and all the ãâã ãâã ãâã ãâã ãâã circumambient regions of the Gentiles where though the Greek reads as here ãâã ãâã ãâã ãâã ãâã Galilee of the Gentiles yet the Targum more exactly ãâã ãâã ãâã ãâã ãâã the confines or that part of Palestine which bordereth on the Nations And so when the Evangelist S. Luke had said that Jesus return'd into Galilee c. 4. 14. he adds And the fame went out ãâã ãâã ãâã ãâã ãâã through all the ambient region so again v. 37. there went a noise of him ãâã ãâã ãâã ãâã ãâã i. e. into all that circumambience of the Gentiles And so saith Josephus of the Galileans ãâã ãâã ãâã ãâã ãâã they are encompass'd with so many other strange or heathen nations These ambient Nations are meant by ãâã ãâã ãâã ãâã ãâã the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee Tyre c. in opposition to Judaea there express'd by the house of Israel CHAP. V. 1. AND seeing the multitudes he went up into a mountain and when he was set his note a disciples came unto him 2. And he opened his mouth and taught them saying Paraphrase 1 2. Christ now in a more eminent manner sets upon his prophetick office and there being a great multitude present he went up into a mountain as a place of advantage to speak most audibly and there seating himself as a prophet or teacher a company of his constant followers all that received and obeyed his doctrine not only the twelve which were afterward chosen to be his Apostles came close up and communed with him And to them he addressed his speech saying for the explication of this whole Sermon see Pract. Chatech l. 2. c. 3. Blessed are the poor in spirit for theirs is the kingdome of heaven Paraphrase 3. Blessed are all they that how high soever their condition is in this world are yet in mind affection and conversation humble and lowly and they which when they are in worldly poverty bear it willingly not only of necessity for to these belongs the riches and those the greatest even of a kingdome and that of heaven see Luke 6. 21. Yours is the kingdome of heaven 4. Blessed are they that mourn for they shall be comforted Paraphrase 4 For they are of a fit temper and capacity to receive that comfort which Christ and the Spirit offer to all that are capable of it and accordingly their present sadnesse shall be repaired here and moreover rewarded with future joyes Luke 16. 25. whereas those that have most of the carnall jollities of this world that have enjoyed all their good things here have a sad arrear of mourning which expects them in another world 5. Blessed are the meek for they shall inherit the note b earth Paraphrase 5. The quiet-spirited persons and they that live in obedience to government for they ordinarily shall live quietly and receive the protection and benefit of Government and invading no mans goods or life shall generally enjoy long life and tranquillity in the earth Or when the exercises of this virtue in some singular conjunctures of time brings losses or death upon them they shall be richly rewarded in another world and be made amends abundantly there for all that the practice of this virtue hath brought upon them 6. Blessed are they which do hunger and thirst after righteousnesse for they shall be filled Paraphrase 6. Whose appetites are removed from the meaner inferiour objects of our thirsts which may raise but never satisfie our appetites from the worldings importunate desires ambitions and covetings to the eager and impatient pursuit of the favour of God and of piety of the highest kind that way of salvation now proposed to men by Christ see note on Rom. 1. b. For these shall be sure to obtain what they pursue and to be fully satisfied in the acquisition 7. Blessed are the merciful for they shall obtein mercy Paraphrase 7. They that are compassionate and pitifully affected to the wants of other men whether of their souls or bodies apt to releive and to pardon to give and to forgive for as they shall deal with others God shall deal with them in their time of want and requests they shall have pity shown to them abundantly Luke 6. 38. 8. Blessed are the pure in heart for they shall note c see God Paraphrase 8. They whose eye of their soul is not defiled by looking after fleshly or worldly lusts nor polluted with other foul mixtures for by this purity they are fitted for that vision of God which none else can attain unto Heb. 12. 14. 9. Blessed are the note d peace-makers for they shall be called the children of God Paraphrase 9. Peaceable that love and labour for peace for they are like to God as children to parents and like the only begotten Son of God that great peace-maker and shall have the priviledges that belong to such the childrens portion that of grace in this life and of the inheritance in another 10. Blessed are they which are persecuted for righteousnesse sake for theirs is the kingdome of heaven Paraphrase 10. That suffer for the discharge of a good consciscience for the constancy of their obedience to any of Gods commandements for their sufferings here shall be hereafter rewarded with a kingdom though they are
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
37. For words as well as actions are accounted of by God in conferring either rewards or punishments upon us 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee Paraphrase 38. All that take upon them to be sent from God and expect to be received bring some signs with them miracles or somewhat of that nature to give them authority we now desire some such from you 39. But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas Paraphrase 39. 'T is the sign of a wicked infidel people to be alwayes unsatisfied after so many miracles and manifestations sufficient to prove me the Messias still to be requiring more without ever being moved with what you have already For such as you there is but one signe or token or miracle behind that of my resurrection from death after ye have crucified me whereby you shall have my office asserted after I am gone and find Jonas's drowning and wonderful restoring from the whales belly to have been a type of me and that a most significant one 40. For as Jonas was three dayes and three nights in the whales belly so shall the son of man be note n three daies and three nights in the heart of the earth Paraphrase 40. For as Jonas lay buried in the whales belly three daies so shall Christ continue in the grave part of three natural dayes or shall die in one day and rise again the third day after it 41. The men of Nineveh shall rise up in judgment with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater then Jonas is here Paraphrase 41. And they that are not convinced and brought to repentance by my resurrection and the preaching of my Apostles which shall be consequent to that their sin and condemnation shall be much greater then that of the Ninivites was for upon Jonas's recovery from the whales belly and coming to preach to them they repented Jon. 3. whereas the resurrection of Christ and mission of the Spirit and preaching of the Apostles over all Judaea after that is a farre greater way of conviction then that recovery and preaching of Jonas 42. The Queen of the south shall rise up in the judgement with this generation and shall condemn it for she came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Paraphrase 42. for certainly here is that which is infinitely more then all that wisdome of Solomon manifestations of God infinitely more discernible then ever Solomons wisdome was which yet was so talk'd of that it brought in forein princes from afarre at the newes of it 43. When the unclean spirit is gone out of a man he walketh through drie places seeking rest and findeth none 44. Then he saith I will return into my house from whence I came out And when he is come he findeth iâ empty swept and garnished 45. Then goeth he and taketh with himself seven other spirits more wicked then himself and they enter in and dwell there and the last state of that man is worse then the first Even so shall it be also to this wicked generation Paraphrase 43 44 45. But to you that having received such means of converting and bringing you to repentance such miracles and particularly casting out devils v. 22. which occasion'd all the discourse since and to which this is annext Lu. 11. 24. have not yet walk'd worthy of them I shall now apply this parable v. 43 44 45. the meaning of which is That this nation out of which I came to cast out the power of Satan and to bind the strong man and take from him his usurped possession and goods for their proper Masters use doth appear so farre to resist all my methods as to blaspheme that holy Spirit by whom I work v. 24. and then what is to be look'd for but that the Devils ejected either by your own children or by me in my Fathers name either out of any single person or nation finding no where else in the heathen world such pleasant desireable habitations of rest and contentment as here among you as a well watered seaâ is the most pleasant shall try their utmost to re-enter here and when they come to doe so finding that Christ hath not gotten any admission they shall with many more worse then themselves make entrance and take a durable possession again and so the state of this people is like to be more desperately damnable then before I came among you it was or then if Satan had never been cast out it would have been 46. While he yet talked to the people behold his mother and his brethren stood without desiring to speak with him 47. Then one said unto him Behold thy mother and thy brethren stand without desiring to speak with thee Paraphrase 46 47. Whilst he was on this severe discourse so ungrateful to many of his auditors it happened that his mother the blessed virgin Mary and some others of his nearest kinred were waiting without to speak with him and upon this occasion one of his auditors either to trie what he would say or perhaps to interrupt him in his speech told him that his mother and kindred waited for him 48. But he answered and said to him that told him Who is my mother and who are my brethren 49. And he stretched forth his hand toward his disciples and said Behold my mother and my brethren Paraphrase 48 49. To which he presently replied to signifie this office of his to declare the will of his Father to be dearer to him then all relations and withall to shew that obedience to God was the thing above all others most welcome to him in these words Who is my mother c. that is Ye are deceived in me bare natural or secular respects sway not with me in comparison to the gaining of proselytes to heaven 50. For whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Paraphrase 50. becomes thereby the child of God and consequently by that means the brother and sister of Christ and besides Christ is also formed in him and so he is the mother of Christ answerable to the Virgin in whom Christ was conceived And therefore I doe most justly set that valuation on him and in that respect more tend the teaching of such and conversing with them then the paying a civility to those who are in carnal respects nearest to me Annotations on Chap. XII V. 8. Son of man That by the phrase the son of man in this place is not meant Man in common as some very learned men have thought but peculiarly Christ is more then probable not only by these words a greater then the
in a softer sense to send out Mat. 9. 25. and v. 38. and c. 12. 20 and 35. so c. 13. 52. and besides many other in the Gospels âam 2. 25. And so it may doe here and be all one with ãâã ãâã ãâã ãâã ãâã to lead away which is the word used in the parallel part of the story in S. Matthew c. 4. 1. ãâã ãâã ãâã ãâã ãâã he was led away c. But besides this the word doth in good authors peculiarly signifie to expose to leave in a destitute helplesse condition as when Aristotle saith of the Raven ãâã ãâã ãâã ãâã ãâã that she exposes her young ones And although Jesus being already in the wildernesse at his Baptisme for there did John preach and baptize v. 4. there is no peculiar need of any new act of driving or bringing him into the wildernesse for the businesse of his temptation following but only to leave him or expose him there yet because S. Matthew joynes ãâã ãâã ãâã ãâã ãâã to this part of the story in order to his temptation therefore the safest way is so to render ãâã ãâã ãâã ãâã ãâã as may be reconcileable with that that is to lead him up farther into the wildernesse and expose him there V. 38. Next That ãâã ãâã ãâã ãâã ãâã signifies here joyned with ãâã ãâã ãâã ãâã ãâã adjoyning is from the use of the word in the Septuagint of the Old Testament For there the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies behinde or next after and is oft rendred ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã post and ãâã ãâã ãâã ãâã ãâã the hinder parts is four times rendred ãâã ãâã ãâã ãâã ãâã Gen. 41. 23. ãâã ãâã ãâã ãâã ãâã sprang up adjoyning or next to them we read after them 2 Sam. 21. 1. ãâã ãâã ãâã ãâã ãâã year adjoyning to year we read year after year Psal 68. 25. ãâã ãâã ãâã ãâã ãâã the Princes went before adjoyning or next to the singers we read the singers after Psal 94. 15. ãâã ãâã ãâã ãâã ãâã All that are true are neer it we read follow or after it So likewise the word ãâã ãâã ãâã ãâã ãâã is oft by them rendred ãâã ãâã ãâã ãâã ãâã in this sense following contiguous Num. 2. 17. and in eight places more and accordingly I doubt not but 1 Sam. 19. 3. where the copies read ãâã ãâã ãâã ãâã ãâã it should be read ãâã ãâã ãâã ãâã ãâã the Hebrew ãâã ãâã ãâã ãâã ãâã which we render besides my father being so often rendred ãâã ãâã ãâã ãâã ãâã and so in like manner Dan. 10. 3. ãâã ãâã ãâã ãâã ãâã sure ãâã ãâã ãâã ãâã ãâã the Hebrew having ãâã ãâã ãâã ãâã ãâã and we render it I was by the side of the great river So in the New Testament ãâã ãâã ãâã ãâã ãâã Acts 20. 15. and 21. 26. is the day adjoyning or next following according to the notion of ãâã ãâã ãâã ãâã ãâã the day after and c. 20. 15. ãâã ãâã ãâã ãâã ãâã the day next following so Luke 13. 33. See Note on Acts 13. h. CHAP. II. 1. AND again he entred into Caperna um after some days and it was noysed that he was in the house Paraphrase 1. And after a while he came openly in the day time in to the city Capernaum c. 1. 21 45. see Mat. 9. 1. and went as 't is probable into Simons and Andrews house c. 1. 21. 2. And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the dore and he preached the word unto them 3. And they came unto him bringing one sick of the palsie which was borne of four Paraphrase 3. And there was a company which came 4. And when they could not come nigh unto him for presse they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5. When Jesus saw their faith he said unto the sick of the palsie Son thy sins be forgiven thee Paraphrase 5. the great confidence which the sick man and his friends had of Christs power to cure him 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus speak blasphemies Who can forgive sinnes but God onely Paraphrase 7. This must needs be a wicked blasphemous thing to assume that to himself which belongs only to God For sure none can 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said unto them Why reason ye these things in your hearts Paraphrase 8. discerned by his divine Spirit which alone is able to know the secrets of the heart see Note on Rom. 9. a. 9. Whether is it easier to say to the sick of the palsey thy sins be forgiven thee or to say Arise take up thy bed and walk 10. But that ye may know that the son of man hath power on earth to forgive sins he saith to the sick of the palsey Paraphrase 10. See Mat. 9. 6. 11. I say unto thee Arise and take up thy bed and goe thy way into thine house Paraphrase 11. receive health or recover from this disease 12. And immediately he arose and took up the bed and went forth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion 13. And he went forth again by the sea side and all the multitude resorted unto him and he taught them 14. And as he passed by he saw Levi the son of Alpheus sitting at the receit of custome and said unto him Follow me And he arose and followed him 15. And it came to passe that as Jesus sate at meat in his house many Publicans and sinners sat also together with Jesus and his disciples for there were many and they followed him 16. And when the Scribes and Pharisees saw him eat with Publicans and sinners they said unto his disciples How is it that he eateth and drinketh with Publicans and sinners Paraphrase 16. If your Master be a pious and holy person how comes it to passe that he observeth not that which all pious Jews those of the sect of the Pharisees Ch. 7. 3 4. observe most carefully viz. to abstein from all pollutions and so not to eat or converse with any heathen person or such as frequently trade with such 17. When Jesus heard it he saith unto them They that are whole have no need of the Physitian but they that are sick I came not to call the righteous but sinners to repentance Paraphrase 17. my special businesse for which I am sent is to reduce wicked men to new life 18. And the disciples of John and of the Pharisees used to fast and they come and say unto him Why doe the disciples of John and of the Pharisees fast but thy disciples fast not Paraphrase 18. according to their custome of
ãâã the apostle Heb. 3. 1. in the same sense as the Great Pastor of his sheep Heb. 13. 20. and the only as Pastor so Bishop of our soules 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè Episcopus Dominus Jesus est The Lord Jesus is properly a Bishop Now what was thus conferred on Christ was also personally exercised by him upon earth whiles he remained here he preached the Gospel instituted rites in his Church to continue for ever called disciples gave them commands used their ministery designed some to certain offices sent out seventy Lu. 10. 1. as Heralds before his face gave them power to cure diseases v. 9. and so committed to them some though but a temporary office or mission which ceased at their return to him v. 17. On others he resolved to instate a larger and more durable power to send them as his Father had sent him to make them his successors on earth but this he did not at this time He sent them indeed the Twelve peculiarly Mat. 10. 5. and that with no small power power to cast out unclean spirits v. 1. and to preach v. 7. and that was the summe of this Mission v. 8. Preach cure cleanse raise cast out devils freely ye have received freely give dispense the powers liberally to the advantage of others which are so freely bestowed on you Proportionably to this and that other of the seventy Lu. 10. it is to be remembred that among the Jewes all sorts of Messengers are called ãâã ãâã ãâã ãâã ãâã So Ahijah 1 Kings 14. 6. is called ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã an harsh Apostle or messenger of ill news so the twelve spyes Num. 13. were said ãâã ãâã ãâã ãâã ãâã to be sent to explore the land and were as it were a sampler of the Twelve that here Christ sends out on the like account and in the Old Testament the word is no otherwise used Among the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths and dues that belonged to the Synagogues such as Philo calls ãâã ãâã ãâã ãâã ãâã sent for the monies of the Temple legâad Caium and by the Emperour Augustus ãâã ãâã ãâã ãâã ãâã receivers and in like manner the messengers of the Church that carryed their liberality or letters congratulatory from one to another are by Ignatius called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the divine carriers or Embassadors and so in the Theodosian Codex tit de Judaeis Apostoli are those that were sent by the Patriarch at a set time to require the gold and silver due to them Of these it is observable that when they were thus imployed though not on any very high imployments and but for a short time they yet were furnish'd with letters of Proxy or Attourney that what they did might be done in the names and persons of those from whom they were sent and from thence the Axiom is known among the Jewes that every mans Apostle is as himself to which Christ seems to referre Mat. 10. 14. He that receiveth you receiveth me c. So when Saul was sent by the Jewish Sanhedrim to Damascus Acts 9. he had the letters of the High Priest with him v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government that must be fetch'd from Joh. 20. 21. where Christ sends his disciples as his Father had sent him sends them solemnly and with commission in that notion of sending wherein the Procurator or Proconsul is sent to his Province or wherein Moses is sent to the Israelites in Egypt send by whom thou wilt send saith Moses or wherein Kings and Judges and Saviours are every where in the Old Testament said to be sent when they are by God advanced to any Government Thus must Christ mean of himself that he was sent by his father see Mat. 10 40. 15. 24. Joh. 3. 24. 5. 38. 6. 57. 17. 3. consequently thus must it be understood that they are sent by Christ and so Joh. 17. 11. As thou hast sent me into the world I also have sent them without referring to the ordinary ãâã ãâã ãâã ãâã ãâã of the Jewes the messengers of the Patriarchs And so as in the earthly Kingdom the ãâã ãâã ãâã ãâã ãâã Rulers or Procurators such was Pilat in Judaea which are next the Regal authority are said to be ãâã ãâã ãâã ãâã ãâã sent 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christs spirituall Kingdome sent not before his face as Ministers Disciples the Seventy Lu. 10. 1. and generally messengers are said to be sent but sent as his successors and heires on earth endued with that power by commission from him which he here executed And this is the meaning of the word here which seems not as yet to be bestowed on them by Christ but being after really instated on them 't is here and c. 17. 5. 22. 14. occasionally mentioned and so Mat. 10. 2. by way of ãâã ãâã ãâã ãâã ãâã or anticipation as the name Peter is Mat. 4. 18. the title that belonged to them at the writing of this Thus when we read that the Father gave judgement to the Son Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also Joh. 20. 23. As the Father gave the keyes to the Son Is 22. 22. Rev. 3. 7. so the Son gave the keyes to the Apostles Mat. 16. 19. As the Father gave the Son to sit on his Throne so the Son gave the Apostles to fit with him on Thrones Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church Mat. 21. 42. so the Son gave the Apostles to be foundations upon a foundation Eph. 2. 20. the foundation of Apostles Christ being the chief corner stone And so as the Father sent the Son Joh. 5. 24. 17. 18. so the Son sent the Apostles Joh. 20. 21 And from the dignity of this office it is that the very Angel Rev. 19. 20. whose name hath no more in it then ãâã ãâã ãâã ãâã ãâã hath both signifying messengers or legates professes himself to be but a fellow-servant of John and his Brethren that have the testimony of Jesus that is of Apostles and Apostolick men The testification of the resurrection of Christ and the Christian faith to which the Apostles were sent by Christ being as 't is there said the spirit of Prophecy the most honourable office that any mortal can be designed to by Christ and there put in comparison with that joyfull news brought them by that
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive ãâã ãâã ãâã ãâã ãâã the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã it is only a form of repressing as much as ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã '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
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 ãâã ãâã ãâã ãâã ãâã a great day So it is rendred by the Greek Isa 1. 13. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã reading it seems ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã by the mistake of the two letters which are so like ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã V. 40. Linen cloths ãâã ãâã ãâã ãâã ãâã in Hesychius signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is by him rendred ãâã ãâã ãâã ãâã ãâã a band or swath so ch 20. 7. and so the ãâã ãâã ãâã ãâã ãâã in the story of Lazarus c. 11. 44. which word is by Grammarians derived from ãâã ãâã ãâã ãâã ãâã mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound ãâã ãâã ãâã ãâã ãâã saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
up Ananias when he is dead CHAP. XX. 1. The first day of the week cometh Mary Magdalene early when it was yet dark unto the sepulchre and seeth the stone taken away from the sepulchre Paraphrase 1. Came Mary Magdalene and divers other women that had followed Jesus in his life-time Lu. 24. 10. 2. Then she runneth away and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Paraphrase 2. John the writer of this Gospel and told them The body of the Lord is taken 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and that other disciple did outrun Peter and came first to the sepulchre 5. And he stooping down and looking in saw the linen clothes lying yet went he not in 6. Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes lie 7. And the napkin that was about his head not lying with the linen clothes but wrapped together in a place by it self 8. Then went in also that other disciple which came first to the sepulchre and he saw and believed Paraphrase 8. And then upon his report John also that other disciple which came before Peter see ch 1. c. to the sepulchre went in and saw how the swathes and napkin were laid and believed what Mary and Peter had told him and was thereby convinced that he was risen 9. For as yet they knew not the scripture that he must rise again from the dead Paraphrase 9. For as yet they were not assured by the prophecies of scripture that it was to be so neither did they believe the testimonies of those that saw him risen Mar. 16. 11 12 13 14. 10. Then the disciples went away again unto their own home 11. But Mary stood without at the sepulchre weeping and as she wept she stooped down and note a looked into the sepulchre 12. And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen Paraphrase 12. of the tomb 13. And they say unto her Woman why weepest thou She saith unto them because they have taken away my Lord and I know not where they have laid him 14. And when she had thus said she turned her self back and saw Jesus standing and knew not that it was Jesus Paraphrase 14. And having said so and received answer from the Angels that he was risen from the dead and that she should go and tell his disciples c. Mat. 28. 5 6. Mar. 16 6 7. Lu. 24. 6 she went from the sepulchre toward the place where the disciples were Mat. 28. 8. and as she goes see note a. she sees a person standing which indeed was Jesus though she knew him not 15. Jesus saith unto her Woman why weepest thou whom seekest thou She supposing him to be the Gardner saith unto him Sir if thou have born him hence tell me where thou hast laid him and I will take him away Paraphrase 15. and I will carry him to his grave again or provide some other burying place for him 16. Jesus saith unto her Mary She turned her self and saith unto him Rabboni which is to say Master 17. Jesus saith unto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God Paraphrase 17. This is not a time for me to company with you as I was wont but I go to prepare a place for you in heaven where you shall hereafter enjoy me 18. Mary Magdalen came and told the disciples that she had seen the Lord and that he had spoken these things unto her 19. Then the same day at evening being the first day of the week when the dores were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you Paraphrase 19. dores of the roome where they were together were shut for the more secrecy to avoid danger from the Jewes 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even note b so send I you Paraphrase 21. I take my leave of you see c. 14. 27. And doe now give you the same commission to execute in the Church when I am gone which my ãâã gave me at my coming 22. And when he had said this he breathed on them and saith unto them note c Receive ye the holy Ghost Paraphrase 22. And by that embleme signified to them the holy Ghost which should shortly come down upon them and thereby all those gifts of the Spirit of God which should be necessary to fit them for the discharge of their office Act. 2. 1. till which time they were to wait at Jerusalem Lu. 24. 49. 23. note d Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Paraphrase 23. See Mat. 16. note h. and Tract Of the Power of the Keyes 24. But Thomas one of the twelve called Didymus was not with them when Jesus came Paraphrase 24. otherwise called Didymus which by interpretation signifies the Twin 25. The other disciples therefore said unto him We have seen the Lord. But he said unto them Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Paraphrase 25. I shall not be perswaded that it is he 26. And note e after eight daies again his disciples were within and Thomas with them then came Jesus the dores being shut and stood in the midst and said Peace be unto you Paraphrase 26. the week after the next week that day seven nights the disciples were again met at the service of God and Thomas was with them and when the dores had been fast shut for the more secrecie and security Jesus again as v. 19. came in upon them 27. Then saith he to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believing 28. And Thomas answered and said unto him My Lord and my God Paraphrase 28. I acknowledge that thou art my very Lord and Master and that is an evidence to me that thou art the omnipotent God of heaven 29. Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Paraphrase 29. Thy faith would have beenâ more excellent and more eminently rewardable
man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is âoe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and ãâã which were or had been if he had not thus dealt assigned Judas 23. ãâã they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the loâs to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase ãâã ãâã ãâã ãâã ãâã ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud ãâã ãâã ãâã ãâã ãâã Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intââted to be an effect or consequent of Christs Ascenââ v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word ãâã ãâã ãâã ãâã ãâã which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined ãâã ãâã ãâã ãâã ãâã it is that wherein there is no time And so it seems to signifie here where Gods reserving the ãâã ãâã ãâã ãâã ãâã times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were ãâã ãâã ãâã ãâã ãâã continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither ãâã ãâã ãâã ãâã ãâã they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples ãâã ãâã ãâã ãâã ãâã continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the ãâã ãâã ãâã ãâã ãâã or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously ãâã ãâã ãâã ãâã ãâã together a phrase to denote their sacred assemblies or ãâã ãâã ãâã ãâã ãâã this sure denotes the ãâã ãâã ãâã ãâã ãâã the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places ãâã ãâã ãâã ãâã ãâã they were continually and ãâã ãâã ãâã ãâã ãâã they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
Peter and the rest of the Apostles that were present beseeching their directions what to doe in this case 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and ye shall receive the note d gift of the holy Ghost Paraphrase 38. And Peter answered them that there was now but one possible way left and that was with true contrition and acknowledgement of their sinne to hasten out of this infidelity and with a sincere and thorough change to come as proselytes to Christ and enter upon Christian profession with a vow of never falling off from it and so to receive baptisme from the Apostles that sacrament wherein Christ enabled them to bestow or convey from him remission of sinnes to all true penitents farther promising them that they should be made partakers of the holy Ghost also and of those gifts which by the descent of the Spirit were powr'd out on the Church and some among them of those miraculous powers which they now saw and admired in the Apostles see c. 4. 31. and note on c. 6. c. 39. For the promise is unto you and to your children and to all that are afarre off even as many as the Lord our God shall call Paraphrase 39. For to you saith he the benefit of that promise appertains if you will lay hold on it and indeed primarily to you Jewes this promise of the holy Ghost was made on purpose for this that by our preaching to you ye might be converted and convinced of the vilenesse of what you have done and upon repentance be received into mercy and receive absolution from us as the deputies and proxies of Christ which is gone And as the advantage hereof belongs primarily to you to whom our first addresse was to be made so in the next place upon your rejecting it it must be extended to the rest of the world to all the Gentiles which shall obey and come in to Christ at his call or upon our preaching to them 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation Paraphrase 40. And many other discourses he made to them all to this effect conjuring and hastening them with all speed to get as the Angel did Lot out of Sodome Gen. 19. 17. out of this state of high provoking infidelity wherein the multitude of Jewes were engaged 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand soules Paraphrase 41. And all that were really affected by what he said came and renounced their former courses and approved the sincerity of their change and received baptisme and that day about 3000 men were converted to Christianity 42. And they continued stedfastly in the Apostles doctrine and note e fellowship and in breaking of bread and in prayers Paraphrase 42. And all that were so continued assiduous in hearing the Apostles teach and in bringing their goods liberally for the use of them that wanted v. 45. and in eating the Lords Supper and praying together 43. And fear came upon every soul and many wonders and signes were done by the Apostles Paraphrase 43. And a generall astonishment surprized men to see first those strange operations of the holy Ghost v. 4. a consequent of which was this wonderfull accession of converts v. 41. And withall the Apostles did many miracles of very different sorts some of cures and some of exemplary severities and thereby came to have a very great authority among all that heard it ch 5. 5. 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need Paraphrase 44 45. And all that received the faith assembled together for the service of God observed constant times of publick prayers and receiving the sacrament of the Lords supper see note on ch 1. e. the richer communicated their goods to the poorer as freely as if they had been theirs 46. And they continued daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and â singlenesse of heart Paraphrase 46. And they daily assembled in the Temple and received the Lords supper in some of those upper rooms see note on ch 1. d. and eat together in a most pious charitable manner with great cheerfulnesse and cordiall sincere bounty and liberality 47. Praising God and note f having * favour with all the people And the Lord added to the Church daily â such as should be saved Paraphrase 47. Blessing the name of God and exercising works of mercy to all that wanted and God daily moved the hearts of some or other to come in to this number gave the Apostles a fruitfull harvest every day brought them in some that obeyed the exhortation given them ver 40. repented and got out of the actions and wicked lives of that crooked generation and betook themselves to the obedience of Christ see note on Lu. 13. 23. b. Annotations on Chap. II. V. 1. Fully come The word ãâã ãâã ãâã ãâã ãâã here is all one with the simple ãâã ãâã ãâã ãâã ãâã in other places And that is taken in a peculiar notion when 't is applied to times signifying that such a time is come So Gen. 25. 24. when her daies to be delivered were fulfilled that is when her time of child-birth was come For which the Evangelist reads ãâã ãâã ãâã ãâã ãâã The time of her bringing forth was filled Lu. 1. 57. So Gen. 29. 21. My daies are fulfilled that is the time agreed upon for my taking her to marriage is now come So Mar. 11. 15. ãâã ãâã ãâã ãâã ãâã the time is fulfilled that is now is that due season come the criticall point wherein if they repent not they shall perish So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles untill the times of the Gentiles ãâã ãâã ãâã ãâã ãâã be fulfilled that is till the peculiar season concerning the Gentiles see the place doe come And this very ãâã ãâã ãâã ãâã ãâã is so used Lu. 9. 51. ãâã ãâã ãâã ãâã ãâã when the daies were fulfilled that is were come of his being taken up Accordingly ãâã ãâã ãâã ãâã ãâã here is no more then when the day of Pentecost was come or upon that day V. 17. Last daies ãâã ãâã ãâã ãâã ãâã the last daies doe in that place of Joel literally signifie the last daies of the Jewes immediately preceding their destruction called there the great and teââible day of the Lord And accordingly the last daies have among the Jews proverbially signified the daies of the Messias which they call ãâã ãâã ãâã ãâã ãâã the last daies and both these notions are very reconcilable For as the coming of the Messias signifies beside the coming of him in the
To the inward that speech of Christ John 7. 38. seems to pertain He that believeth on me out of his belly shall flow rivers of living waters where the belly denoting the heart or inward part of the man the flowing of the living water from thence denotes some effects of the holy Spirits descent upon and in the hearts of believers the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost ver 39. This he spake of the Spirit which they which believe on him should receive ãâã ãâã ãâã ãâã ãâã for as yet the holy Ghost was not among or upon them because Jesus was not yet glorified Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men which upon the descent of the holy Ghost upon the Apostles should be powred upon the Christian world convey'd by the preaching baptizing confirming and other ministery of the Apostles their farther instructing them in the Gospel which is therefore elsewhere call'd ãâã ãâã ãâã ãâã ãâã the ministration of the Spirit or means of communicating it to believers What this inward gift is appears in severall places wisdome ch 6. 3. knowledge 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit joyned with his word enaâling humble sincere Christians for the duties of Christian life which are required of them called the renewing of the holy Spirit and joyned as here to the Laver of regeneration Tit. 3. 5. and so the earnest of the Spirit in our hearts 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those ãâã ãâã ãâã ãâã ãâã gifts of tongues of healing c. And those are evidently called the ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost Acts 10. 45. and that was there powred upon the Gentiles of Cornelius's family immediately on their receiving the faith even before Baptisme And to these belongs another promise of Christ Mar. 16. 17. These signes shall follow those that believe They shall take up serpents c. Now for the resolving of the Quaere what sort of gift it is which is here meant the surest way will be not so to define of either as to exclude the other but to comprehend both under this phrase not that both and every branch of each should be powred on each believer but that they all should be scatter'd among them the inward by Baptisme or Confirmation signed on all and the outward bestow'd on some of them to testifie to all the truth and excellency of the Gospel and to fit and prepare some persons for sacred imployments not all the outward again upon each on whom the outward were bestow'd but some on one some on another the gift of tongues to one of healing to a second of prophesying to a third and they that had most or the highest degrees of these are call'd ãâã ãâã ãâã ãâã ãâã full of the Spirit see chap. 6. Note b. and note on Eph. 1. c. V. 42. Fellowship The word ãâã ãâã ãâã ãâã ãâã is to be rendred as from the verb ãâã ãâã ãâã ãâã ãâã not communion but communication by that meaning distribution liberality effusion or participation by which any are made partakers of some gift spirituall or temporall such as here beneficence to the poor c. Thus in Simplicius on Aristot Phys l. 1. describing magnanimous men ãâã ãâã ãâã ãâã ãâã they are saith he content with a little and distribute or communicate readily of that which they have And in Lucian ãâã ãâã ãâã ãâã ãâã communicating to the poorer sort of what they have and again ãâã ãâã ãâã ãâã ãâã will he envy him that communicates and gives Where it signifies liberality or giving to the poor Thus is almes-giving defined by the Arabians communicatio in miseriis Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders ãâã ãâã ãâã ãâã ãâã Mysteriorum communicationem Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication not from Communion as that is now used for the Sacrament à communicatione orationis conventus omnis sancti commercii relegatio a banishing from participation of all prayer assembly and sacred commerce and not onely of the Sacrament so as the word be compounded like exlex without any change of the termination In this notion is the word generally used in Scripture for liberality or some kind of distributing or dispensing to others So here ãâã ãâã ãâã ãâã ãâã continuing in liberality and breaking of bread and prayers where as ãâã ãâã ãâã ãâã ãâã signifies publick prayers and ãâã ãâã ãâã ãâã ãâã the breaking of bread in the administration of the Sacrament so ãâã ãâã ãâã ãâã ãâã is the peoples bringing and presenting of the bread and wine and the fruits of the earth for the acknowledging God the Creator of all part of it to be eaten in commemoration of Christs sacrifice and the rest to be distributed among the poor ver 44. Whereupon ãâã ãâã ãâã ãâã ãâã in Hesychius and Phavorinus for which the copies read corruptly ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã to offer or present From which Glossaries these explications also of the word are to be had ãâã ãâã ãâã ãâã ãâã to distribute or dispense ãâã ãâã ãâã ãâã ãâã participation of the holy mysteries ãâã ãâã ãâã ãâã ãâã to partake ãâã ãâã ãâã ãâã ãâã c. They are said to communicate who distribute to one another and they that partake and receive from one another whether friendship or knowledge Whence it appears 1. that the word signifies both to distribute and to receive to make others partake and to be partaker 2 ly that it is appliable to friendship or societie no otherwise then to knowledge or any thing else Thus Rom. 15. 26. ãâã ãâã ãâã ãâã ãâã is to make a contribution So 2 Corinth 8. 4. ãâã ãâã ãâã ãâã ãâã charity and communication of administration that is liberality toward the saints So ãâã ãâã ãâã ãâã ãâã 2 Corinth 9. 13. liberality of distribution so ãâã ãâã ãâã ãâã ãâã Phil. 1. 5. liberality toward the preaching or propagating the Gospel So Hebr. 13. 16. where 't is joyned with ãâã ãâã ãâã ãâã ãâã beneficence as 1 Tim. 1. 18. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã distributive and communicative are all one so Philem. 6. ãâã ãâã ãâã ãâã ãâã is his liberality to the poor by which the bowels of the saints are refresh'd ver 7. flowing from his faith From this notion of the word ãâã ãâã ãâã ãâã ãâã as it strictly signifies liberality toward the poor may be fetch'd the sense of that Article in the Creed ãâã ãâã ãâã ãâã ãâã the communication or liberality of the saints to note this great liberality here mentioned of the first converts to Christianity in the Apostles time see Philo of the ãâã ãâã ãâã ãâã ãâã in Aegypt in Euseb Hist l.
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâl a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase ãâã ãâã ãâã ãâã ãâã to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek ãâã ãâã ãâã ãâã ãâã who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read ãâã ãâã ãâã ãâã ãâã is filled Ib. Toly The Verb ãâã ãâã ãâã ãâã ãâã hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing ãâã ãâã ãâã ãâã ãâã to be frustrated defeated of his hope and in Plato Apol. ãâã ãâã ãâã ãâã ãâã In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã joyned to the person and then 't is absolutely to lie So 't is here v. 4. ãâã ãâã ãâã ãâã ãâã Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. ãâã ãâã ãâã ãâã ãâã ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. ãâã ãâã ãâã ãâã ãâã lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive ãâã ãâã ãâã ãâã ãâã in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph ãâã ãâã ãâã ãâã ãâã certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place ãâã ãâã ãâã ãâã ãâã to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called ãâã ãâã ãâã ãâã ãâã guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
c. 46. So again ch 19. 6. the Ephesian disciples being newly baptized in the name of Jesus v. 5. by the Apostles benediction and imposition of hands the holy Ghost came upon them and they spake with tongues and prophefied And so ch 2. 38. when Peter tells them that upon their Repentance and Baptisme they should receive ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost the very phrase which is used of Cornelius's family it follows accordingly ch 4. 31. the place was shaken and they were filled with the holy Ghost and so beside the inward gifts and graces of the Spirit they were many of them endowed with those extraordinary gifts which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith and to testifie to them and others the truth of what was preach'd to them And of them that were at that time converted they are now to choose some here for the office of Deacons men full of the Spirit c. CHAP. VII 1. THen said the high Priest Are these things so Paraphrase 1. And the chief priest asked him Whether this whereof he was accused ch 6. 14. of foretelling the destruction of this people and religion of the Jewes were true or no. 2. And he said Men brethren and fathers hearken The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran Paraphrase 2. And fitting his speech to the point in hand that is to prove the approaching destruction of the Temple by shewing the little merit and great provocations of that people and the no reason why they should be preferred before other nations the free choice and thereupon free promise of God being the only ground of all the mercy that befell them he said I beseech you to give audience The one eternall God of heaven and earth appeared and spake to our father Abraham whilst he was in Mesopotamia as that see Judith 5. 3. in a wider notion contains that whole region on the other side of Euphrates from Canaan v. 2. Syria Chaldea Mesopotamia and Babylonia that is whilst he was in the place of his birth Ur of the Chaldees Gen. 15. 7. 11. 31. before the time that his father Terah and he dwelt in Haran Gen. 11. 31. where in the way from Ur to Canaan they stayed some yeares till Terah's death v. 32. 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee Paraphrase 3. And when he appeared he commanded him saying The countrey where thou art is overrun with all villany and therefore that thou mayst keep thy self free from their idolatries and other vices accompanying them I command thee to forsake that place and thy fathers house Gen. 12. 1. and remove into another land which I shall appoint and direct thee to viz. the land of Canaan which though now possess'd by others yet I will give unto thee and to thy seed entirely Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me 4. Then came he out of the land of the Chaldeans and dwelt in Charran and from thence when his father was dead he removed him into this land wherein ye now dwell Paraphrase 4. Then in obedience to that command he went out of that countrey of his and his father Terah with him as farre as Haran Gen. 11. 31. and after he had dwelt in Haran some years according to God's command he removed into Canaan Gen. 12. 5. 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child Paraphrase 5. And there he pitched his tent and built an altar v. 7 8. but was soon fain to remove into Aegypt ver 10. and there to so journ having received a promise of God that he would give him this whole land of Canaan ch 12. 7. for him and his seed to possesse when as ye he had no child nor likelyhood to have any nor any kind of estate in the land but was a stranger or sojourner there Gen. 17. 18. 20. 1. 21. 34. 23. 4. 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them evil note a four hundred years Paraphrase 6. And Gen. 15. 13. God spake to him again concerning this matter that before this promise should be performed to him his posterity should first sojourn in Canaan and then go down to sojourn in Aegypt and there should suffer and be for some time oppressed like slaves till the end of 400 years from the time of the birth of Isaac not from the time of the going into Aegypt untill the time that the iniquity of the seven nations all concluded there as Amos 2. 9 10. under the generall name of the Amorites which inhabited this promised land should be filled up and so they fit for God in justice to destroy them and give away their land them Gen. 15. 16. 7. And the nation to whom they shall be in bondage will I judge said God and after that shall they come forth and serve me in this place Paraphrase 7. And then in the 4 th generation Gen. 15. 16. after Jacob Moses and Aaron which brought them out being the sons of Amram the son of Cohath the son of Levi one of Jacob's sons that went down with him into Aegypt when the time comes of bringing them out of their Aegyptian slavery and giving them this land I will saith God Gen. 15. 14. lay heavy punishments on the Aegyptians and by that means make them release thy posterity and so they shall come and possesse this land and serve me in it 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Paraphrase 8. And God made a covenant with him and appointed circumcision as a seal of it and accordingly Abraham when Isaac was born circumcised him the eighth day and Isaac begat and circumcised Jacob and Jacob his twelve sons the heads of the twelve tribes of which this people consisted 9. And the Patriarchs moved with envy sold Joseph into Aegypt but God was with him Paraphrase 9. And those sons of Jacob were much displeased with one of their brethren viz. Joseph and sold him into Aegypt but when he was there God protected and provided for and advanced him miraculously 10. And delivered him out of all his affliction and gave him favour and wisdome in the sight of Pharaoh king of Aegypt and he made him governour over Aegypt and all his house Paraphrase 10. And when he was cast into prison
59. And they stoned Stephen calling upon God and saying Lord Jesus receive my spirit Paraphrase 59. And all the time that they cast stones he continued in prayer to God and at the last concluded in these words 6. And he kneeled down and cried with a loud voice Lord note k lay not this sinne to their charge And when he had said this he fell asleep Paraphrase 60. gave up the ghost Annotations on Chap. VII V. 6. Foure hundred years That the four hundred years here mention'd as also Gen. 15. 13. or the four hundred thirty Exod. 12. 40. are not to be interpreted of the space wherein the Israelites continued in Aegypt so as to begin at Jacobs and his sons coming thither and to end at Moses's carrying them out is sufficiently manifest by all story of those times The Chaldee paraphrast and the generality of the Jews determining that space to be but two hundred and ten only Josephus defining it two hundred and fifteen years First then it must be observed that the words here and in those other places being not strictly restrained to their dwelling in Aegypt but so as to contain also their sojourning in Canaan the ãâã ãâã ãâã ãâã ãâã strange land here may fitly comprehend both of them and the ãâã ãâã ãâã ãâã ãâã shall sojourn may doe so too for Abraham sojourned in Canaan before his posterity were sojourners in Aegypt yea and himself first sojourned in Aegypt Gen. 12. 10. And so the words in Gen. 15. 13. are in the same latitude thy seed shall be a stranger in a land which is not theirs and shall serve them Where the land which is not theirs distinctly the ãâã ãâã ãâã ãâã ãâã a strange land here is common to both those lands where they sojourned and where they were servants And in the place Exod. 12. 40. the words in our English the sojourning of the children of Israel who dwelt in Aegypt are reconcileable with this also their sojourning being defined to be so many years part of which they dwelt in Aegypt but not their sojourning in Aegypt so many years And therefore when the Septuagint read it ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the sojourning of the children of Israel which they sojourned in Aegypt they adde by way of necessary paraphrase ãâã ãâã ãâã ãâã ãâã and in the land of Canaan and so the Samaritan Pentateuch read and Solomon Jarchâ in terris aliis and in other lands in stead of it Secondly it must be observed what latitude belongs in that place of Exodus 12. 40. to that phrase children of Israel not so as to denote the posterity of Jacob only but inclusively them and their fathers Jacob and Isaac the posterity of Abraham This is done by a figure Synecdoche ordinary in all languages and therefore the Septuagint to expresse it more plainly thought fit to enlarge their paraphrase and having added Canaan to Aegypt they adde also to the children of Israel ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã both they and their fathers and so read that whole verse thus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã The sojourning of the children of Israel which they and their fathers sojourned in the land of Aegypt and Canaan was four hundred and thirty years And though some copies of the Septuagint have not that latter addition of they and their fathers yet S. Augustine in Exod. qu. 47. acknowledgeth both additions Mean while the words both here and Gen. 15. 13. have no need of such a paraphrase assigning it to Abrahams not to Jacobs seed And so saith Josephus Antiq. l. 2. ãâã ãâã ãâã ãâã ãâã they left Aegypt in the month Xanthicus on the fifteenth day four hundred and thirty years after our father Abraham came into Canaan So that now the only difficulty behind is to accord the four hundred years here and in Genesis with the four hundred and thirty in Exodus And that must be by distinguishing of the beginning of the account which may be either from Abrahams leaving of Chaldaea and receiving the first promise of Canaan or else from the birth of Isaac Abrahams seed If the account be begun from the leaving Chaldaea Abrahams own countrey when his sojourning did begin then it falls right to be four hundred and thirty years as it is in Exodus for Abraham being born in the year of the world 2007 and the warning of God to him to goe out of his countrey being in the seventieth year of his age that is in the 2077th of the world four hundred and thirty years added to that number make up 2507 and in the next year after that is the departure out of Aegypt placed by the best Chronologers But if the account begin from Abrahams seed that is from the birth of Isaac which we know was in the hundredth year of Abrahams age and so thirty years after his departure from Chaldaea then it must consequently be thirty years lesse from thence to the departure out of Aegypt and so that will accord exactly with the four hundred years here and in Genesis which are assigned to his seeds sojourning in a strange land Thus the Jewes in Seder Olam collect from that place in Genesis thy seed shall be a stranger four hundred years that is Isaac from his birth and his posterity till the delivery cut of Aegypt by Moses Of which space the servitude and oppression of the Israelites in Aegypt came not say they to much above an hundred and thirty years but their stay after Jacobs descent to two hundred and ten to which adding one hundred and ninety years from Isaacs birth to Jacobs going down into Aegypt which is accordingly placed by Chronologers An. M. 2298. the whole four hundred years are made up exactly V. 14. Threescore and fifteen The difference of the number of those which are here said to have gone down into Aegypt from that computation which we find Gen. 46. 27. Deut. 10. 22. where they are but threescore and ten hath made some writers think fit to change the reading Th. Beza from Cor. Bertram is willing to believe ãâã ãâã ãâã ãâã ãâã five mistaken for ãâã ãâã ãâã ãâã ãâã all Others rather pharâsie ãâã ãâã ãâã ãâã ãâã all together but without any pretense of antient or later copie for either nay on the contrary the Syriack and Arabick and Latine translations are all for that which we now have and so make those conjectures unseasonable The matter sure is to be imputed to another Original S. Luke we know was one of those which made use of the Greek translation of the Old Testament and accordingly citeth his testimonies constantly out of the Septuagints reading Now in the Septuagint Gen. 46. where this account is made it is clear that the summe set down ver 27. is not seventy as we now read out of the Hebrew but seventy five and that that is no mistake of the transcriber by confounding of
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their âemple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles ãâã ãâã ãâã ãâã ãâã in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. ãâã ãâã ãâã ãâã ãâã where the Hebrew hath ãâã ãâã ãâã ãâã ãâã and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive ãâã ãâã ãâã ãâã ãâã to shew mercy after it v. 72. But ãâã ãâã ãâã ãâã ãâã here is another kind of phrase ãâã ãâã ãâã ãâã ãâã hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules ãâã ãâã ãâã ãâã ãâã is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius ãâã ãâã ãâã ãâã ãâã removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present ãâã ãâã ãâã ãâã ãâã is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. ãâã ãâã ãâã ãâã ãâã c. where the ship was to be unladed of its burthen and so Mat. 2. 4. ãâã ãâã ãâã ãâã ãâã where is Christ to be born and 1. Cor. 15. 35. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more ãâã ãâã ãâã ãâã ãâã in the present tense where the sense is ye shall and the world shall not see me in
ãâã ãâã ãâã ãâã So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops ãâã ãâã ãâã ãâã ãâã trying or approving them by the Spirit and Clemens Alexandrinus of S. John and the Bishops of Asia here that he did constitute Bishops ãâã ãâã ãâã ãâã ãâã of those that were signified by the Spirit And so this is the most probable notation of it in this place CHAP. XXI 1. AND it came to passe that after we were gotten from them and had launched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara Paraphrase 1. After this sad parting c. 20. 37. from the Bishops of Asia at Miletus c. 20. 17. we took ship and sailed prosperously without any incommodation 2. And finding a ship sailing over into Phoenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burthen 4. And finding disciples we tarried there seven daies who said to Paul through the Spirit that he should not goe up to Jerusalem Paraphrase 4. And meeting there with some that had received the Gospel and were indued with gifts particularly that of prophecy see ch 20. 23 24. we staied with them a while at lyre and they by revelation told Paul that he would incurre much hazard by going up to Jerusalem and therefore advised him not to goe 5. And when we had accomplished those daies we departed and went away and they all brought us on our way with wives and children till we were out of the city and we kneeled down on the shore and prayed Paraphrase 5. But this moved not Paul see c. 23. 24. but we left that place all of them men women and children attending us out of the city and there on the sea shore we kneeded down and prayed at parting 6. And when we had taken leave one of another we took ship and they returned home again 7. And note a when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him Paraphrase 8. Paul and the rest of us that accompanied him whereof Luke the writer of this book was one went from Ptolemais to Caesarea a haven town in Syria see note on c. 18. c. called Strato's tower but rebuilt by Herod and called Caesarea see note on Matth. 16. ãâã and went into the house of Philip he that being one of the seven Deacons was by the Apostles sent out to Samaria and ãâã places to preach the Gospel see note on Joh. 20. 21. and with him we made some stay 9. And the same man had four daughters virgins which did prophesie Paraphrase 9. had the gift of foretelling things to come 10. And as we tarryed there many days there came down from Judaea a certain Prophet named Agabus Paraphrase 10. See note on c. 15. e. 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles Paraphrase 11. after the manner of Prophets of old which often prophesied by syâbols or significant expreâs of what they foretold he took Pauls girdle and bound his hands and feet with it and said It hath been revealed to me by God that after this manner that I have bound my self with Pauls girdle so the Jews of Jerusalem shall bind Paul and deliver him to the Procurator of the Romans to be put to death 12. And when we heard these things both we and they of that place besought him not to go up to Jerusalem 13. Then Paul answered What mean ye to weep and to break mine heart for I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me who have nothing else to afflict or disturb me but your importunity against my taking this journey For of my self I am most heartily willing to suffer any thing bonds or death it self for the propagating of the Gospel of Christ or for the professing my constancy in it in despight of all persecutions 14. And when he would not be perswaded we ceased saying The will of the Lord be done 15. And after those daies we took up our carriages and went up to Jerusalem Paraphrase 15. laded mules with the goods which we had with us and took our journey from Caesarea 16. There went up with us also certain of the disciples of Caesarea and brought with them one Mnason of Cyprus an old disciple with whom we should lodge Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus c. 13. 4. who would gladly entertain us at our journeys end 17. And when we were come to Jerusalem the brethren received us gladly 18. And the day following Paul went in with us unto James and all the Elders were present Paraphrase 18. and we went to James the Bishop of Jerusalem see note on 1 Cor. 1â a. who with all the Bishops of Judaea see note on Phil. 1. b. were assembled together that they might in councel consider of S. Paul's businesse 19. And when he had saluted them he declared particularly what things God had wrought among the Gentiles by his ministerie 20. And when they heard it they glorified the Lord and said unto him Thou seest brother how many thousands of Jewes there are which believe and they are all zealous of the Law Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching and after that began to tell him what at present would be prudent for him to doe not so much in respect of the unbelieving as the converted Jews of whom there were many myriads great multitudes in Judaea who though they had received the Gospel yet stuck close to the observances of the Mosaicall Law 21. And they are informed of thee that thou teachest all the Jewes which are among the Gentiles to forsake Moses saying That they ought not to circumcise their children neither to walk after the customes Paraphrase 21. These said they have heard it affirm'd of thee that not only according to the decrees of our councel thou permittest the Gentile-converts to remain uncircumcised but also that those Jewes that are dispersed in Asia and elswhere whom thou hast converted to the faith thou perswadest them that they may leave off circumcision and the other ceremonies of Moses Law 22. What is it therefore
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
ãâã according to the flesh must signifie the same with ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã according to the flesh and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã by works will be the most probable means of interpreting ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã born according to the flesh and Isaak ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã by works v. 2. will not be of the same latitude with ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is not ordinarily observed and must be fetch'd from the use of ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã by him or on the side of him or answerable parallel to him And to this Hebrew the Greek ãâã ãâã ãâã ãâã ãâã bears exact proportion the word ãâã
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 ãâã 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 ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã here is thought to signifie his taking expressions out of common life ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there ãâã ãâã ãâã ãâã ãâã it signifies little short proportionable to their strength So in Demosthenes contr Midiam ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ââre 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
more liberall bands the cords of a man the bands of love ingenuous commands such as of our selves we cannot but judge best to be done and most agreeable to our reasonable natures and to them added as to children the promise of an eternal inheritance upon our obeying of him and for the punishments now left in his Church they are not those servile of stoning and the like but paternal such as toward children removing them from the Table of the Lord by such fatherly discipline frownes and chastisements to reforme them see Theophylact. And so his dealing with us is as with children adopted and received into the family paternal and gracious by which we are allow'd to come unto God as to a father to expect all fatherly usage from him grace and assistance to doe what he now commands us to doe and the reward of eternall blisse able infinitely to outweigh all the carnal pleasures and delights of sin that can solicite us to the contrary And so this is infinitely an happier condition then that servile condition of the Jewes of being bound to doe things which had no goodnesse in them but as they were commanded and had no promise of heaven upon the performing them but punishments upon the non-performance 16. The Spirit it self beareth witnesse with our spirit that we are the children of God Paraphrase 16. And this condition and manner of God's dealing with us under the Gospel see Lu. 9. Note d. is on God's part a sure evidence to our consciences if our filial obedience and being wrought on by these means be the like evidence on our parts that we are more then servants which was the highest that that kind of legall obedience could pretend to even sons of God 17. And if children then heirs heirs of God and joynt-heires with Christ if so be that we suffer with him that we may be also glorified together Paraphrase 17. And if sons then according to the customes of all nations see note c. heirs of heaven heirs indeed of God the Father and coheirs with Christ coming to the inheritance after the same manner that Christ did to wit by sufferings v. 29. which are proper for sons also to suffer first with Christ and then to reigne with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Paraphrase 18. And when I mention sufferings which as filial chastisements must be expected by us from our father the sufferings which at this time lie upon us Christians I must not be thought to look upon them with any sadnesse even in respect of this present life for whatever our sufferings are the deliverance is likely to be so much the more eminent and illustrious and glorious toward us that firmly adhere to Christ perhaps in this life in rescuing us while the Jewes that persecute us and all others that joyn with them are destroyed but most certainly in another that our sufferings will not be thought to bear any the slightest proportion with them 19. For the earnest expectation of the note e creature note f waiteth for the note g manifestation of the sons of God Paraphrase 19. For all the Gentile world are now attending or waiting as it were to see what you Jewes will doe who of you be true sons of God who not that is who will now accept and embrace the faith of Christ who will not their happinesse depending punctually upon the issue of this 20. For the creature was note h made subject to note i vanity not willingly but by reason of him who hath subjected the same in hope Paraphrase 20. For the heathen world hath for these many years been for the generality of them enslaved to Satan and by him to that wretched miserable estate of ignorance and Idolatry and all those vain and unclean bestiall worships and so as many as have gone on in those vile courses have been involved also under that desperate impossibility as to the eye of man of recovering to the least degree of bliss And all this not absolutely willingly or upon their own free choice but by the devils imposing it on them as an act of religion a concomitant and effect of their Idol-worships see note g. in which he commanded all these villanies This makes it reasonable to suppose of these heathens that they are willing to be rescued from lving any longer under these slaveries and the Gospell was the onely means to do that Thus much of the verse seemes to be best put in a parenthesis that so that which follows may connect the 19. with the 20. verse thus The creature attends the revelation of the Sons of God In hope 21. Because the creature it self also shall be delivered from the bondage of note k corruption into the glorious liberty of the children of God Paraphrase 21. That they also the very heathens shall by the Gospell and the grace of Christ be rescued from those courses of sinne to which they have been so long inslaved into that glorious condition not onely of free men redeem'd by Christ out of that bondage to Satan to live and amend their lives but even of Sonnes of God to have right to his favour and that immarcessible inheritance attending it 22. For we know that the whole creation groaneth and travaileth in pain together untill now Paraphrase 22. For this is visible enough every where in our preaching that the Gentiles are very forward to receive the Gospell when they hear it while ye Jewes generally reject it and so the Gentile world is as it were in pangs of travaile ever since Christ's time till now ready to bring forth the sons of God the true children of faithfull Abraham when the Apostles who must midwife out this birth shall but preach unto them Act. 28. 28. 23. And not onely they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for note l adoption to wit the note m redemption of our body Paraphrase 23. And as the Gentile world do earnestly expect this discovery v. 19. who of you Jewes will receive Christ who not that they may reap their advantage by it have the Gospell freely preached to them so they that have received the faith that are already converted and so have not that want of the preaching or revealing of it have yet another advantage of this revelation viz. to have their persecutions at an end which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry Mat. 10. 23. and so even we our selves waite for this season and groan in the mean while under the persecutions expecting one kinde of adoption deliverance from servitude and oppressions the rescuing our outward man out of the afflictions which encompass us at the present see v. 18. and deliverance from which 't is
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of ãâã ãâã ãâã ãâã ãâã God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase ãâã ãâã ãâã ãâã ãâã to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the miraculous stupendious actions of which the footsteps yet remainâ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and who hath been his counsellour which words being not here read but to ãâã ãâã ãâã ãâã ãâã these other immediately subjoyned ãâã ãâã ãâã ãâã ãâã 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
of his own and for ãâã ãâã ãâã ãâã ãâã who hath been his counsellour set onely ãâã ãâã ãâã ãâã ãâã who shall instruct him For this there is no probable reason to be given and therefore it must be resolved that no more then the first words are taken out of that place of Isaiah and that the latter words are the Apostles own to bring them to his present purpose Who hath known the mind of the Lord which shall instruct him that is who doth know the Lords mind so well as to be fit to inform and instruct the spiritual man v. 15. for that ãâã ãâã ãâã ãâã ãâã him should signifie the Lord as they conclude that make these words all one with the latter part of the verse in Isaiah would be very strange not only because it would be farre different from v. 15. of which it is brought for a proof but also because knowing the mind of God although it be a fit preparative to instructing of others yet is not so for the instructing of God himself CHAP. III. 1. AND I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ Paraphrase 1. And I brethren although I was furnish'd with all manner of spiritual gifts and was able to have revealed to you the highest mysteries yet when I was among you I could not think fit to treat so with you the greatest part of you being then but very slender proficients in the Gospel so farre from spirituall men as some of you the Gnosticks are wont to style themselves from men instructed by the Spirit of Christ that you were gotten no higher then the imperfections and passions and sins of men meer beginners in Christianity 2. I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet now are ye able Paraphrase 2. This was the reason that I gave you such tender food proceeded not to reveal the mysteries of Christianity to you for you were not fit for any higher diet nor indeed yet are ye 3. For ye are yet carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk as men Paraphrase 3. For ye are not yet raised to any pitch of spirituall or Christian temper as may appear by the schismes and factions that are among you which being so contrary to the commands of Christ which are all for peace and charity as long as they are among you ye are advanced but little above the pitch of meer men those which have nothing of Spirit in them 4. For while one saith I am of Paul and another I am of Apollos are ye not carnal Paraphrase 4. And herein your carnality consists one pretends to follow the doctrine of Paul another of Apollos in opposition to all other Christians and they that hold with one hold against the other And what is this uncharitablenesse but carnality 5. Who then is Paul and who is Apollos but ministers by whom ye believed even as the Lord gave to every man Paraphrase 5. Where first it ought to be considered that Paul or Apollos are not the authors of our faith but onely instruments of conveying the doctrine of Christ to us and consequently must not be conceived to teach diverse doctrine according to the different commissions given them by the holy Ghost 6. I have planted Apollos watered but God gave the increase Paraphrase 6. And so though I have taught you the doctrine of Christianity and made you believers of heathens and Apollos baptized you when you had been thus brought to the faith by me I being sent by Christ not to baptize but to preach the Gospel ch 1. 14 17. yet the successe of all the whole work in making either my preaching or his baptizing effectual was from God not from us 7. So then neither is he that planteth any thing neither is he that watereth but God that giveth the increase Paraphrase 7. And therefore there is no great matter imputable either to one or other as that either of us should be deemed the author of your faith but God onely who hath made our endeavours so effectuall to you 8. Now he that planteth and he that watereth are one and every man shall receive his own reward according to his own labour Paraphrase 8. But then secondly the doctrine of both of us is but one both of us have had the same designe and purpose of setling men in the doctrine of Christ though according to the labour that either of us have taken in the work we may have different degrees of reward And consequently though one labourer may deserve more honour then another yet ought not this to be an occasion of division or schisme among you because our designe and doctrine being the same your faith ought to be the same also 9. For we are labourers together with God ye are God's husbandry ye are God's building Paraphrase 9. We indeed that preach and they that baptize are both servants or officers of God and cooperate one with another in that great work of dressing and building up of soules which when 't is wrought must not yet be attributed to us the instruments but onely to God the author and perfecter of all 10. According to the grace of God which is given unto me as a wise master-builder I have laid the foundation and another buildeth thereon But let every man take heed how he buildeth thereupon Paraphrase 10. God gave me abilities and commission to plant and preach the Gospel to doe as the master-workman doth to lay the foundation and accordingly I have done preached the faith laid the foundation Jesus Christ and him crucified c. 2. 2. and some others that came after me to this Church which I had planted v. 6. I mean not Apollos for he onely watered what I had planted baptized and farther instructed whom I had converted c. 1. 5 6 7. but some others I say which I hear have come in have superstructed on my foundation somewhat which I never designed But let them take heed what they doe for if they have superstructed any other but that one pure precious doctrine of Christ crucified and constant confession of him in time of persecution if from the Gnosticks they receive any infusions contrary to these let them look to it 11. For other foundation can no man lay then that is laid which is Jesus Christ Paraphrase 11. For the faith of Christ being the foundation which I have laid and that indeed the onely one which can possibly be laid 12. Now if any man build upon this foundation gold silver precious stones wood hay stubble 13. Every man's work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every man's work of what sort it is 14. If any man's work abide which he hath built thereupon
are guilty of them nor of any other injustice shall without reformation ever be capable of inheriting the crown which is by Christ promised to Christians 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God Paraphrase 11. And such sins as these were ordinary among you in time of your heathen state but now you have given up your names to Christianity which denounceth judgement against all these your baptism is a renouncing of them all your sanctification by the Spirit directly contrary to it your justification by what Christ hath suffered and done for you see note on Mat. 7. b. utterly incompatible with such impurities and injustices spoken of either in the last or this chapter 12. All things are lawfull unto me but all things are not expedient all things are lawfull for me but I will not be brought under the power of any Paraphrase 12. And whereas your teachers to allure you to sensuall practices tell you first that all meat is freely to be eaten and so sooth you up in luxury and then proceed and perswade you that use of venery is as necessary for your bodies and so as lawfull as eating of meat is I shall tell you first that supposing them lawfull yet it will befit a Christian to abstain from many things that are not utterly unlawfull and secondly that if indifferent things begin to get a dominion over any ãâã men upon conceit that meats are lawfull come to be enslaved to their bellies as of the Gnosticks 't is affirmed that they serve their bellies and that they are lovers of pleasures more then of God this is then absolutely unlawfull 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body Paraphrase 13. 'T is true that meats are by God and nature appointed for the use of men and that the body of man here in this life hath absolute necessity of them And yet to take off our hearts from them we may also consider that in the next life which is a spirituall life this eating and desiring of meat shall be taken away and therefore even here we should keep the flesh in such a subordination to the spirit that we may be able to deny our selves even lawfull pleasures sometimes especially when any occasion makes it more expedient v. 12. But then for fornication whatsoever your former heathen principles or present false teachers the Gnosticks teach you that is no such lawfull or indifferent thing your bodies are to be consecrated to God either in lawfull wedlock or in chaste single life and by being kept pure here must be made capable of rising to everlasting life with Christ hereafter v. 14. 14. And God hath both raised up the Lord and will also raise up us by his own power Paraphrase 14. And then God that raised up Christ's pure sinlesse body out of the grave and hath made it a spirituall body shall also doe the same for us though we lye down in the grave also 15. Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Paraphrase 15. And this one consideration may have force on you Your bodies expect to rise with Christ as members with the head ye must not then in any reason pollute a member of Christ a devoted consecrated person by such unclean embraces 16. What know ye not that he which is joyned to an harlot is one body for two saith he shall be one flesh Paraphrase 16. That which was said at the institution of marriage in paradise that the man and the wife become one body concludes that the fornicator makes himself one body with a whore 17. But he that is joyned unto the Lord is one spirit Paraphrase 17. As on the other side he that keeps close to Christ's commandements and so cleaves to him Deut. 10. 20. hath a spirituall union with him minds the same things that he minds and so is very farre from these carnall base joyes in which all the Gnosticks religion consists 18. Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body Paraphrase 18. Be sure therefore that ye keep your selves farre removed from that sinne Most other sins are committed against God or the neighbour but sinnes of uncleannesse are against one's selfe a defiling of his flesh a polluting of that which by chastity and single life is set apart to be a temple of God a place of sanctity and purity v. 29. 19. What know ye not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own Paraphrase 19. Your bodies are by your being Christians consecrated to the service of his Spirit and the Governours of the Church of which sort the incestuous person is thought to be see c. 5. 2. set apart in all purity to discharge that function to which they are consecrated by receiving the holy Ghost This benefit of the Spirit ye have received from God and it is an engagement to you to think your own bodies are not now at your own disposall to use them as you please as in your state of Gentilisme or without that engagement ye might be tempted to imagine 20. For ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Paraphrase 20. For God hath pai'd dear for the purchase of you hath given his sonne out of his bosome and his very Spirit to this purpose to purchase unto himself a peculiar people zealous of good works by this price making purchase of our bodies as well as our soules and so engaging us to serve and glorifie him in both and not leaving either of them at liberty for us to dispose of as we please V. 2. To judge That the word ãâã ãâã ãâã ãâã ãâã signifies not matters but places of judicature appears by Hesychius ãâã ãâã ãâã ãâã ãâã and authors and Glossaryes generally and so in the sacred style Susan 49. where we read the place of judgement So Judg. 5. 10. sit in judgement and Dan. 7. 10. the Judgement was set that is the Court of Judges And Jam. 2. 6. ãâã ãâã ãâã ãâã ãâã are distinctly and necessarily rendred Judgement-seats And so here the Arabick interpreter renders it by words which are thus in Latine Subsellia Judicii ad mundum pertinentis seates of judgement belonging to the world V. 7. A fault The word ãâã ãâã ãâã ãâã ãâã is used Rom. 11. 12. and is opposed to ãâã ãâã ãâã ãâã ãâã fulnesse noting there the great paucity of the Jewish converts to
that is the plague v. 36. and c. 16. 41. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Paraphrase 11. All these sinnes and judgements on those Israelites who were vouchsafed such wonderfull mercies by God which were his people under his immediate conduct had so much of his Spirit among them and yet sinn'd so foully and were destroyed so miserably are all emblemes of our estate if we doe not beware of their sins and they are set down in the old Testament as warnings for us Christians 12. Wherefore let him that thinketh he standeth take heed lest he fall Paraphrase 12. And therefore let him which is the most spiritual among you that seems to himself to stand the firmest take care that he fall not into these carnal sins which bring such ruine along with them 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Paraphrase 13. And though some motives there are now among you that may tempt you to joyne with the heathen in their idolatries to wit the persecution of the heathens among which you live yet ought not this to work much upon you to drive you out of your religion For first these are but ordinary and to be look'd for see note on Rom. 6. b. and besides God that hath promised not to suffer his servants to be afflicted that is tempted see note on Gal. 4. a. above their strength will be sure to make good his promise and will give you a way of escaping their terrors if you continue faithfull and constant that you shall be able to bear whatsoever befalls you 14. Wherefore my dearly beloved flee from idolatry Paraphrase 14. To conclude therefore let no temptation bring you to yield to these sins that are in their idol-feasts see note on ch 5. 1. nor at all to be brought to sacrifice with them 15. I speak as to wise men judge ye what I say Paraphrase 15. I need not speak more plainly to you what I mean by idolatry you are wise enough to know see note c. 16. The note e cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Paraphrase 16. The Christian feast of bread and wine in the Lord's supper is the exhibiting to us see note on Mat. 26. 26. the making us partakers of the body and blood of Christ see note on Act. 2. c. and is by us all acknowledged to be so and therefore sure the joyning in an idol-feast is a participating of the idol-God 17. For we being many are one bread and one body for we are all partakers * of that one bread Paraphrase 17. And all we that do partake of that one feast are by that supposed to be one body of the same kind one with another and so in like manner if ye joyn with heathens and partake of their idol-feasts with them ye are to be supposed of the same lump and mould with those heathens 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar Paraphrase 18. In the Jewish sacrifices 't is a known thing that not onely they that sacrifice the priests but all they also that eat of any part of the sacrifice the people are said to perform service to God to eat as it were and drink with God at the altar and to partake of all the benefits that come from God upon the sacrificers 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing Paraphrase 19. I need not then affirm that which the objection c. 8. 4. denyed viz. that an idol is any thing or that that which is offered to a false God is in it self at all different from any ordinary meat from the contrary of which the Gnosticks concluded that there is no unlawfulnesse to joyn in eating at an idol-feast 20. But I say the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils Paraphrase 20. No I need not come to examin that nicety 't is sufficient to say in plain words that those sacrifices of the heathens are sacrifices to devils and that whosoever eats of the feasts joyned to those sacrifices doth communicate and joyn and doe service to devils and I would not have Christians guilty of that 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and the table of devils Paraphrase 21. The Sacrament of the body and blood of Christ wherein we communicate with and partake of the benefits of the death of Christ will not well agree with communicating of and joyning with devills see Rev. 13. note a. 22. Doe we provoke the Lord to jealousie are we stronger then he Paraphrase 22. Doe we joyn devils in competition or rivality with God doe we think that we shall dare to give our selves up to all idolatry and heathen sin and yet that God will not punish us when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship and threatned to visit and punish for it 23. All things are lawfull for me but all things are not expedient all things are lawfull for me but all things edifie not Paraphrase 23. Many things there are see c. 13. note i. which I might lawfully doe but that they are hurtfull and disadvantageous to others tend not to their edification but to the scandalizing of them either bringing them to or confirming them in some sinne 24. Let no man seek his own but every one anothers wealth Paraphrase 24. And 't is not fit that any should be so intent on what is lawfull for him in respect of himself or what is for his own advantage as to neglect the benefit and advantage and edification of others 25. Whatsoever is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulnesse thereof Paraphrase 25 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat and that therefore if it be not lawfull to eat what is offered to idols ye must not ear what ye buy in the shambles because that may be such and then this is a great retrenchment of your Christian liberty by which ye may lawfully enjoy any of God's creatures I answer that in that case I may lawfully âat whatsoever is there sold and not
hath strange formidable powers of inflicting diseases nay death it self on malefactors see note d. Another the faculty of interpreting scripture Another of knowing men's hearts whether they be sincere or no in order to Ecclesiastical discipline in censures and diseases Another to speak some languages which he was never taught see note g. which served both as a miraculous act to confirm the Gospel and as a help to reveal it to men of all countries Another the power of interpreting strange languages to such in the congregation who had not understood the language in which the Apostles had spoken ver 30. 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Paraphrase 12. so in like manner is Christ and his Church many members in one body see Gal. 3. note d. 13. For by one Spirit are we all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are And the cup of charity or thanksgiving appointed by Christ in his last supper to be used in his Church is a token and band of the same unity among Christians and signifies the animating of all by the same Spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Paraphrase 14 15 16 17. For as the body is made up of severall members for severall uses so is the Church of Christ each of them profitable for some end and therefore though one be inferiour to some others yet hath that no reason to envy them 18. But now hath God set the members every one of them in the body as it hath pleased him Paraphrase 18. It hath therefore seemed best to God to give severall men severall offices in the Church which they are to be content with not repining that they are not more honourably employed 19. And if they were all one member where were the body Paraphrase 19. For if every member were equall to all others there could not be a subordination and assignation to severall offices as in a body there must be 20. But now are they many members yet but one body Paraphrase 20. And therefore God hath so ordered it that each should have his peculiar office and all together be united into one body 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to be feeble are necessary Paraphrase 21 22. Every one having need and use of every other and generally those which we more despise and are ashamed of being most necessary 23. And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comelinesse Paraphrase 23. we cloth and cover most diligently 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Paraphrase 24. but God hath so disposed of the severall parts of the body that some shall have a naturall beauty others that want that shall be supplied by clothes which are an artificiall beauty 25. That there should be no schisme in the body but that the members should have the same care one for another Paraphrase 25. That there may be no separation of interests or desires in the body and so likewise in the Church but that the several members may be as solicitous every one for another member as for its self 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it Paraphrase 26. From whence it followes that as in the body every member hath a fellow-feeling with each other so all true members of the Church have the same common interests and concernments whether of suffering or of rejoicing 27. Now ye are the body of Christ and members in particular Paraphrase 27. And this must be by you applied to your selves who are being considered all together the Church though not the Church Universal yet a special part thereof the Church of Corinth see Chrysostome and so the mystical body of Christ and the severall persons of you members of that body that particular church 28. And God hath set some in the Church first note b Apostles secondarily note c prophets thirdly note d teachers after that note e miracles then gifts of healings note f helps note g governments note h diversities of tongues Paraphrase 28. And the chief officers constituted by God in the Church are 1. Apostles sent to plant the faith and having done so either to govern being present or superintend being absent in all Churches 2. Prophets who having many spiritual gifts teach where the Apostles have planted and confirm believers and impose hands see note on Act. 15. c. 3. Doctors or teachers of Churches already constituted and so all one with Bishops differing from prophets onely in this that they taught out of the instructions which they had themselves received without any special revelation Then as endowments of these and parts of their function were these five things 1. Powers of inflicting diseases and death it self upon the disobedient 2. Gifts of healing them that received the faith 3. The care of the poor 4. The power of governing the Churches where they were planted And lastly some sorts of languages necessary to their preaching to the Gentiles though not the gift of all tongues which came down on the Apostles 29. Are all Apostles are all prophets are all âachers are all workers of miracles 30. Have all the gifts of healing doe all speak with tongues doe all interpret Paraphrase 29 30. Thus do the severall offices and gifts in the Church belong to several persons and not all to one and each is to be content with his lot and use it to the benefit of the Church 31. But covet earnestly the best gifts And yet shew I unto you a more excellent way Paraphrase 31. I conceive then that you doe well every one to seek and contend in prayer earnestly for those gifts which are most usefull and profitable to the
Church wherein you minister But therein deceive not your selves as they doe that make use of these to faction and division scorning and vilifying of those that are not so well gifted as they but know from me that none of those external abilities are to be compared with that one grace of charity the love of our brethren and the performance of those duties toward them which God requires of us chap. 13. 4 c. the severals of which as they are despised by you so they are much more excellent then those offices and gifts that tend most to the edifying of the Church and I shall proceed to shew you that Annotations on Chap. XII V. 1. Spiritual gifts That ãâã ãâã ãâã ãâã ãâã may here be used in the Masculine not Neuter Gender is most evident and if it be so then it must signifie spiritual persons not things So the word is certainly used ch 14. 37. If any seem to be a Prophet or spiritual such as have any divine afflation Thus in Palladius Lausiac Hist c. 43. ãâã ãâã ãâã ãâã ãâã I knew exactly that he was a spiritual person and foreknew all things V. 28. Apostles The word ãâã ãâã ãâã ãâã ãâã Apostles is known to signifie here not messengers of a common nature but commissioners from Christ sent with the same power which he had from his father Joh. 20. 21. to plant and govern the Church and to that end to part the world between them into so many ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã portions and lots and proper places and provinces Act. 1. 25. over which they were set And so though when Christ was here on earth these were Disciples and followers of his yet after his departure and the descent of the Holy Ghost they are instated in the supreme authority in the Church See Note on Joh. 20. b. Ib. Prophets Next after the Apostles are Prophets placed in the Church both here and Ephes 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it and to that end they were inspired by God with that special gift of interpreting the prophecies c. of the Old Testament thereby to confirm the Jewes in the faith and beside many other spiritual gifts they had that of foretelling things to come as appears by Agabus and those that went down from Jerusalem to Antioch Act. 11. 27. These differed from Apostles on one side were inferior to them ãâã ãâã ãâã ãâã ãâã had not that higher commission saith Theophylact and being joyned with Doctors Act. 13. 1. did yet in this differ from them say the Scholiasts that the Prophets did speak all from the Spirit ãâã ãâã ãâã ãâã ãâã but the doctors from themselves Such were Judas and Silas Act. 15. see note e. who being Bishops of Judaea were farther furnish'd with this gift of prophecie and ãâã ãâã ãâã ãâã ãâã being prophets v. 32 ãâã ãâã ãâã ãâã ãâã exhorted and confirmed the brethren or Christians as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost Act. 13. 3. their revelation being an evidence of their gift of prophecy their laying on of hands an exercise of their Episcopal power And such were the two witnesses Rev. 11. 3. who are there said to prophesie in sackcloth that is after the manner of Prophets in the Old Testament to preach the will of God and foretell things to come who that they were the Bishops of Jerusalem see Note on that place Ib. Teachers ãâã ãâã ãâã ãâã ãâã Doctors are here set down in the third place differing as hath been said from Prophets onely in this that they spake ãâã ãâã ãâã ãâã ãâã from themselves and had not the gift of foretelling things to come But for the office of teaching and confirming those which had already received the Gospel and for the governing of the Churches as Bishops in that they agreed with them and accordingly Act. 13. 1. the same persons are there call'd Prophets and Teachers And therefore 't is to be observed that Ephes 4. 11. Teachers are set as all one with ãâã ãâã ãâã ãâã ãâã Pastors the Bishops title saith Chrysostome and so say the Scholiasts ãâã ãâã ãâã ãâã ãâã c. those that govern the Churches the Bishops he calls Pastors such was Timothy Titus and the like So in Bede Eccl. hist l. 2. c. 2. Episcopos sive Doctores Bishops or Doctors So S. Chrysostome Epist ãâã ãâã ãâã ãâã ãâã speaking of the incestuous Corinthian ãâã ãâã ãâã ãâã ãâã many say he had the place of a Doctor streight addes ãâã ãâã ãâã ãâã ãâã he had the presidency of the Church ãâã ãâã ãâã ãâã ãâã some pastors and teachers not distinguishing them as Apostles and Prophets and Evangelists with a ãâã ãâã ãâã ãâã ãâã some to each but only connecting them with the ãâã ãâã ãâã ãâã ãâã the particle and by way of explication and so noting them to be two names for one thing and accordingly ãâã ãâã ãâã ãâã ãâã Pastors is not mentioned here The particular notation of the word ãâã ãâã ãâã ãâã ãâã must be first taken from the difference observable betwixt ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã preaching on one side and ãâã ãâã ãâã ãâã ãâã teaching on the other so as the word and doctrine differ 1 Tim. 5. 17. the first belonging to the planting the second to the watering that is instruction and exhortation and confirmation superadded to the preaching or planting the faith any where This office of instructing and confirming certainly belonged primarily to the Bishop in every Church Act. 13. 1. and was not competible to any but him or whom the Bishop appointed to it as the Apostles sent the Evangelists to preach for them where they could not come themselves by neglect of which wholesome practice all heresies and seeds of new doctrines have gotten into the Church Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets he holds his peace and the ãâã ãâã ãâã ãâã ãâã Praefect or Bishop ãâã ãâã ãâã ãâã ãâã makes the exhortation after the manner that we see practised by Paul Act. 13. 15 16. And agreeable to that it is that the Bishop should be styled ãâã ãâã ãâã ãâã ãâã Teacher So Chrysostome and Theophylact on 1 Tim. 4. 14. ãâã ãâã ãâã ãâã ãâã c. the dignity of Teacher or Priest being great c. by both noting the ãâã ãâã ãâã ãâã ãâã or Priesthood to which ãâã ãâã ãâã ãâã ãâã Timothy was there chosen that is his Episcopal power Of this see more Note on Jam. 3. a. Ib. Miracles Having set down the three prime sorts of dignities in the Church Apostles Prophets Teachers with the distinctive termes of ãâã ãâã ãâã ãâã ãâã first secondly thirdly the
no man think me a fool if otherwise yet as a fool receive me that I may boast my self a little Paraphrase 16. There will be no great reason that this my glorying should make you count me imprudent or if it doe 't is no great matter I will venture that rather then suffer sycophants to seduce and corrupt you 17. That which I speak I speak it not after the Lord but as it were foolishly in this confidence of boasting Paraphrase 17. Yet what I say in this matter I deliver not as a piece of Gospel but as an external incidental discourse in this matter of which the false Apostles boast and I have much more reason then they see note on Heb. 11. a. 18. Seeing that many glory after the flesh I will glory also Paraphrase 18. And seeing others think fit to glory or boast of such extrinsick things as these I may have leave to doe the like 19. For ye suffer fools gladly seeing ye your selves are wise Paraphrase 19. For wise men are not wont to be angry but are many times pleased to see others play the fools and so doe you in many other things 20. For ye suffer if a man bring you into bondage if a man devour you if a man take of you if a man exalt himself if a man smite you on the face Paraphrase 20. I am sure you can bear with greater matters you can give men leave to take you captive to their doctrines how false soever to deprive you of all you have to insult over you to use you as contumeliously as is possible 21. I speak as concerning reproach as though we had been weak howbeit whereinsoever any is bold I speak foolishly I am bold also Paraphrase 21. Which I tell you to put you in mind how reproachfully you have been used by them as indeed I have also been set at nought and vilified by them for which there hath been little reason For whatsoever reason any of them hath to think well of himself I have sure as much cause as he though to say so may goe for folly in me as being a kind of boasting 22. Are they Hebrewes so am I are they Israelites so am I are they the seed of Abraham so am I 23. Are they ministers of Christ I speak as a fool I am more in labours more abundant in stripes above measure in prisons more frequent in deaths oft Paraphrase 22 23. These seducers boast they are Hebrews and Israelites and of Abrahams stock and then that they are Apostles of Christ And sure I am every one of these and for the last I cannot but say it though it will be deemed boasting and folly in me that I am more then an ordinary Apostle one that have taken more pains suffered more of scourgings and imprisonments aud dangers of imminent death then any of the very twelve Apostles 24. Of the Jewes five times received I note c forty stripes save one Paraphrase 24. Five times was I scourged of the Jewes without any mitigation with the greatest severity that the law would permit 25. Thrice was I beaten with rods once was I stoned thrice I suffered shipwrack a night and a day I have been note d in the deep 26. In journeying often in perils of waters in perils of robbers in perils by my own countrey-men in perils by the heathen in perils in the city in perils in the wildernesse in perils in the sea in perils among false brethren 27. In wearinesse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse Paraphrase 25 26 27. Thrice was I beaten with wands probably by the Roman officers see note b. once by a tumult of a seditious multitude of Zealots I was without any judiciall processe stoned and left for dead Act. 14. 19. and still from time to time I have been exercised in all kinds and degrees of distresses 28. Besides those things that are without that which cometh upon me daily the care of all the Churches Paraphrase 28. And not to name all the many daily emergent imployments that lie upon me in respect of the sollicitude I have for all things that concern any Church especially of my plantation are a sufficient evidence of what I should say if I did think fit to boast 29. Who is weak and I am not weak who is offended and I burn not Paraphrase 29. If any man be sick or ill-affected in spirit I am in sympathy with him in care how to relieve and get him up again If any be fallen into sin or fallen back from Discipleship I am constantly inflamed with a holy zeal to get him out of it 30. If I must needs glory I will glory of the things which concern mine infirmities Paraphrase 30. And these my sufferings are the only things which I shall think fit to boast of now I am by my calumniators constrained to doe so 31. The God and father of our Lord Jesus Christ which is blessed for evermore knoweth that I lie not 32. In Damascus the governour under note e Aretas the king kept the city with a garrison desirous to apprehend me 33. And through a window in a basket was I let down by the wall and escaped his hands Annotations on Chap. XI V. 2. Espoused you to one husband The Vulgar seems to have read these words ãâã ãâã ãâã ãâã ãâã with a comma after them and accordingly render them âespondi vos uni viro I have espoused you to one husband according to that of Julius Pollux ãâã ãâã ãâã ãâã ãâã making ãâã ãâã ãâã ãâã ãâã espouse all one with ãâã ãâã ãâã ãâã ãâã So in Cinnamus l. 4. p. 228. ãâã ãâã ãâã ãâã ãâã he married her But the more probable punctuation is by reading it without any comma till after ãâã ãâã ãâã ãâã ãâã and then the notion of the word ãâã ãâã ãâã ãâã ãâã must be taken from that use of the word which is agreeable to the office of the ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã among the Lacedaemonians Among the magistrates of that city those were two prime names and between them some slight difference The ãâã ãâã ãâã ãâã ãâã were a kind of provincial Rulers placed by Nic. Cragius among the ãâã ãâã ãâã ãâã ãâã the prime magistrates of that city sent to govern the provinces or confederate cities and preserve them in their fidelity and were saith Ulpian so called ãâã ãâã ãâã ãâã ãâã because they conformed the manners of the citizens to those of the Lacedaemonians for so ãâã ãâã ãâã ãâã ãâã signifies to adapt or conform So saith Phavorinus out of Eratosthenes ãâã ãâã ãâã ãâã ãâã the governours that are sent by the Lacedaemonians to the cities under them These are by Hesychius call'd ãâã ãâã ãâã ãâã ãâã by Plutarch ãâã ãâã ãâã ãâã ãâã in the same sense that the Athenians ãâã ãâã ãâã ãâã
ãâã ãâã ãâã I come to you this third time yet that referres evidently to this his third resolution personally to appear among them c. 12. v. 14. having resolved it twice already and before that time comes this second Epistle is to supply the place of a second admonition as his first had been a first And so the words will be rendred thus ãâã ãâã ãâã ãâã ãâã I have foretold or admonished you once in my first Epistle and doe now so again the second time and both those ãâã ãâã ãâã ãâã ãâã as present these Epistolarie warnings being to have the same force with them as if he were present among them And if this method answerable to the first and second admonition instituted by Christ doe not prevail with you then that which remains is that he proceed to censures and that he is resolved to doe ãâã ãâã ãâã ãâã ãâã I will not spare Where the Apostolical power which he had over them maketh it improper for him to proceed to any third admonition that of telling it to the Church in S. Matthew So Bishop Titus is appointed to deal with an heretick After the first and second admonition reject him Tit. 3. 10. without any third degree intervening immediately to proceed to censures V. 5. Jesus Christ is in you That Christs being among them signifies the presence and power of the Gospel among the Corinthians or in their Church through S. Pauls Apostleship may appear not only by the Context which wholly looks that way but by that place Exod. 17. 7. to which these words seem to referre where the tempting contumacious Israelites after all the signes and miracles shewed among them doe still remain infidel and ask in these very words ãâã ãâã ãâã ãâã ãâã is the Lord among us or no So that the meaning of the Apostles question here is Many miracles of Christ and his Spirit have been wrought among you by me so that if you doe not yet believe that I am an Apostle of Christ and so that Christ is among you you are sure of the number of those Israelites who after so many miracles still required more signes or of the Pharisees who did the same Mar. 8. 11. which being put in form of a question Discern you not that Christ Jesus is among you the answer is in the next words ãâã ãâã ãâã ãâã ãâã which cannot be more distinctly and literally rendred then thus ãâã ãâã ãâã ãâã ãâã referring to the ãâã ãâã ãâã ãâã ãâã precedent if ye doe not that is if ye doe not discern it in some degree ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã doubtlesse ye are reprobates senslesse obdurate persons most impious and uncapable of faith or any thing that is good What the notion of ãâã ãâã ãâã ãâã ãâã is hath been formerly mentioned See Note on Rom. 1. g. V. 11. Be perfect The proper original notion of the word ãâã ãâã ãâã ãâã ãâã is to compact or knit together either members in a body or parts in a building Thus it is applied to a building Exod. 15. 17. ãâã ãâã ãâã ãâã ãâã the place which thou hast made for thee to dwell in and to walls Ezra 4. 13 16. to a body Psal 40. 6. ãâã ãâã ãâã ãâã ãâã a body thou hast framed or compacted for me From hence it doth more largely signifie to prepare or make ready in the same kind as builders doe fit one part to another and make it ready for use and so again to corroborate and strengthen as that which is well compacted and knit together is made strong by that means and lastly to perfect as the building of an house is the perfecting of it especially in the passive voice because that which is compacted and built is perfected and completed by that means Answerable to these severall notions is the Glossarie of Hesychius ãâã ãâã ãâã ãâã ãâã not as it is corruptly read ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the word signifies to prepare to perfect to strengthen or corroborate In the New Testament the word is variously used but so as will by the circumstances of the Context be appliable to one or more of these three notions Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets knitting them together and so either strengthning or preparing them for use Mat. 21. 16. ãâã ãâã ãâã ãâã ãâã in reference to the childrens Hosannahs or testimonies of Christ Thou hast out of their mouths compacted or made up or made ready a song of praise or confession or testimony Lu. 6. 40. Every servant shall be ãâã ãâã ãâã ãâã ãâã made up perfected fitted for his crown after the same manner as his master Christ is So 1 Thess 3. 10. ãâã ãâã ãâã ãâã ãâã to make up or perfect or repair defects and Heb. 13. 21. ãâã ãâã ãâã ãâã ãâã perfect you build you up and so perhaps v. 9. of this chap. ãâã ãâã ãâã ãâã ãâã I pray for your being perfect in all goodnesse as v. 7. I beseech God that you doe no evill So Rom. 9. 22. vessels of wrath ãâã ãâã ãâã ãâã ãâã it signifies formed or framed or made fit So Heb. 10. 5. out of the Septuagint of the Psalme ãâã ãâã ãâã ãâã ãâã a body thou hast framed me and Heb. 11. 3. by faith we conceive ãâã ãâã ãâã ãâã ãâã that the ages of the world were framed that is the world created But besides all these places one sort more there is wherein by reason of the affinity between the Church of Christ and a building or body the word hath a peculiar signification to compact Christian people the stones in the building or the members in the body of the Church together into a society where they may live and publickly serve God together and that either 1. by first forming those societies uniting men in the profession of the same truths and performance of the same services or 2dly by recovering or restoring any that hath been broken off from the Church by any fault or criminous commission especially if he have been for that cause cut off by the Governours of the Church that is cast out by Ecclesiastical Censures or 3dly by reducing him that hath voluntarily broken himself off by schisme c. or 4thly by Gods restoring peace and tranquillity to the Church that they may thus freely meet together In the first sense we have it Ephes 4. 12. where he speaks of the severall offices ordained in the Church and the first end which he assignes of so doing is ãâã ãâã ãâã ãâã ãâã for the compacting of the saints that is for the holding the body of the Church together to frequent puâlick assemblies c. In the second sense 't is clearly used Gal. 6. 1. where the spiritual or Governours of the Church are advised to indulgence and tendernesse not too much sharpnesse or severity toward offenders or lapsed persons and accordingly are appointed ãâã ãâã
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 ãâã ãâã ãâã ãâã ãâã saith Phavorinus the word signifies according to the notion of ãâã ãâã ãâã ãâã ãâã whence 't is compounded frustration annullation evacuation abolition and so 't is applied to the Law ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã salvation which is perfected or consummate by patient enduring So 2 Cor. 4. 12. ãâã ãâã ãâã ãâã ãâã c. death is wrought in us as it appears by the Context ãâã ãâã ãâã ãâã ãâã we are delivered to death v. 11. So Ephes 3. 20. ãâã ãâã ãâã ãâã ãâã according to the power which is wrought in or among you parallel to Col. 1. 29. ãâã ãâã ãâã ãâã ãâã according to the force or act or virtue which is wrought in me So 2 Thess 2. 13. of the word of God ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is made or wrought or as in the Present tense is in fieri agitur saith Castellio agreeably to that of Hesychius ãâã ãâã ãâã ãâã ãâã is prepared to enter to disclose it self to the world And so here ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã faith is made perfect by works as an habite by the effects or fruits To which purpose it is observable that in Clemens Alexandrinus
Strom. l. 4. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. there saith Maximus the Scholiast ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. ãâã ãâã ãâã ãâã ãâã is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called ãâã ãâã ãâã ãâã ãâã v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures ãâã ãâã ãâã ãâã ãâã to recover the sick as there it follows or which ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã supposing that the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã were so either blotted or eaten out that there remained nothing of them but thus much ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word ãâã ãâã ãâã ãâã ãâã in the latitude viz. that it signifie two things among sacred authors first ãâã ãâã ãâã ãâã ãâã as Pachymerius rendred it and ãâã ãâã ãâã ãâã ãâã which is all one a person possessed with the Devil or that had some afflation and secondly ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã faith consummate by charity is all one with ãâã ãâã ãâã ãâã ãâã the new creature in one place and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Every grace is given in baptisme but 't is perfected as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is all one by performing of the commandements V. 12. Cut off ãâã ãâã ãâã ãâã ãâã here and in the Canons of the ancient Councels ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or angels ãâã ãâã ãâã ãâã ãâã as he calls them taught that no man could escape out of their power but he that was brought up ân the ãâã ãâã ãâã ãâã ãâã magical skill and by the
the passive voice and sense Now the ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã raising it somewhat higher then those had had the knowledge of his Will v. 9. and surely are the ãâã ãâã ãâã ãâã ãâã we v. 12. and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or clergie by whom therefore they are here said ãâã ãâã ãâã ãâã ãâã to become Gods peculiar possession or portion But the Kings MS. hath not this word but onely ãâã ãâã ãâã ãâã ãâã we were called V. 14. Earnest The Greek ãâã ãâã ãâã ãâã ãâã is a Syriack word ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã a people for a possession or which is all one ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ransoming or redeeming that is used sometimes for temporal deliverance ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã redeeming from all iniquity rescuing from all wicked life And so ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã to hear is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã and that signifies to know as well as to hear and is sometimes rendred ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to know And so it seems to be used in this Epistle ch 3. 2. ãâã ãâã ãâã ãâã ãâã 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
accordingly it is that he hath by his Apostles see note on 1 Pet. 3. e. preached the Gospel and in it all kind of good news to you Gentiles as well as to the Jewes 18. For through him we both have an accesse by one Spirit unto the Father Paraphrase 18. For by the covenant made in him we have both admission afforded us and confidence to approach to God as to our father having the Spirit of Christ to intercede for us both Jewes and Gentiles 19. Now therefore ye are no more strangers and foreiners but fellow-citizens with the note b saints and of the houshold of God 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Paraphrase 19 20. And so now ye are no longer foreiners as the Gentiles were wont to be called by the Jewes but taken to be fellow-citizens with the Jewes and members of Gods family that is received into the Church into the number of believers added to that building of which Christ was the corner-stone and the Apostles and Prophets joyned to him as the foundation built thereon 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. Paraphrase 21. On whom all Christians being built and Jewes Gentiles how distant soever formerly united now and knit together are thereby enabled to continue in that unity and make up one Christian Church to adore and worship God together 22. In whom you also are builded together for an habitation of God through the Spirit Paraphrase 22. Being also by Christ thus united that he may come and reside among you by communication of all those benigne influences which flow down to your Church from the Spirit of Christ Annotations on the Epistle to the Ephesians Chap. III. V. 14. Middle wall of partition We have oft spoken of the Gentile Proselytes the second sort of which those of the Gates which were not circumcised were by the Jewes so farre accounted unclean according to the Law that they were not permitted to come into that court of the Temple called holy where the Jewes were So it is charged upon them as a fault Ezek. 44. 7. that they had brought into Gods sanctuary strangers c. and Act. 21. 28. on Paul that he brought Greeks into the Temple The Proselytes of righteousness indeed those that had undertaken the whole Law which were circumcised c. they were admitted with the Jewes into the inner court but these other onely into the outer court called the court of the Gentiles and the unclean in which respect it is that the Temple is called the house of prayer to or for all nations Mar. 11. 17. because in that court the Gentiles were admitted to pray In the second Temple these courts were divided one from the other by a little sept of stone three cubits high called saith Josephus by the Hebrews ãâã ãâã ãâã ãâã ãâã and by the Greeks ãâã ãâã ãâã ãâã ãâã by the author of the book of Maccabees 1 Mac. 9. 54. ãâã ãâã ãâã ãâã ãâã the wall of the inner court of the sanctuary which Alcimus there commanded to be taken down On this wall was written in many places ãâã ãâã ãâã ãâã ãâã that no alien might go within The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus ãâã ãâã ãâã ãâã ãâã that no alien might enter into that court of the sanctuary which was inclosed with the sept so ãâã ãâã ãâã ãâã ãâã signifies a court enclosed So again l. 15. c. ult in the description of the Temple builâ by Herod there is mention of ãâã ãâã ãâã ãâã ãâã a sept which incompassed the ãâã ãâã ãâã ãâã ãâã or court whereon there was a prohibition ãâã ãâã ãâã ãâã ãâã that any of another nation should enter This is called by him ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã a partition of stone or a sept of a stone-partition the word ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã an oake primarily then any kind of tree being ãâã ãâã ãâã ãâã ãâã a partition the word that is here used made of timber and vulgarly used for any kind of partition though here of stone as a leaden ink-horn or a silver box among us This doth Gorionides affirm to have been a silver wall betwixt the Sanctuary and the porch with a golden doore in it but this I suppose not that the masse of the wall was silver or of the doore gold but that they were silver'd and gilt over on the upper post of which saith he there was a golden sword of twelve pounds of gold on which were written these words ãâã ãâã ãâã ãâã ãâã A stranger that comes neer shall die That this is it which is here called most expresly ãâã ãâã ãâã ãâã ãâã the middle-wall of partition there is no question and this Christ is said to take down by making the Jewes and Gentiles for the future without any discrimination one sheepfold under one Christ To this sept and prohibition of entring as it stood among the Jewes that of Ecclesiasticus 19. 29. seemeth to referre where the man of the house is said to turn the stranger out of doores as out of the Sanctuary or inner court ãâã ãâã ãâã ãâã ãâã Goe out stranger from the presence of glory that is as strangers were commanded to go out of the Temple where was the schechina or appearing of God which is ordinarily called ãâã ãâã ãâã ãâã ãâã glory V. 19. Saints That ãâã ãâã ãâã ãâã ãâã saints here signifie the Jewes will appear by the opposition to ãâã ãâã ãâã ãâã ãâã strangers before for in respect of the Jewes it was that they were called strangers they being the only people of God before and now the Gentiles that were but ãâã ãâã ãâã ãâã ãâã strangers vulgarly known by that name being received in to be ãâã ãâã ãâã ãâã ãâã fellow-citizens with whom why with the same to whom they were strangers that is the Jewes Thus doth Procopius interpret it in Isa p. 683. who accordingly calls the Jewes ãâã ãâã ãâã ãâã ãâã the nation made up of the holy fathers which saying of his gives the reason of this phrase why the Jewes are called ãâã ãâã ãâã ãâã ãâã holy viz. in respect to the Patriarchs Abraham c. who were truly ãâã ãâã ãâã ãâã ãâã saints to whom the promises were made to the participation of which the Gentiles are now called CHAP. III. 1. FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles Paraphrase 1. Hereupon I Paul as an Apostle so at this time a prisoner also of Jesus Christ who am persecuted for this one thing because I preach to the Gentiles and according to the doctrine of Christ vindicate the liberty of the Gentile converts and the no-necessity of circumcision to them see
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
to anger And Psalm 2. 4. whence these words are recited from the Septuagint 't is certain those that are there spoken to did sinne in being displeased at Gods setting up David and their rebellion against him was but an higher degree of it of which he forewarns them in the next words sinne not that is fall not into that horrible sin The second sort ãâã ãâã ãâã ãâã ãâã is forbidden in the ãâã ãâã ãâã ãâã ãâã sinne not this being the first aggravation of the fault of anger indulged to that it becomes bitter which is express'd by ãâã ãâã ãâã ãâã ãâã 1 Cor. 13. 5. an exasperation or paroxysm of this evil humor And the third ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã is here express'd by the very same colour that the antient Philosophers the Pythagoreans had thought fit to expresse it by For of them saith Plutarch de Fat am that when they fell into any ãâã ãâã ãâã ãâã ãâã contumely through anger ãâã ãâã ãâã ãâã ãâã before the sun went down they shook hands and were dissolved directly contrary to the ãâã ãâã ãâã ãâã ãâã or made friends again And so here ãâã ãâã ãâã ãâã ãâã Let not the sun goe down upon your wrath where ãâã ãâã ãâã ãâã ãâã being that ãâã ãâã ãâã ãâã ãâã exasperation of anger which breaks out into bitter words and so all one directly with the ãâã ãâã ãâã ãâã ãâã the contumelious behaviour produced by anger the Apostles command is that he that hath been guilty of it must come to temper and sue for reconciliation as the same Pythagoreans did ãâã ãâã ãâã ãâã ãâã shaking hands and embracing one another before the sun goâ down that is either speedily as Christ advises agree with thy adversary quickly or else before the time of solemn praying to God which was constantly at evening and so the exhortation here will bear proportion with that Mat. 5. 23 24. If thou bringest thy gift unto the altar and there remembrest that thy brother hath ought against thee as he that hath been reproached by thee in thy wrath hath leave there thy gift and first be reconciled to thy brother that is obtain his reconciliation to thee and then and not till then thou mayest offer thy gift V. 28. Working with his hands The reason of the conjoining of the prohibition of stealth and the precept of labour will be discerned by remembring the old verse in Phocylides ãâã ãâã ãâã ãâã ãâã There is no way for a sluggard to live but by stealing and acts of that kind And so saith Chrysostome ãâã ãâã ãâã ãâã ãâã stealing is an effect of idlenesse V. 30. Sealed The special use of a Seal and that which in this and other places of the Scripture is most commonly referr'd to is that of a mark or Character set upon wares or commodities that are bought by any and bâcause men were as ordinarily bought as any other commodity nothing was more ordinary then to set a seal or mark upon them either in their forehead or some other part to distinguish them from all other mens servants So saiâh Theophylact on Rom. 8. 10. ãâã ãâã ãâã ãâã ãâã He that hath not the seal is not the servant or goods of the Master who is express'd to be so by that seal Thus Rev. 7. 3. the sealing is there accommodated to the servants of God who are there supposed to be bought and are now farther to be rescued out of the temporall ensuing danger and as a token of that sealed in the forehead as servi servants in respect of the originall of the word à servando is all one with ãâã ãâã ãâã ãâã ãâã who being spiritually rescued and saved already from the pollutions of the world are now to be delivered from the approaching destruction when without that mark of discrimination the good and ill might all be involved in the same calamity See Note on Rev. 7. c. Thus when Joh. 6. 27. 't is said that God the father hath sealed Christ the meaning is clear that by the miracles which he did and especially by the Holy Ghost's descending upon him with ãâã ãâã ãâã ãâã ãâã this is he he had owned him his servant Isa 42. 1. see Note on Mat. 3. l. and demonstrated it as punctually as if he had mark'd him in the forehead that this was his anoânted special servant sent by commission from him discriminated from all others and that whatsoever he said was the will and pleasure of God In reference to what was there said of Gods sealing Christ is that which is here said to be understood also For there the Spirits coming down upon Christ was the sealing of him the signifying that he was Gods servant sent on his message to the world and here in like manner the Ephesians are said to be sealed by the Spirit to the day of redemption that is by the preaching of the Gospell and setling of a Church among them which is an effect directly of the Holy Ghosts descending on the Apostles as before upon Christ and an act of the office of the Holy Ghost by which the Ephesians that were believers were demonstratively pointed out to be by God designed to his service to a gracious Christian life and nothing so contrary so grievous to this Holy Spirit as their neglecting and contradicting these designes of God living unchristianly v. 29. By this 't will be easie to underâand the like phrase 2 Cor. 1. â2 where also as here to Gods sealing us is straight added his giving his spirit as a pledge c. So Eph. 1. 13. ye were sealed by the holy Spirit of promise that is by that holy Spirit promised by Christ and in the Gospell called the promise of the father Luk. 24. 49. which wheresoever it is given that is where a Church is setled and established is ãâã ãâã ãâã ãâã ãâã a pledg or first part of that inheritance or portion which shall hereafter be bestowed on those which by this appear to be received and acknowledged as servant and sonnes of God CHAP. V. 1. BE ye therefore followers of God as dear children Paraphrase 1. Be ye therefore as diligent to render your selves the pictures and resemblances of God which hath thus vouchsafed to be your Father as any children are by nature in the linâaments of the face or by institution in the qualities of the minde like to their naturall parents 2. And walk in love as Christ also hath loved us and given himself for us an note a offering and sacrifice to God for a sweet smelling savour Paraphrase 2. And continue constant to death in the profession of the Christian faith see note on Rev. 2. b. thereby imitating the love of Christ to us who that he might confirm and seal the truth of his preaching for which he was sent by God offered up his own life was willingly content to die which death of his as it was for our sakes so was it
ãâã ãâã ãâã ãâã then among them as of praying so of singing also by that extraordinary gift of the Spirit 1 Cor. 14. 26. see Note on Jude f. V. 30. Members of his It is the manner of the Sacred writers to expresse a complex body by the enumeration of the several parts of it as the heaven and and earth for the world evening and morning for the natural day and many the like see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more then he and so the whole importance of the verse is that we are members of Christ and nothing else see Note on Joh. 6. d. CHAP. VI. 1. CHildren obey your parents in the Lord for this is right Paraphrase 1. And so likewise all children and subjects must be obedient to their parents and Princes now under the Gospel for this is commanded by the Law in the Old Testament which Christ came not to evacuate but to confirm 2. Honour thy father and mother which is the first commandement with promise Paraphrase 2. For so are the words of the fifth Commandement of the Decalogue Honour thy father and mother not onely thy natural but civil Parents and all other placed over thee by God or the lawes under which God hath placed thee And this is the first commandement of the second table and that with a promise annex'd to it 3. That it may be well with thee and thou mayst live long on the earth Paraphrase 3. viz. of prosperity and long life in the land of Canaan as it concern'd the Jewes and to all others of prosperous peaceable living upon earth toward which obedience to superiors is ordinarily an eminent means of security see Mat. 5. 5. and of eternall blisse in heaven by the promise of Christ 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Paraphrase 4. And parents likewise are to behave themselves lovingly and gently toward their children and not to tempt them by tyrannical usage of their power to disobedience but use all care to bring them up in the knowledge of their duty to Christ 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singlenesse of your heart as unto Christ Paraphrase 5. And doe not think that Christianity hath set all servants at liberty or given them any privilege of disobeying those whose servants they are according to the course of this world be they heathens c. But let all such know themselves to be obliged to perform obedience unto their masters with all diligence and sincerity see note on Phil. 2. c. as unto Christ who sees their hearts and laies this command on them 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart Paraphrase 6. And this not onely to avoid the displeasures of their masters which will extend no farther then to those things which they can see whether they be done or omitted and consequently punish in them but upon sense of obligation to the Law of Christ who can see the secrets of the hearts and so must be served accordingly 7. With good will doing service as to the Lord and not to men Paraphrase 7. viz. with uprightnesse and cheerfulnesse a voluntary obedience which may approve it self to Christ and not a forced one which arises from fear of man and so extends no farther then the master can see and punish 8. Knowing that whatsoever good thing any man doth the same shall be received of the Lord whether he be bond or free Paraphrase 8. Knowing that as all other performances of duty so his faithfull service to his master shall be rewarded in him by God 9. And ye masters doe the same things to them forbearing threatning knowing that your master also is in heaven neither is there respect of persons with him Paraphrase 9. And the masters must use their servants as fathers were appointed to use their children ver 4. not wrathfully and imperiously but calmly and gently either as knowing that they themselves have a master to obey who commands them to doe thus or knowing that you and they are but fellow-servants in respect of Christ and indeed that if masters doe not their duty they shall be as punishable before God as any others of the most inferiour degree God favouring or sparing none upon so slight considerations as these of their being greater men in this world then others 10. Finally my brethren be strong in the Lord and in the power of his might Paraphrase 10. Finally brethren consider the all-sufficience and omnipotence of his might who is able to sustain you against all opposition of men or devils and confirm your selves in the faith and chear up your selves with that consideration 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil Paraphrase 11. And make use of all the defensatives and weapons that Christ hath afforded you to the repelling of all the temptations and stratagems of the devil that ye may be able to hold our against all his assaults both of force and cunning 12. For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spiritual wickednesse in note a high places Paraphrase 12. For the combat for which we are to be fortified is not against any ordinary humane enemies but against the several ranks of devils the chieftains and gods of this present idolatrous heathen world and against those evil spirits that are in the aire all grosser carnal and all more spiritual dangerous sins of pride heresie and malice c. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand Paraphrase 13. The variety and greatnesse of the danger being thus considered makes it reasonable for you to arm your selves in every part with all that the Christian faith hath provided you with that in time of temptation ye may be able to hold out against the contrary allurements of those hereticks and in conclusion to be so farre victorious as not to have been ensnared on any side 14. Stand therefore having your loynes girt with truth and having on the breast-plate of righteousnesse 15. And your feet note b shod with the preparation of the Gospel of peace Paraphrase 14 15. Let your military preparations against these assaults be these first Truth the doctrine of the Gospel in opposition to heathen errors and heretical insinuations and set that be your military girdle see note on Luk. 12. b. that keeps on all the other armour and fits you to make use of it and withall will restrain you from all libertinisme and licentiousness as a
manner as Philippi did and yet in the Subscription of the Epistle to Titus we read ãâã ãâã ãâã ãâã ãâã from Nicopolis of Macedonia This may serve to give account of the varieties which seem to be among writers about this city And as in Civil so in Ecclesiastical divisions such variety is observable Those cities were chief and Metropoles where the Gospel was first planted and thence communicated to the neighbouring regions And such was Philippi as 't is clear by the story of S. Pauls preaching the Gospel in Macedonia Act. 16. 9 10 c. and 1. Thess 2. 2. first at Philippi then after at Thessalonica In which respect of the ãâã ãâã ãâã ãâã ãâã priority of conversion to the Faith and being S. Pauls ãâã ãâã ãâã ãâã ãâã first-fruits in that region some privilege belongs to Philippi even before Thessalonica that chief Metropolis of Macedonia viz. that Philippi was the elder sister in the Faith and so in that respect though not in others the prime Metropolis of Macedonia Hence it is that the liberality of the brethren of Macedonia in common 2 Cor. 11. 9. is imputed to the Philippians peculiarly Phil. 4. 16. by which it appears that all the Christians of that region or ãâã ãâã ãâã ãâã ãâã of Macedonia are contained under that title And so though there be but one Epistle written by S. Paul to these Philippians yet S. Polycarpe mentions Pauls Epistles in the Plural to them by which learned men understand those other inscribed to the Thessalonians that other chiefe city of Macedonia which might therefore belong to Philippi also And to that the severe adjuration of the Apostle 1 Thess 5. 27. seems to belong where he adjures them by the living God that that Epistle be read ãâã ãâã ãâã ãâã ãâã to all the holy brethren indefinitely that is I conceive to all the Christian in each Church of Macedonia And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea the chief Metropolis of Phrygia to which Colosse is adjoyn'd as a secundary Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one indeed as many as were in all Macedonia at least as in the cities under that Metropolis Ib. Bishops What the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã notes in the Old and New Testament hath been said already Note on Act. 1. b. viz. praefecture or ruling power in the Church But whether this belonged to singular persons one in each city and region adjoyning or to a number of such ruling together as collegues hath been of late controverted by some and this place which mentions in Philippi Bishops in the Plural hath been a principal testimony to conclude that in one Church there were many Bishops This if it were granted and consequently that Bishops here denote no other then those whom we now call Presbyters would be of no force to inferre this conclusion That Churches in the Apostles times were ruled not by single Bishops but many Presbyters because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands and though absent in body yet by letters being present in spirit exercise that power over them Or 2 dly if the Apostle had constituted a Bishop over them yet 't is possible that at the writing this Epistle the Chair might be vacant or that the Bishop might be absent And indeed Epaphroditus who is by Theodoret and others affirmed to be Bishop of Philippi by Theophylact ãâã ãâã ãâã ãâã ãâã Doctor which that it is the title of Bishop we have formerly shewed Note on 1 Cor. 12 d. appears c. 4. 18. to have been with Paul at this time when he wrote the Epistle so saith Theophylact that the Clergy are mentioned in this and in no other Epistle because they had sent Epaphroditus with necessaries for the Apostles use and to have carried the Epistle to them which one thing might make it inconvenient to inscribe the Epistle to him And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him under the name of his yoke-fellow that is to look to the relief of the widowes supposing him present at the opening of the letter But there is no need of such answers as these to avoid the force of this argument That which hath been said Note a. will give a clear account of it that Philippi being a Metropolis under which were many other Churches which had each of them a Bishop all those Bishops are here meant by ãâã ãâã ãâã ãâã ãâã in the Plural as this Epistle was written to all those cities or Churches and not onely to that of Philippi Of this it is clear in Ecclesiastical writings that there was a Bishop constituted by the Apostles For so Tertullian distinctly mentions it for one of those Churches which derived the pedegree of Bishops from the Apostles as founders And Ignatius S. Pauls successor at Antioch in his Epistle to them names Vitalis as their Bishop and the Latine old copie of Polycarps Epistle to them mentions Vitus which is surely the same And though that Epistle mentions ãâã ãâã ãâã ãâã ãâã Elders and Deacons onely yet considering the notion of ãâã ãâã ãâã ãâã ãâã set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one viz. all the Bishops of the cities under that Metropolis which may well be contained under the title there prefixed to it ãâã ãâã ãâã ãâã ãâã to the Church of God adjoyning or belonging to Philippi And indeed as the word ãâã ãâã ãâã ãâã ãâã Elders is a note of Prefecture and so may fitly belong to the Bishop in each city see Note on Act. 11. b. in all the places of the New Testament so there is little reason to doubt of the word ãâã ãâã ãâã ãâã ãâã bishops The first mention of it is Act. 20. 28. where those that had been called Elders of the Church v. 17. are ãâã ãâã ãâã ãâã ãâã Bishops of the flock set over it by the Holy Ghost where if the flâck were the Christians of any one city there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters But it is apparent that the flock is the Christians of all Asia of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord and almost all Asia were converted saith Demetrius v. 26. which Paul câlls the opening of a great doore to him in those parts 1 Cor. 16. 9. And consequently the Elders or Bishops there are the Bishops of all Asia at least those that belonged to Ephesus as
exactly by the rule that is set you and daily improve and grow in that piety which is already in you 2. For ye know what commandments we gave you by the Lord Jesus Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you 3. For this is the will of God even your sanctification that ye should abstain from fornication Paraphrase 3. For this is punctually required of you by Christ under the Gospel that ye should preserve your selves in chastity or perfect purity from the sinnes of the flesh of what kind soever 4. That every one of you should know how to possesse note a his vessell in sanctification and honour Paraphrase 4. Every one by study and by exercise or practice to learn and enable himself most strictly to preserve himself in perfect chastity in a married or single life 5. Not in the lust of concupiscence even as the Gentiles which know not God Paraphrase 5. Not in any vile unnatural practicès as for want of knowledge of the true God the Gentiles doe 6. That no man note b goe beyond and defraud his brother â in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Paraphrase 6. Not to yield to irregular inordinate lust to commit filthynesse with his fellow Christian in those things that are not to be mentioned plainly for as these are the sins that on Sodom on the nations and in all times on those Gentiles God hath punished severely with utter excision so is the like still to be expected on all that are guilty of such villanies as I have formerly assured and warned you 7. For God hath not called us unto uncleannesse but unto holinesse Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleannesse it is on the contrary an obligation to all the purity imaginable 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Paraphrase 8. And he that despiseth these commands of ours in this matter given by me from Christ ver 2. as speciall parts of the Christian faith and indulgeth to those contrary sins he despiseth the commands and provoketh the displeasure and wrath of God and sinneth against that sanctifying Spirit which God giveth to believers 9. But as touching brotherly love ye need not that I write unto you for ye your selves are note c taught of God to love one another Paraphrase 9. And as to that of purity from all the impure infusions of the Gnostick heretick so for charity and peaceablenesse out of which they are as likely to seduce you and infuse malice and bitternesse against all orthodox Christians this I need not inlarge on by Epistle there being nothing to which the Christian faith more engages you then this and your having received the faith makes it superfluous for me to exhort you to it this is an inseparable effect of that and that which hath been actually impressed on you 10. And indeed ye doe it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia there hath been unity and peace in all those Churches Onely â exhort you to increase every day more and more in this grace 11. And that ye study to be quiet and to doe your own businesse and to work with your own hands as we commanded you Paraphrase 11. And to be as earnest to exceed all others in quietnesse and peaceablenesse as the most ambitious are to get the greatest honours or the most factious to contend and make debate and not to meddle with other mens matters but every man to follow diligently the businesse of his calling as when I was with you I commanded you 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Paraphrase 12. That by spending your time in honest labour you may both preserve your reputation entire among the Gentiles who will have an ill opinion of Christianity if it make men idle and that you may earn so much by your labour as may supply all your wants and necessities 13. But I would not have you to be ignorant brethren concerning them that note d are asleep that ye sorrow not even as others which have no hope Paraphrase 13. As for the state of the dead those especially that have fallen under the persecutions brought upon you by the unbelieving Jews see note on c. 2. i. for your receiving and maintaining the Faith wherein by your excesse of sorrow it seems you want advice I must exhort you to moderate that passion and not to behave your selves as they that believe not any resurrection or reward for their sufferings in an other lite 14. For if we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep Paraphrase 14 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that dye for the testimony or by occasion of the faith of Christ and that so certainly and speedily that they that doe not dye at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years the rising of the one being in the same twinkling of an eye 1 Cor. 15 52. with the change of the other who are found alive 16. For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Paraphrase 16. For this shall be the method of it Christ shall come from heaven and the Archangel that hath other Angels under him shall call them to be ready at the presence of the Judge summon all the world to appear before him assembling them as with a shout or a voice or a trumpet every of them used to call assemblies together and to summon them to appear before tribunals see Psal 47. 5 8. Jer. 4. 5. and 6. 1. And then first all the bodies of all pious men that ever were in the world shall rise out of their graves 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. Paraphrase 17. And in the very moment that that is done all that are alive on earth as we now are shall be carried by the Angels into the clouds there to meet Christ and appear before lâm and being adjudged by
ãâã ãâã ãâã sure it signifies no more then that he had departed from them not from the faith of Christ in our modern notion of Apostâsie and in that place the Kings MS. reads ãâã ãâã ãâã ãâã ãâã which is a Verb made from ãâã ãâã ãâã ãâã ãâã Apastate and yet there signifies no more then leaving or forsaking their company not the faith of Christ at that time Thus the word is used distinctly in this matter of Moses's Law Act. 21. 21. ãâã ãâã ãâã ãâã ãâã thou teachest the Jewes in Asia c. 10. forsake the Mosaical Law And therefore it is possible that the word ãâã ãâã ãâã ãâã ãâã here may signifie either first this departing of the Apostle from the Jewes leaving them and departing to the Gentiles which was indeed a great provocation to the Jewes to presecute them most bitterly and so might be made use of by the Gnosticks as the opportunity most fit to exasperate the Jewes against them or else secondly the departing of the believing Jewes from the Mosaicall observances Circumcision c. and this also sharpned the persecutors against them And so Saint Luke uses the word ãâã ãâã ãâã ãâã ãâã Act. 19. 9. of Paul when the Jew were hardned and disobedient and spake evill of that way before the multitude ãâã ãâã ãâã ãâã ãâã he departed from them and separated the disciples that is he and the Christian believers forsook and separated from them and betook himself to the Gentiles of Asia and so at other times he did Act. 13. 46. and finally Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers Heb. 13. 13. Let us therefori come forth to Christ without the camp make an expresse separation from the unbelieving Jewes bearing Christs reproach that is although we be perse uted by them for doing so But besides these there is the ordinary vulgar notion of Apostle which may very probably be meant here a notable discernable apâstatâzing of Christians to that abâminable impiety of the Gnosticks of which Saint Paul 1 Tim. 4. 1. affirmes ãâã ãâã ãâã ãâã ãâã some shal apost atize from the faith giving tar to deceitfull spirits and this saith he there the spirit saith expressly that is Christ hath distinctly foretold Mat. 24. 10. And then shall many be scandalized that is fall off from the faith and false prophets shall arise and deceive many v. 11. and the love of many shall grow cold v. 12. contrary to the enduring to the end And this there as the immediate forerunner of that great day for as it there followes v. 14. Then shall the end come And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God and they that did so he saith they doe ãâã ãâã ãâã ãâã ãâã draw back or fall off unto perdition Heb. 39. 22. And besides that by these warnings and intimations see Heb. 12. 15. it appears that many did according to Christs prediction fall off it is farther most certainly known that Samaria whâch was the first-fruits as it were unto Christ after his ascension and embraced the faith universally Act. 8. 12 14. did also by the subtlety of Simon Magui and the Gnosticks fall off from their first faith to that abominable Heresie And so this may very fitly be here referred to by the Apostle as that which must necessarily come to passe before the coming of this day lb. Man of sin ãâã ãâã ãâã ãâã ãâã the man of sin is here the denotation of a very wicked sort of people and though it be in the Singular number must not yet in any reason be confined to a single person but to some one or more ring-leaders and their followers Thus we know ãâã ãâã ãâã ãâã ãâã Christ signifies him as he is the head of his Church and is sometimes used to signifie the whole society of Christians see Note on Cal. 3. d. And so ' ãâã ãâã ãâã ãâã ãâã Antichrist iâ sure no single person considered alone but in conjunction with his followers And in this latitude proper names of persons are prophetically used to signifie people Jezibel for this heresie of Gnosticks the whole set of them see Note on Rev. 2. n. and many the l ke And accordingly here it cannot be strange that the ãâã ãâã ãâã ãâã ãâã the man of sin should signifie more then one single person viz. Simon and the Gnosticks So likewise for all that follow ãâã ãâã ãâã ãâã ãâã the son of perdition one fit and sure to be destroyed as ãâã ãâã ãâã ãâã ãâã the son of death one that shall surely die 2 Sam. 12. 5. ãâã ãâã ãâã ãâã ãâã he that opposeth himself a circumlocution of Antichrist and ãâã ãâã ãâã ãâã ãâã the wicked one v. 8. All which are here set to denote that impious sect under him which is known by the antients by the title of ãâã ãâã ãâã ãâã ãâã the first-born of Satan that accursed Simon the Magician That 't was some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him ãâã ãâã ãâã ãâã ãâã c. v. 10. in all power and signes and lying wonders and accordingly saith Theophylact ãâã ãâã ãâã ãâã ãâã 't is a man that hath Satan in him working by him which one beside many other circumstances sufficiently prove that it was not Caius or any other of the Roman Emperors as some have conceived And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius's reigne mentions his coming to Rome and there describes him ãâã ãâã ãâã ãâã ãâã words directly parallel to this ninth verse doing such miracles there by the helpe of the devils that he was taken for a god and accordingly had a statue erected betwixt the two bridges built on Tiber with this inscription Simoni Deo Sancto and saith he almost all the Samaritans and some of other nations confessed him ãâã ãâã ãâã ãâã ãâã the first or principal God and accordingly worshipped him ãâã ãâã ãâã ãâã ãâã with all sorts of sacrifices and with him also Helena which went about with him but had before been a prostitute strumpet in Tyrus calling her ãâã ãâã ãâã ãâã ãâã that first cogitation that proceeded from him a kind of Pallas out of Jupiters head Of him we may read at large in Irenaeus and by both see how truly not only that title belongs to him given to him by Euscbius that he was ãâã ãâã ãâã ãâã ãâã the ring-leader of all the heresie that crept into the Church and so of the Apostalie here spoken of among the Samaritans and of all the doctrines and practices of the Gnosticks quickly following in the Church but also how perfectly appliable to him is that which is here added that he exalted himself above all that is called God or
more that being the ordinary notaion of ãâã ãâã ãâã ãâã ãâã age But it is also known what notion of ãâã ãâã ãâã ãâã ãâã there was among the hereticks of those first times set down at large by Irenaeus in his discovery of the Valentinians where there is a great deal of phantastical unitelligible stuffe about the Aeones And therefore considering that the Gnosticks heresie was now abroad in the Church of Ephesus named distinctly in the close of this Epistle c. 6. 20. and referr'd to in a great part of this Chapter v. 3 4 6 7 9 10. and because the Valentinians were but the progeny of these saith Irenaeus and took their doctrines from them and because it hath been already shewn Note on Col. 2. a. and h. that these were the titles of and Angels who were in Ezechiel called ãâã ãâã ãâã ãâã ãâã living creatures and from thence these ãâã ãâã ãâã ãâã ãâã formed by them it is therefore not improbable that the Apostle might referre to this Theologie of theirs here as he had done before v. 4. by their genealogies And then this will be the meaning of the ãâã ãâã ãâã ãâã ãâã the King or Ruler or supreme Commander as of the whole world so particularly of the Angels his constant subjects and servants and executioners of his will those to which under the name of ãâã ãâã ãâã ãâã ãâã the Gnosticks attribute so much To the same purpose is added the incorruptible invisible onely wise God in opposition to Simon Magus whom they taught to be the supreme God being but a corruptible visible man that by his sorcery got the reputation of wisdom among them And the giving glory and praise to him is an antient form of Confession of faith which was wont to be done by way of Doxologie and so is here set as a short Creed against the Gnosticks so as the Doxologie in that form which is now continued in the Church was framed against other hereticks V. 13. Prophecies That the Apostles received frequent revelations and never more distinctly and frequently than to this matter of designing Bishops and Governou s of the Church may appear by many places Thus concerning Paul and Barnabas the text is distinct Act. 13. 2. The holy Spirit said Separate to me Paul and Bânabas for the work to which I have called them and so here of Timothy and c. 4. 14. for that by prophecy here is meant such revelation may appear by comparing 1 Cor. 14. 25. with v. 30. for there what is ãâã ãâã ãâã ãâã ãâã to prophesie in the former place and v. 31. is ãâã ãâã ãâã ãâã ãâã to receive a revelation in the latter To this sense Saint Chrysostome and Theophylact are clear ãâã ãâã ãâã ãâã ãâã The dignity of being a Doctor and a Priest being a great one wants God's suffrage that a worthy person may receive it thereupon the Priests were made antiently by prophecie that is by the Holy Ghost Thus Timothy was chosen to the Priesthood that is his Episcopacy And so generally 't is said of the Bishops of Asia that the Holy Ghost had set them over the flock Act. 20 28. Thus saith Clemens Romanus of the Apostles that at their first preaching in every region and city ãâã ãâã ãâã ãâã ãâã They constituted their first fruits making trial and judgment of them by the spirit into Bishops Deacons and again ãâã ãâã ãâã ãâã ãâã having received perfect foreknowledge that is revelation or prophecy they constituted the forementioned Bishops and Deacons and not onely so for the present but for the next course or succession for so saith he ãâã ãâã ãâã ãâã ãâã Afterward they gave order that if those whom they had constituted should dye other men that were approved by the spirit also should undertake their Ministery or employment So saith Clemens Alexandrinus of Saint ââhn that in Asia he constituted Bishops sometimes ãâã ãâã ãâã ãâã ãâã made up whole Churches ãâã ãâã ãâã ãâã ãâã sometimes ordained some certain persons such as were signified to him by the Spirit See Act. 8. Note f. That this should thus be done in the Apostles time besides the will of God there is this reason also discernible because in the first preaching of the Faith to any City or Region performed by the Apostles in their journeyes as it was necessary that the Apostle before he went away from them should leave a Governour among them so it was not possible in so short a stay as ordinarily was made after the conversion of some in a city to discern by any humane meanes who of those ãâã ãâã ãâã ãâã ãâã new converts would be fit for that imployment and so this rendred it very necessary that the Apostles either by the discerning spirit which they had extraordinarily bestowed on them or by particular Revelation should thus make designation of the persons But after when Churches were setled and men had continued in the Faith so long as to give testimony of their sincerity and abilities to qualifie them for that office there was not that need of Revelation in this matter humane meanes being in some measure sufficient to direct in it And accordingly by the qualifications which Saint Paul names to Timothy and Titus in their ordaining Bishops in every Church it is evident that they made Bishops upon observation and experience of mens behaviour and abilities and upon the testimonials of the brethren and therefore were forbid to make a novice Bishop that is one lately converted 1 Tim. 3. 6. because of him they could not have this experience or these testimonies and were not afforded divine Revelation in it or any thing proportionable to that Ib. Warre a good warfare What is the meaning of the phrase ãâã ãâã ãâã ãâã ãâã here must be fetch'd out of Num. 4. 3. where the Levites are said to goe ãâã ãâã ãâã ãâã ãâã into the army or host which is rendred by the Septuagint ãâã ãâã ãâã ãâã ãâã to officiate and so Num. 1. 50. ãâã ãâã ãâã ãâã ãâã they shall minister and encamp so generally under the Law the ministery of the priests is compared to a warfare the Temple to a camp the inferior officers to watchmen and the like so Exod. 38. 8. when the women brought their gifts after child-birth to the Tabernacle they are expressed by ãâã ãâã ãâã ãâã ãâã the warriers that warred in the dore of the tabernacle And therefore it is that 2 Sam. 6. 2. where there is speech of the bringing back of the Arke it is called the Arke of the Lord whose name is the Lord of hosts who dwelleth between the Cherubims that is the Lord of the Arke or Tabernacle the Temple being not then built dwelling in it between the Cherubims and that perhaps is the reason why in Zacharies prophecie which concerns the rebuilding of the Temple he is so oft intitled the Lord of hosts as the title most agreeable to stirre them up to that work so
because Christ on whom I have depended I am sure will never fail me and in his hands I can with all cheerfulnesse repose my life as knowing his able and willing to preserve it to me till he please to call for me out of this world 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus Paraphrase 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all in opposition to all growing heresies and do thou take care not to depart from it in any part of it but keep constant to it in the coufession and constant adherence to Christ and in preaching and teaching others 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Paraphrase 14. Hold thee constantly to the doctrine of the Gospel or summary of it agreed on by the Apostles to be taught in all Churches and whenever thou art tempted to the contrary remember that this stands by the direction of the Spirit of God that abides among us and make use of that Spirit to confirm thy self in it 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes Paraphrase 15. Thou hearest I presume that all the Asian Christians that were at Rome save only Onesiphorus v. 16. fell off from me in time of my distresse 16. The Lord give mercy unto note a the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 17. But when he was in Rome he sought me out very diligently and found me Paraphrase 16 17. I pray God reward the family of Onesiphorus which is at Ephesus with thee for the great kindnesse I received from him who lately came to me at Rome and as oft before at Ephesus v. 18. so now hath he in especial manner sought and found me out and relieved me and owned me without fear or shame in this time of my imprisonment 18. The Lord grant unto him that he may find mercy of the Lord in that day and in how many things he ministred um me at Ephesus thou knowest very well Paraphrase 18. I pray God this mercy of his to me may be repai'd him when it will most stand him in stead for besides what he hath now done thou knowest also better then I can tell thee how many liberalities he hath shewed at Ephesus to those that have stood in need of him and in how many things he relived me when I was at Ephesus and thou with me Annotations on Chap. I. V. 16. The house of One siphorus What ãâã ãâã ãâã ãâã ãâã the house of One siphorus here signifies is thought fit to be examined by some in order to the doctrine of praying for the dead For because the prayer is here for the houshold and not for the master of it Onesiphorus himself it is by some presently concluded that One siphorus was dead at that time And then that being supposed it appears v. 18. that S. Paul prayes for him that he may find mercy in that day How farre it may be fit to pray for them that are departed this life needs not to be disputed here 'T is certain that some measure of blisse which shall at the day of judgment be vouchsased the Saints when their bodies and souls shall be reunited is not till then enjoyed by them and therefore may safely and fitly be prayed for them in the same manner as Christ prayes to his Father to glorifie him with that glory which he had before the world was And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains founded in their doctrine of Purgatory which would no way be conclusible from hence though Onesiphorus for whom S. Paul here prayes for mercy had been now dead Nay 't is evident that the mercy for which they which are conceived to be in Purgatory might be the better must be bestowed and consequently prayed for to befall them before the day of doom at which time all that are there are supposed by them to be releaâed But neither is there any evidence of Onâsiphorus being then dead nor probability of it here For of this Onesiphorus these two things may be observed from hence first That his family was now at Ephesus and accordingly he salutes it there c. 4. 19. and consequently that there was his ordinary place of abode and agreeably it is here said of him that he had relieved Paul when he was at Ephesus v. 18. and that is the reason why in an Epistle to Timothy residing in that city this mentionis made of his family secondly That he was at this time when Paul wrote this absent from his home in all probability at Rome for ãâã ãâã ãâã ãâã ãâã must be rendred being not when he was at least but lately departed and so still on his way from Rome where Paul was a prisoner and where Onesiphorus had sought and found him out v. 17. and without fear visited and relieved him And this is a fair account why Paul writing to Timothy where his family was mentioned them with so mâch kindnesse but joines not him in that remembrance because he was at Rome from whence and not at Ephesus to which he wrote And so all the force of that argument is vanished CHAP. II. 1. THou therefore my son be strong in the grace which is in Christ Jesus Paraphrase 1. Doe thou therefore my beloved son take all care to strengthen thy self in the Gospel see note on Heb. 13. a. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Paraphrase 2. And the articles of faith and good life which I have taught thee from Christ agreed on and consented in by the testimony of all the other Apostles do thou communicate to others whose ability and fidelity is known to thee and appoinâthem as Bishops of the several Churches under thee to teach others also 3. Thou therefore endure hardnesse as a good souldier of Jesus Christ Paraphrase 3. And arm thy self against all difficulties as one that hast undertaken Christ's colours to serve under him 4. No man that warreth entangleth himself with the affaires of this life that he may please him who hath chosen him to be a souldier Paraphrase 4. And therefore as the souldiers according to the Roman rules of their militia are forbidden to meddle with the emploiments of Tutors or Guardians of men's persons or estates or proctors of their causes to undertake husbandry or merchandice c because every of these is so distant from that 't is incompetible with the waiting on their colours so whatsoever emploiments of the world are not competible with the discharge of thy office
excellency of the possession ãâã ãâã ãâã ãâã ãâã it denotes wealth plenty and ãâã ãâã ãâã ãâã ãâã multitude and ãâã ãâã ãâã ãâã ãâã abundant and ãâã ãâã ãâã ãâã ãâã rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew ãâã ãâã ãâã ãâã ãâã from whence ãâã ãâã ãâã ãâã ãâã signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so ãâã ãâã ãâã ãâã ãâã which is generally rendred ãâã ãâã ãâã ãâã ãâã Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum ãâã ãâã ãâã ãâã ãâã dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts ãâã ãâã ãâã ãâã ãâã as Mal. 3. 17. ãâã ãâã ãâã ãâã ãâã is rendred by us jewels and by Aquila ãâã ãâã ãâã ãâã ãâã CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
by constancy and perseverance make ourselves capable of that deliverance which Christ first at his being on earth and the Apostles that heard it from him have assured us of and which God himself hath restified both by many prodigies and ominous presages of it and by giving them that have foretold this power to doe miracles and other extraordinary abilities of his Spirit as he hath thought fit to dispense them to one man one ability to another another by this means giving authority to their predictions 5. For unto Angels hath he not put in subjection the world to come whereof we speak 6. But one in a certain place testified of him saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. * Thou madest him note c a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels but then after his suffering in our flesh he was by God most honourably advanced to the highest dignities made the supreme ruler and King of heaven and earth 8. Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him and he advanced above all created beings This prophecie of the Messias cannot be fulfilled if any enemie be left which is not brought under him and from thence it is manifest that there is a yet future subduing of his enemies to be expected for as yet the Jewes and Gnosticks do persecute the Orthodox Christians and are not subdued or destroyed and the Christians delivered by that meanes 9. But we see Jesus who was made a little lower them the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Paraphrase 9. Only this we see already that the Messias that was humbled for a while even to the death of the crosse for the benefit of all mankind and every man in the world is now after and for that humiliation of his rewarded and crowned with glory and honour and a throne erected for him in heaven of which this is but consequent that his enemies shall be made his footstool 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the captain of their salvation perfect through sufferings Paraphrase 10. For God the universal designer of all in his wisdome foreseeing the oppositions and sufferings that would befall his people believers in this world thought it fit that Christ his own Sonne the author of their deliverance should through sufferings come to his reward and crown see note on Phil. 3. 13. that so he might after his own example deliver those that suffer constantly and patiently 11. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature and as the priest that wrought expiation and the people for whom it was wrought were of one beginning so are Christ and all mankind of one making and Christ and the Jewes from one original to wit of Abraham v. 16. who was called One Mat. 2. 15. and therefore we must expect in our way to exaltation or deliverance to passe through the like condition of afflictions In which respects Christ and we are brethren and we so owned by him 12. Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Paraphrase 12. According to that of the Psalmist saying 13. And again I will put my trust in him and again Behold I and the children which God hath given me Paraphrase 13. Another proof also of the same vix that both Christ and we are brethren in this both to passe by sufferings v. 10. is that of Isa 8. 17 18. where first he speaks of waiting on the Lord that hideth his face and withall trusting in him being confident of his uncovering his face giving deliverance in whatsoever adversity relying and depending on him thereby noting that he is to passe through such and after specifying and instancing in himself and his children given him by God that is in the antitype to Isaiah and his children given him by God for a sign Christ and all faithfull Christians which are his children spiritually begotten to him by God 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might note d destroy him that had the power of death that is the devill Paraphrase 14. Seeing therefore that Christians or believers those that are to be brought to heaven by Christ are here in humane flesh and sufferings and seeing that brethren or fellow-children are of like natures Christ therefore who is called our brother is to be supposed to have part with us in flesh and sufferings and so to suffer also And by so doing he was to frustrate and make void the devils design which was to keep men for ever under the power of death to rob death of its sting and to rescue men from the bands or power of death by a resurrection from death to life 15. And deliver them who through fear of death were all their life time subject to bondage Paraphrase 15. And so take away all that fear of persecutions and death it self which makes men so cowardly and keeps them in such awe that is in a most unchristian and servile condition whilst they see no hope of deliverance 16. For verily he note e took not on him the nature of Angels but he took on him the seed of Abraham Paraphrase 16. For 't is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sins of the people Paraphrase 17. And therefore he was not to come in an Angelical glorious guise but in an humble suffering condition whereby he is the better qualified to have compassion on those that are in any sad estate and we thereby secured that he will discharge his priestly office faithfully and negotiate for us in
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great âight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâd 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is ãâã ãâã ãâã ãâã ãâã spirit and ãâã ãâã ãâã ãâã ãâã abideth and the ãâã ãâã ãâã ãâã ãâã abiding there is all one with the ãâã ãâã ãâã ãâã ãâã sojourning here Now whereas 't is here added of that Spirit that it doth ãâã ãâã ãâã ãâã ãâã desire to envy first 't is clear that the ãâã ãâã ãâã ãâã ãâã my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by ãâã ãâã ãâã ãâã ãâã desiring and either the wickednesse or insatiatenesse of them by ãâã ãâã ãâã ãâã ãâã envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word ãâã ãâã ãâã ãâã ãâã here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called ãâã ãâã ãâã ãâã ãâã contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say ãâã ãâã ãâã ãâã ãâã If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings ãâã ãâã ãâã ãâã ãâã signifies boasting or assuming to ones self more then belongs to him and differs from ãâã ãâã ãâã ãâã ãâã self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self ãâã ãâã ãâã ãâã ãâã self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oââoncur with him And thus it is used Prov. 27. 1. ãâã not thy self of to morrow that is assume not to thy seâââarrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
1. driven farther off at length by the malice and persecutions of the obdurate Jews to Phoenice and Cyprus and Antioch Act. 11. 19. and here to Pontus Galatia and Cappadocia Asia and Bithynia Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them c. 1. 6. and so again c. 4. 13. mixing withall many precepts agreeable to their present condition especially that of abstaining from carnal lusts c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects c. 2. 13. of wives c. 3. 1. of husbands v. 7. of Bishops in the Church c. 5. 1. CHAP. I. 1. PETER an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Paraphrase 1. Simon an Apostle of Jesus Christ and by him surnamed Peter to the Jews that have receiv'd the faith of Christ and are dispersed and so journ in Pontus c. called the Asian dispersion see note on Joh. 7. d. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and note a sprinkling of the blood of Jesus Christ Grace unto you and peace be multiplied Paraphrase 2. Who according to the good pleasure and purpose and decree of God to rescue a remnant of the Jewes out of the common deluge of sin and destruction are by the word preached and miracles wrought by the Apostles the means used by the holy Ghost to convert men to Christianity brought to this blessed state to obey Christ and to be in covenant with him who signed it with the effusion of his blood and thereby enabled and obliged us to perform the condition of it I salute you all in the Lord and wish you all increase of all Evangelical blessings and of all prosperity 3. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Paraphrase 3. Blessed be the name of that eternal God the God and Father of Jesus Christ who is our Lord who out of his infinite mercy to frail sinful mortal men hath by raising Christ from the dead and setting him at his right hand and by the blessed consequents of that given us grounds and matter of hope and cheerfull assurance 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate designed to you believers as to his sons begun here and to be compleated to you in heaven now reserved for you and when it is bestowed sure to remain to you to all eternity 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ which he hath promised to shew forth in defending of believers that we may be partakers of that famous deliverance so oft spoken of in the Gospel see note on Mat. 10. h. 24. g. Luk. 13. b. Rom. 13. c. 2 Thess 1. b. which is now within few years ready to appear v. 7. 6. Wherein ye greatly rejoice though now for a season if need be ye are in heavinesse through manifold temptations Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions or though for the present ye are permitted by his divine wisdome to be exercised and saddened with variety of afflictions 7. That the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Paraphrase 7. That the trial of your faith by sufferings being a thing that tenâs much more to your advantage then the trial of gold doth to the advantage of gold because gold is apt to be worn out and perish see v. 18. even after it is tried in the fire and found to be good whereas your faith approving it self to God shall âât perish and so hath the advantage may prove successful to the obtaining for you approbation and honour and glory at the final day oââoom and the like here at this other day of Christ's coming to destroy your persecuters and to give you an honourable ââcerniââe deliverance ver 5. see ver 13. and ch 4. 13. and note on 2 Thess 1. b. 8. Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of glory Paraphrase 8. Whom though you do not know by face you yet love on whom though you see him not you yet believe and so doing rejoice with that joy that cannot be expressed by you nor valued sufficiently by others 9. Receiving the end of your faith even the salvation of your souls Paraphrase 9. And shall suddenly receive the crown and reward of your faith an eminent deliverance here when they that have fallen off shall perish by that means by which they meant to preserve themselves and eternal salvation hereafter 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you Paraphrase 10. Of which deliverance see note on Rom. 13. c. many of the antient prophets that prophesied of the remnant of the Jews that should be saved or escape out of the common infidelity that is embrace the Gospel covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus which were types of what is now approaching 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Paraphrase 11. Not knowing perfectly to what point of time it was or what age it should be of which their prophecies were ultimately to be understood concerning the sufferings and afflictions which should befalââââst and the Church or the body of Christ that is Christians and after them the resurrection both of him and them and the visible deliverances out of them and destructions on their enemies see Dan. 9. 22 c. 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into Paraphrase 12. Which prophets received revelations also that the things which they spake of were to be eminently fulfilled not in their own but after-times even the times of the Gospel called by them
patiently and humbly by you and do not provoke you to any resistance or return of violence this is that Christian vertue of meeknesse which God will certainly reward in you 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Paraphrase 21. For unto this your Christianity directs and leads you and Christ himself hath given you an eminent example to be transcribed and imitated by you 22. Who did no sin neither was guile found in his mouth Paraphrase 22. Who though he were perfectly innocent Isa 53. 9. was yet adjudged to all the contumelies that the most shamefull death could bring along with it 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Paraphrase 23. And when he was reviled by them Mat. 26. 67. he was farre from reviling them again when he was crucified he gave them not so much as an ill word but prayed his father to forgive them as many as had any excuse of ignorance to plead for them and for all others he remitted them and all the injuries done him by them to God's tribunal 24. Who his own self note h bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed Paraphrase 24. Who bare on the crosse the punishment of our sins that we might never think fit to goe on in that course which brought such sufferings on Christ but live piously by way of gratitude to him and kindnesse to our selves for ever after having been cured by these sufferings of his 25. Forve were as sheep going astray but are now returned unto the shepheard and Bishop of your souls Paraphrase 25. For ye were formerly in false erroneous waies ready to bring destruction upon you but now are converted and come home to Christ's fold and so obliged never to goe astray so again Annotations on Chap. II. V. 2. Sincere milk What ãâã ãâã ãâã ãâã ãâã rational milk signifies hath been noted on Rom. 12. Note a. that milk or food which men that is rational creatures feed on and which men rational creatures again the Apostles of Christ afford them for their spiritual nourishment or instruction Such figurative speeches as these are very ordinary and have no more strangenesse in them then ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã intellectual or spiritual food that is food to the understanding or to the spirit ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the understanding and reason and spirit being in effect all one and milk being every where used for that instruction that is fit for those of younger years Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato when he calls Rulers ãâã ãâã ãâã ãâã ãâã feeders and pastors of the humane herd this flock of reasonable creatures which are fed with this rational milk And so in Eustathius on Homer ãâã ãâã ãâã ãâã ãâã they that exercise this trade of feeding men as shepheards feed their flocks which have therefore so ordinarily that title of ãâã ãâã ãâã ãâã ãâã Pastors V. 6. It is conteined The word ãâã ãâã ãâã ãâã ãâã is taken notice of by Grammarians as a word fit for the citing any passage out of an Author So in Erotian's Medicinal Lexicon in the word ãâã ãâã ãâã ãâã ãâã is a word which is to be met with in the author and place which he there cites Here it is used Impersonally as ãâã ãâã ãâã ãâã ãâã see Mar. 14. Note d. and so 1 Mac. 15. 2. 2 Mac. 9. 18. Accordingly ãâã ãâã ãâã ãâã ãâã is used for any place cited out of the Scripture Act. 8. 32. Ib. Elect By occasion of this word ãâã ãâã ãâã ãâã ãâã elect in this place it will not be amisse to give an account once for all of the use of that and the like words generally in the Scripture To begin with the Old Testament first the Hebrew word which must especially be taken notice of is ãâã ãâã ãâã ãâã ãâã probavit examinavit elegit to approve examine chuse From whence is the Noun ãâã ãâã ãâã ãâã ãâã directly answerable to ãâã ãâã ãâã ãâã ãâã elect here taken Adjectively And therefore Prov. 7. 3. where the Hebrew hath ãâã ãâã ãâã ãâã ãâã and our English render rightly from thence The Lord trieth the hearts the Septuagint read ãâã ãâã ãâã ãâã ãâã hearts elect before the Lord. This word ãâã ãâã ãâã ãâã ãâã is from hence taken by them to signifie 1 any choise person fit for employment especially for warre and from thence is used 1 Mac. 4. 1. for a choise party ãâã ãâã ãâã ãâã ãâã a thousand of the choise that is best horse-men and Exod. 14. 7. chosen chariots and so the left-handed men that were such excellent archers Jud. 20. 16. are ãâã ãâã ãâã ãâã ãâã chosen men and Psal 78. 31. the chosen men that is the souldiers or military men and accordingly the word doth signifie a young man who is fittest for military and such other emploiments Thus 1 Sam. 8. 16. ãâã ãâã ãâã ãâã ãâã we render your goodliest young men which the Septuagint mistaking and reading ãâã ãâã ãâã ãâã ãâã in stead of ãâã ãâã ãâã ãâã ãâã render ãâã ãâã ãâã ãâã ãâã your herds and Deut. 32. 25. it is clearly taken for young men in opposition to maidens ãâã ãâã ãâã ãâã ãâã saith the Targum But the notation which is most primitive and literal to it is that of choise or chosen as that notes the best and those that are upon trial found fit to be preferred before others as every ãâã ãâã ãâã ãâã ãâã chosen man in Israel 2 Sam. 6. 1. And David gathered together all the chosen men in Israel all that were fit for the militia and indeed by a Metalepsis it was that it came to signifie a young man because the age was determined after which and not before a man was thought fit for that imployment and so the choice men or those of the militia were consequently those of such an age and therefore Num. 11. 28. when Joshua is called a servant of Moses ãâã ãâã ãâã ãâã ãâã which the Targum reads ãâã ãâã ãâã ãâã ãâã of his young men the Septuagint reads ãâã ãâã ãâã ãâã ãâã a choice person about him Thus again from men is the word brought to be applied to things as Gen. 23. 6. ãâã ãâã ãâã ãâã ãâã in the choice of our sepulchres ãâã ãâã ãâã ãâã ãâã say the Targum in the fairnesse that is in the fairest and best of them So Deut. 12. 11. your choice vows or the choice of your vows and Esey 22. 7. the choicest valleys and so Ecclus 24. 15. ãâã ãâã ãâã ãâã ãâã the choicest or best myrrhe and to adde no
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and âaith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
c. and chap. 40. 17. it is rendred bountifulnesse Thus in Aristotle ãâã ãâã ãâã ãâã ãâã is defined ãâã ãâã ãâã ãâã ãâã Rhet. l. 2. c. 7. when any man relieves him that wants not that he himself may gain any thing by it but only that the other may Where the Anonymous Scholiast expounds it ãâã ãâã ãâã ãâã ãâã Grace that is gift and so Hesychius ãâã ãâã ãâã ãâã ãâã So in Callimachus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã I wish you may suffer no ill for this mercy to me but that you may be rewarded for your Charity where ãâã ãâã ãâã ãâã ãâã is clearly interpreted by almes or mercy So 2 Cor. 8. 1 4. 'tis clearly used for a gift or liberal beneficence to the poor Thus in this Epistle c. 4. 18. ãâã ãâã ãâã ãâã ãâã the manifold grace of God is God's liberality of divers kinds particularly the wealth that he hath given to men as to stewards to distribute to them that stand in need of it and at the beginning of the verse it is called ãâã ãâã ãâã ãâã ãâã Every man as he hath received wealth or any other such gift of God So the grace of God so often mentioned is the mercy and gift of God as in the Benedictions The grace of our Lord Jesus Christ all one with ãâã ãâã ãâã ãâã ãâã God's love and ãâã ãâã ãâã ãâã ãâã communication after it So Joh. 1. 16 we have received ãâã ãâã ãâã ãâã ãâã grace mercy liberal effusion of goodnesse ãâã ãâã ãâã ãâã ãâã in respect of and in proportion to his great goodnesse and mercy and abundant charity to us mentioned before v. 14. and after v. 17 where the grace of Christ is set opposite to the strictnesse of the Law which hath nothing of mercy in it Agreeable to this notion of ãâã ãâã ãâã ãâã ãâã as it signifies an act of this mercy in God that is a gift is the use of it in this place where the husbands are commanded todistribute to their wives all things that they stand in need of ãâã ãâã ãâã ãâã ãâã as copartners of the gift of life that is the wife and the husband are joined together in receiving from God that largesse of his whether it be ãâã ãâã ãâã ãâã ãâã as that signifies life it self as we know it was in the Creation God equally distributed this gift of life to them or as it notes the comforts and necessaries of life the wife as well as the husband hath right of inheritance from God to all the good things of this life as having equally dominion given to them both over the fish and fowle and beasts and hearbs and trees Gen. 1. 28. all which are given them for meat v. 29. V. 19. Spirits in prison For the explicating of this very obscure place the best rise will be that which S. Hierome on Isaiah hath suggested to us by looking on the words of God to Noah concerning the sins of the old world and his judgments designed against them Gen. 6. 3. where considering Noah as a prophet and preacher of repentance to the old world it will not be strange if the expression be prophetical and figurative The Hebrew hath it thus ãâã ãâã ãâã ãâã ãâã which the ordinary English render My spirit shall not alwaies strive with man the Greek ãâã ãâã ãâã ãâã ãâã my Spirit shall not abide in these men perhaps reading ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to lodge or abide The English render the Hebrew ãâã ãâã ãâã ãâã ãâã as if it came from ãâã ãâã ãâã ãâã ãâã disceptavit judicio contendit to contend or goe to law but the word comes from ãâã ãâã ãâã ãâã ãâã which signifies a sheath 1 Chron. 21. 27. and is used for a body Dan. 7. 15. my spirit in the midst of my body as being the sheath or receptacle of the soul and so the writers of the Talmud ordinarily use it and Tertullian De resurrect Caro vagina afflatûs Dei Flesh is the sheath of the breath of God no doubt referring to this place and accordingly ãâã ãâã ãâã ãâã ãâã is literally to be rendred shall not abide as a sword c. in a sheath For the removing all improbablenesse of thus reading ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã pernoctabit and taking it in the notion of abiding or continuing in flesh and not of striving as the Interlinear and our English render it and as ãâã ãâã ãâã ãâã ãâã indeed would require to be rendred I shall onely adde two things first That the antient Interpreters with one accord agree in the sense of abiding or inhabiting The Chaldee read ãâã ãâã ãâã ãâã ãâã This evil generation shall not alwaies remain before me the Syriack and Arabick My spirit shall not dwell in man for ever the LXXII as we said ãâã ãâã ãâã ãâã ãâã shall not abide and so the Latine non permanebit shall not abide This is a strong argument that they who when they meet with ãâã ãâã ãâã ãâã ãâã uniformly render it ãâã ãâã ãâã ãâã ãâã c. by words of judging yet rendring this in so distant a manner did not read that word or in that sense but ãâã ãâã ãâã ãâã ãâã as all Copies have it in a notion of abiding or being in another And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde ãâã ãâã ãâã ãâã ãâã for a sheath of a sword once for a body of a men yet by these so distant notions of it we have reason to suppose that there was some original comprehensive notion of it belonging to more or else it could not have been applied in the Chronicles and in Daniel to these two so distant particulars A sheath and a body differ much the one from the other yet agree in this that as one is the repository or abiding-place of the sword into which it is put so the other is of the soul and from this agreement no doubt it is that they are expressed by the same word And then it would be very strange if that word thus common to them should not natively signifie that wherein they thus agree viz. abiding or being put in or kept in or confined to such a place or some such thing 'T is evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible which is but a volume of a narrow compasse discerne or conjecture as appears especially by the use of them in Arabick books which language is certainly but a dialect derived from the Hebrew And therefore it is not unreasonable on the grounds premised and those more then obscure indications in the Bible which we have of it that this should be the native meaning of the Verb though in other places of the Bible we doe not exactly
ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã are best interpreted by ãâã ãâã ãâã ãâã ãâã God Saviour that is Christ for to those two words belongs all that is said in those verses they consist of nine letters four syllables the three first of two letters apiece and the fourth of the remaining three of five consonants and four vowels and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described See Canter Novar Lect. l. 1. c. 3. Secondly the phrase ãâã ãâã ãâã ãâã ãâã went and preached or going preached is but an idiome of the Sacred style wherein ãâã ãâã ãâã ãâã ãâã going and such like words are frequently used as ãâã ãâã ãâã ãâã ãâã expletives so to omit many more Ephes 2. 17. speaking of Christ after his departure from the world in the same manner as here before his coming into it and of his preaching by his Apostles not personally himself to the heathen world S. Paul expresses it after the same manner as here ãâã ãâã ãâã ãâã ãâã and he went and preached peace Thirdly by his Spirit is evidently here meant that Divine power by which he was raised from the dead after his crucifixion and by which he means now to act revenge on his crucifiers after a while if they repent not but in the mean time to preach repentance to them And that makes the parallel exact betwixt the matter here in hand and the storie of the old world Here men are divided into two sorts v. 17. those that suffer for well doing the pious constant yet persecuted Christians and those that shall suffer for evil doing the contumacious obdurate persecuting Jewes and Gnosticks as there the violent and corrupt on one side which were after the hundred and twenty years swept away with the Deluge and Noah and his family on the other side who by being set forth as an example of the godly delivered out of temptations 2 Pet. 2. 5 9. appear to have been opposed and wronged by them And therefore to prove what was undertaken v. 17. that even in respect of this world it is farre better to be of the number of the persecuted who shall be delivered then of the most prosperous persecuters which shall after a time be destroyed as the example of Christ was very pertinent v. 18. who having suffered a while was raised in power to destroy the crucifiers so the example of the old world is fitly made use of also who are evidently pointed at not onely by the ãâã ãâã ãâã ãâã ãâã spirits in the sheath or custodie or prison which so fitly agrees with the ãâã ãâã ãâã ãâã ãâã sheathed in the old prophecie but by that which here follows ãâã ãâã ãâã ãâã ãâã which were disobedient of old see Note g. which clearly takes it off from belonging to the Gentiles of Christ's time to which some interpreters are willing to apply the place and that ãâã ãâã ãâã ãâã ãâã of old defined by the ãâã ãâã ãâã ãâã ãâã when that follows ãâã ãâã ãâã ãâã ãâã when once God's long-sufferance waited or without once ãâã ãâã ãâã ãâã ãâã as the King's MS. reads it ãâã ãâã ãâã ãâã ãâã when it waited in the daies of Noe c. which particular of God's long-sufferance awaiting their repentance 120 years and daily admonishing and reproaching them all that time see Heb. 11. 7. by the ãâã ãâã ãâã ãâã ãâã preparation of the arke and his saving the remnant as the son of Syrach calls it Ecclus 44. 17. by this means ãâã ãâã ãâã ãâã ãâã through or out of the water see 1 Cor. 3. Note b. are very commodiously applied to S. Peter's present purpose also Christ's deferring this vengeance on the Jewes fourty years after his crucifixion being on purpose designed first to bring the crucifiers to repentance secondly to make triall of the patience and perseverance of the sincere Christians and to deliver them peculiarly out of this deluge of destruction Rev. 2. 7 c. when all others Jewes and temporizing Gnosticks were destroyed V. 20. Disobedient The word ãâã ãâã ãâã ãâã ãâã disobedient is used for a course of great notorious sin spoken of the ãâã ãâã ãâã ãâã ãâã exasperators provokers Heb. 3. 16 18. against whom God's oath was gone out that they should not enter into his rest ver 19. They are here certainly the wicked men of the old world on whom the flood came called ãâã ãâã ãâã ãâã ãâã the world of the ungodly 2 Pet. 2. 5. which are there joyned with the wicked of Sodom From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them viz. the sin of unnatural uncleannesse or Sodomie contrary to that breath of God breathed on them the light of law and reason and nature and the very soul within them For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men presently follows the decree of God to send the Deluge upon them The sons of God and of men were certainly the worshippers of the one true and the many false gods and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships and all the villanies in their practices or sacrifices as after it was Num. 25. 2. This is there in general expressed v. 5. by The wickednesse of man was great upon the earth meaning by ãâã ãâã ãâã ãâã ãâã wickedness villanie as ãâã ãâã ãâã ãâã ãâã incontinence Mat. 23. 25. is ãâã ãâã ãâã ãâã ãâã wickedness Luc. 11. 39. and v. 11. by The earth was corrupt before God and filled with all violence by corruption signifying these unnatural lusts so ordinarily called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã corruption and being corrupted see Note on 2 Pet. 1. b. and 2. b. and by violence either the same again in the most enormous kind such as was by the Sodomites offered to the Angels see Note on 1 Cor. 5. h. or else persecuting all others that would not goe on with them in all their riotous courses and both together expressed v. 12. by one of them corrupt And all flesh corrupted his way and both again by violence v. 13. The end of all flesh is come before me for the earth is filled with violence So that either of these single or which in probability is all one both together is the notation of the sin for which the flood came and the interpretation of the ãâã ãâã ãâã ãâã ãâã those that of old were disobedient in this place V. 21. The like figure The King's MS. reads O ãâã ãâã ãâã ãâã ãâã c. where O in Capital letters as that whole book is written signifies oftentimes ãâã ãâã ãâã ãâã ãâã as in an Inscription of an antient cup in Athenaeus ãâã
of the many Christians to the foul Gnostick-heresie and v. 5. ãâã ãâã ãâã ãâã ãâã do you not remember that when I was with you I told you these things So 1 Tim. 4. 1. the Spirit saith expresly that is Christ and his Apostles by their prophetick spirit every where that in the last times ãâã ãâã ãâã ãâã ãâã some shall apostatize from the faith ãâã ãâã ãâã ãâã ãâã giving ear to impostor-spirits the very interpretation of Christs ãâã ãâã ãâã ãâã ãâã that these false teachers should deceive many and these described in the following words as those that had cast off all laws forbidding to marry c. and so walking after their own unnatural lusts And to these he refers again 2 Tim. 3. 1. But know this c. By all which it appears that these that were thus foreseen that they should fall off at this time and so mentioned here v. 2. were the Gnostick-hereticks and those that were seduced by them and so this weight there will be in the word ãâã ãâã ãâã ãâã ãâã first that as these were to apostatize thus before that coming of Christ to the destruction of the Jews so now in the discourse of it begun purposely v. 2. this was the first thing to be set down that is the full meaning of ãâã ãâã ãâã ãâã ãâã Knowing this first V. 4. Since ãâã ãâã ãâã ãâã ãâã à qua or à quo may be taken in respect of time as an Epocha from whence the writer takes his rise from such or such a time excluding what was before and including all since But it may also referre to matters as well as to time and then it notes no more then the excluding or excepting that which is named and including all that is not named and will then best be rendred unlesse it be or except that That this must be the notion of it here and not the former is evident by what follows that all things remain in the same manner from the beginning of the creation where the creation is an Epocha of a farre longer date then that of the death of the Fathers Besides it would be hard to define what fathers are here meant if that were the meaning of it For it cannot be appliable so to Abraham Isaac and Jacob the fathers of the people of the Jewes for to confute this speech of these scoffers the Apostle draws his proof from the times of the Flood which was long before them which would not be a good way of arguing against them if they had dated their observation no farther then the times of Abraham for they might well acknowledge a change in the Deluge though none since Abraham But in the other notion the matter is clear From the creation of the world say they there hath been no change in any material thing so as to be fit to deterre men from complying with the Jewes for the avoiding of persecutions so as to make men fear that Christ will now come in any eminent manner to destroy the Jewes or Gnosticks or to persevere in hope that he will deliver the persecuted Christians out of their hands One change they acknowledge there hath been in the world some men have slept with their fathers and others have lived in their stead a succession of fathers and sons to replenish the world men have not been immortal the fathers have died and given way to their children But except this which is an unconsiderable matter not pertinent to the point in hand all things-else say they have continued in the ordinary constant course without any discernible interposing of God's providence to punish one or to relieve another This sure is the Atheists objection occasioned by the delay of Christ's coming to destroy the Jewes And this it is which is punctually confuted in the following verses and so that must in all reason be the notation of ãâã ãâã ãâã ãâã ãâã which is most reconcileable with this V. 5. Willingly The word ãâã ãâã ãâã ãâã ãâã seems here to be taken in a sense not ordinary in other places for being of opinion or affirming perhaps with this addition of asserting it magisterially without any reason rendred for it but a Sic volo c. So I will I command my will is my reason Thus in Latine we are wont to use it Qui hoc volunt they that will this for they that are of this opinion and thus ãâã ãâã ãâã ãâã ãâã 2 Cor. 1. 17. the things that I will that is which I teach or affirm See Note e. on that Chapter And so ãâã ãâã ãâã ãâã ãâã they that will this are they that are of this mind that affirm this Ib. Earth standing out of the water The meaning of this fifth verse will be best discern'd by considering it as preparative to the sixth For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism v. 4. that There was no such thing as punishment inflicted on wicked men or deliverance for the godly to be expected from any overruling power of heaven all things going on in a constant course from the beginning of the world to that time was this that the whole world was once drowned for the sins of the inhabitants and that is said v. 6. But to prepare for this here is in this verse a description of the frame of this lower world in the first creation as it was formed ãâã ãâã ãâã ãâã ãâã by the word of God that word by which he said Let there be light and there was light let there be a firmament and there was so and God saw that it was good that is all that he did was designed for such uses as he in his wisdome thought agreeable And that is thus described ãâã ãâã ãâã ãâã ãâã there were heavens from of old that is in the beginning the heavens were created and so the earth also Gen. 1. 1. the earth so formed that whensoever God pleased it might be drowned without creating any new thing For thus it was framed The very globe of the earth consisted of a great quantity of waters called the abysse or deep Gen. 1. 1. so great as to cover the face of the earth till God put it into one place that drie land might appear Gen. 1. 9. And this is it that now makes the whole body of the Ocean and all other rivers in the world and besides great quantities of water in the bowels of the earth breaking forth in fountains that flow perpetually and maintaining with supplies all the rivers and seas in the world And this may fitly own the expression that is here used of the globe of the earth that it is ãâã ãâã ãâã ãâã ãâã made up of water hath abundance of water in its compasse which is the water which Gen. 1. 7. is called the water under the ãâã ãâã ãâã ãâã ãâã or expansion that is under the body of the
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the ãâã ãâã ãâã ãâã ãâã if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy ãâã ãâã ãâã ãâã ãâã first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek ãâã ãâã ãâã ãâã ãâã full concludes which agreeth with ãâã ãâã ãâã ãâã ãâã creatures but cannot with ãâã ãâã ãâã ãâã ãâã wings and so before it had been v. 6. ãâã ãâã ãâã ãâã ãâã four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the ãâã ãâã ãâã ãâã ãâã round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes ãâã ãâã ãâã ãâã ãâã about and within full of eyes What is meant by ãâã ãâã ãâã ãâã ãâã round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes ãâã ãâã ãâã ãâã ãâã before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by ãâã ãâã ãâã ãâã ãâã round about the inner or concave by ãâã ãâã ãâã ãâã ãâã within and so again being here applied to living creatures with their faces towards us the ambient superficies by ãâã ãâã ãâã ãâã ãâã behind or the back parts and the inner superficies by ãâã ãâã ãâã ãâã ãâã before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as ãâã ãâã ãâã ãâã ãâã before ver 6. and ãâã ãâã ãâã ãâã ãâã within here are all one so must ãâã ãâã ãâã ãâã ãâã about here and ãâã ãâã ãâã ãâã ãâã behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. ãâã ãâã ãâã ãâã ãâã within is opposed to ãâã ãâã ãâã ãâã ãâã the back parts as here to ãâã ãâã ãâã ãâã ãâã about which makes it consequent that ãâã ãâã ãâã ãâã ãâã the back part and ãâã ãâã ãâã ãâã ãâã about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of ãâã ãâã ãâã ãâã ãâã within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by ãâã ãâã ãâã ãâã ãâã round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
ãâã ãâã ãâã ãâã ãâã that is he that even now kept the book of taxes for so ãâã ãâã ãâã ãâã ãâã was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the ãâã ãâã ãâã ãâã ãâã the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that aâ there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there ãâã ãâã ãâã ãâã ãâã the weigher so here with the change but of letter without any of the sound ãâã ãâã ãâã ãâã ãâã the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of ãâã ãâã ãâã ãâã ãâã a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
certainly if he that so professeth doth not love but maligne and persecute Christians it being impossible that any man should truly love God and not doe what God bids him that is love his brother also for the best way to trie our love whether it be sincere or no is to observe how it expresses it self on occasion when we meet with objects of charity for if then we do not exercise and testifie our love sure we have not that vertue in us Consequently if to men with whom we daily converse and meet with such opportunities we do not expresse any love what reason is there to imagine we sincerely love God when of our love to him and the sincerity of it we were never able to make this trial because we never saw him nor had opportunities offered us of shewing any real acts of love to him And beside somewhat may be judged by the difficulty of the thing for he that doth not the easier will hardly be supposed to doe the more difficult Now 't is hard to love one that I never saw sight and conversation is one motive of love and we see our brethren daily but never saw God at any time and therefore where the command which is as punctual to the love of our brethren as to the love of God v. 21. is not able to prevail upon us for this and where beside the command which is equal on both sides there is one advantage to allure our love to our brethren which there is not to invite or oblige us to the love of God if that man manifestly fail in the one which is so much more commended to him by that one circumstance how can it be imagined that he doth or will perform the other 21. And this commandement have we from him that he who loveth God love his brother also Paraphrase 21. It being evident that by his command we are as really obliged to love our fellow-Christians as to love himself Annotations on Chap. IV. V. 17. Boldnesse in the day ãâã ãâã ãâã ãâã ãâã is bold and publick speaking confession of Christ before men especially when we have discouragements from doing so ãâã ãâã ãâã ãâã ãâã fearlesnesse saith Hesychius So ãâã ãâã ãâã ãâã ãâã Joh. 11. 54. is to walk publickly and fearlesly which Christ did not because of their consultation to kill him v. 53. So in many other places particularly Heb. 10. 35. where ãâã ãâã ãâã ãâã ãâã is their constant confession of Christ to which all that chapter had exhorted them and that in despight of persecutions explained by ãâã ãâã ãâã ãâã ãâã v. 36. patience or constancy in suffering and opposed to ãâã ãâã ãâã ãâã ãâã cowardly withdrawing v. 38 39. see Note on Joh. 7. a. And so here being joined with ãâã ãâã ãâã ãâã ãâã in the day of judgment not the final judgment of God but the day or time when we shall for the name of Christ be brought before any earthly tribunal to be sentenced even to death it self And so it is said of Ignatius in the story of his Martyrdome that he conceived that he could never come ad dilectionem Dei in plenum to the full love of God neque perfectum-ordinem doctrinae obtinere nor to the perfection of Christian doctrine nisi per Martyrii factam confessionem Domino appropinquaret unlesse he came neer unto God by martyrdome And so the meaning will be plain that the ãâã ãâã ãâã ãâã ãâã the love or charity toward God which is to be in or among us Christians ãâã ãâã ãâã ãâã ãâã is perfected in this ãâã ãâã ãâã ãâã ãâã that we have this constancy in confessing him in the time of the greatest danger And this yet farther appears first by the explication that follows that as he is so we are in this world that is that as Christ laid down his life in confession of the truth so we doe the same when occasion serves and secondly by the confirmation which follows v. 18. There is no fear in love fear being indeed the contrary to this boldnesse and constancy wherein the perfection of our love consists Thus hath Tertullian interpreted the place in his Scorpiacum or Antidote against the Gnosticks Johannes negat timorem esse in dilectione John denies fear to be in love Quem timorem intelligi praestat nisi negationis authorem What fear must we here understand but that which is the author of denying Quam dilectionem perfectam nisi fugatricem timoris animatricem confessionis What perfect love but that which puts fear to flight and animates men to confesse Christ And so that which follows For fear hath punishment he thus interprets Quam poenam timore puniat sure it should be quâ poenâ timorem puniat nisi quam negator relaturus est cùm corpore animâ occidendus in Gehennam What is the punishment which fear hath or with which he punishes fear but that which he that denies Christ shall receive when he is killed body and soul and cast into hell Mat. 10. 28. or which saith he is threatned to the cowardly among yea before the other reprobates in the lake of fire Rev. 21. 8 See Tertull. cont Gnost cap. 12. and De fuga in Persecut cap. 9. In these last words ãâã ãâã ãâã ãâã ãâã fear hath punishment the posthumous Notes of the learned H. Grotius have attempted an emendation and read ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã rendring ãâã ãâã ãâã ãâã ãâã out of the Glossaries mutilation imperfection ãâã ãâã ãâã ãâã ãâã For this interpretation of that unusual word Hesychius may be consulted ãâã ãâã ãâã ãâã ãâã saith he it should be certainly ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã To this the Context would very well agree the next words being he that fears is not made perfect in love where yet the same Annotations would turn ãâã ãâã ãâã ãâã ãâã he that fears into ãâã ãâã ãâã ãâã ãâã he that is mutilated But to impose so remote an emendation without any authority of any Copie to avow it is too adventurous an attempt or if it were not so perhaps the substituting of ãâã ãâã ãâã ãâã ãâã impediment hinderance might be a more tolerable emendation thus for fear hath hinderance it stops encumbers love from doing such perfect acts as it ought or would otherwise be apt to doe he that feareth is by this encumbrance kept back is not made perfect in love But as these or the like emendations ought never to be admitted without great necessity so there appears no pretence of that in this place For first it may thus be rendred Fear hath pain or torment a kind of rack in it which alwaies keeps men in awe as the Apostle saith Heb. 2. 15. that through fear of death some are all their life-time subject to bondage or slavery never dare doe any thing of vertue or duty
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as ãâã ãâã ãâã ãâã ãâã signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâesse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it