the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
persons especially when it hath a Genitive case annex'd to it a ruler or principal person So Mar. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal men Galilee So Lu. 19. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers or Elders of the people So Acts 13. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the governors of the city So Acts 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the Island and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers of the Jews that is of their Consistory which they then had at Rome In this sense the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be taken here so as to be rendred my Lord my Prince or my Captain for that is certainly the meaning of the phrase precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was preferred before me as will appear by v. 27. compared with Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. There by the mention of the shooe c. 't is plain that those four places are parallel and that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was preferred before me in this is by all the other Evangelists rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is stronger then I. And therefore S. Chrysostome here interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before me by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent more honourable From this clear notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent for priority of dignity will depend the just notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annex'd thereto by the Causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the proof of the former and so somewhat different from it or else it would be the proving of idem per idem the same by its self Thence it followes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting Christs dignity above Johns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred in that sense and so it remains that it be referred to priority of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for although he was born after me and not yet entred on his office yet he was before me he had a being long even infinitely before me The only exception against this rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that the word is of the Superlative degree not of the Comparative But that is easily answered by remembring that in the New Testament the degrees of comparison are promiscuously used taken one for another and that on occasion of the Hebrew idiom which hath not those degrees of comparison which other languages have Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Lu. 24. 1. and others the like And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the Superlative used for the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 former so 't is evidently in this Gospel c. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world hated me before you c. 20. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came first signifies him that came before Peter v. 3. and so is taken for the Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so when Christ is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 15. litterally the first-born of all the creation it must be interpreted as it is in the Nicene Creed according to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be gotten of his father before the whole creation or as it followes v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is before all things Thus is the word used sometimes in humane Greek authors also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes before Darius and that it must be so here appears by the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it which as by being in the Genitive case it is fit to be joyned with a word of the comparative degree so by being of a single person uncapable of distribution or plurality cannot belonge to a Superlative V. 29. The next day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the day immediately following not according to the latitude of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow that is any part of the following time For thus I conceive the whole series and course of this story in S. John is to be made up As in the other Evangelists Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. the testimonies of John Baptist concerning Christ are set down before Christ was particularly made known unto him so now the Spirit having visibly descended on him at his Baptisme as the same Evangelists agree in relating this Evangelist farther mentions John Baptists subsequent testimonies of him founded in that demonstration of the Spirit then descending on him Such is that mention'd v. 15. where the Baptist saith This was he that I speak of This person on whom the Spirit so visibly descended after my baptizing of him was he to whom my former obscurer testimonies belonged And this seems to have been delivered by the Baptist at the time of Christs absence in the wilderness 40 days set down by the other Evangelists and so all that second testimony mention'd v. 19. c. to v. 28. where of him he saith v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there stood among you one whom ye knew not referring again to that time of Christs being baptiz'd of John at which time he saw that is I conceive John Baptist saw the Spirit descend upon him Mat. 3. 16. and so again Mar. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John coming out of the water with him from baptizing him saw the heavens opened c. noting this descent of the Spirit upon him to have been particularly seen by this Baptist by which he was enabled thus to testifie of him This second testimony of Johns was caused by the Jewes sending to him from Jerusalem to know whether John were the Messias or no and this still in the time of Christs absence and then 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day after the returne of those messengers the day after this testimony and answer of his to the Jewes Jesus came back from the desert to Jordan where John was and there John sees him v. 29. and testifies again of him at large v. 35. And the next day after this is the beginning of a new account v. 35. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 44. the next day is the second day of that new account and then 't is added distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 1. on the third day V. 42. Brought him to Jesus What is here said of Andrews and Peters coming to Christ was sometime before their forsaking their trades and following him in the other Gospels For here the next day after Christs returning from the wilderness to Jordan John Baptist is standing still ver 3. 5. and two disciples with him One of them was Andrew v. 40. John seeing Christ points to him in their hearing and by so doing doth in a manner put them off from continuing with him and fastens them on Christ saying Behold the Lamb of God c. v. 36. Andrew and the other who very probably was John the writer of this Gospel who 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is only a form of repressing as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
and were baptized Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pooles of water and thither the people came and were baptized of him there 24. For John was not yet cast into prison 25. Then there arose a question between some of John's disciples and the Jewes about purifying Paraphrase 25. his receiving of proselytes and using the ceremony of baptisme on which occasion mention was made of Christ's using the same ceremony 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witnesse behold the same baptizeth and all men come unto him Paraphrase 26. Hereupon they come and tell John that Christ describing him to him receiveth proselytes with this ceremony and there is a great recourse to him 27. John answered and said A man can receive nothing except it be given him from heaven Paraphrase 27. I can doe no more then I have commission from God to doe and that commission doth not equall me to him 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him Paraphrase 28. And therefore you cannot but remember that I alwaies said of my self that I am not the Messias but only his harbinger 29. note b He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoiceth greatly because of the bridegrooms voice This my joy therefore is fulfilled Paraphrase 29. When the bridegroom hath the bride in secret conference to consummate the marriage and the friend of the bridegroom hearkens at the doore to hear whether all succeed well or no if the bridegrom signifie by some form of speech that was usuall to that purpose that all succeeds prosperously then that friend rejoices exceedingly and thus is it with me in my attendance on Christ at this time 30. He must increase but I must decrease Paraphrase 30. And of him I shall farther foretell you that he shall increase daily in splendor and fame and I proportionably decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Paraphrase 31. And it is all reason that it should be so For he cometh from heaven and so must needs be superiour to all such as I who am an earthly man having my originall from the earth made up or compounded of earth and therefore what I say or doe is but of an earthy but what he of a much higher originall my baptizing is but like the rest of your Jewish baptismes see v. 12. only with water but his with the holy Ghost also 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony Paraphrase 32. And the thing which he teacheth he knowes to be true having received it from his Father but the multitude of men in the world receive not his testimony believe not that he is sent from God 33. He that hath received his testimony hath set to his seale that God is true Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto and acknowledge the veracity of God himself it being as impossible that one so sent from God as Christ should lie as that God should lie himself 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God to goe on such or such an errand on which God sent them and 't is therefore Thus saith the Lord to all their prophecies But on Christ the Spirit descended once for all and commanded belief of all that he should say 35. The Father loveth the Son and hath given all things into his hand Paraphrase 35. Christ is the welbeloved of his Father and by him God hath revealed to us all things fit to reveal see Mat. 3. 17. And therefore 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally and on the contrary he that stands out contumaciously against his doctrine continues immutably and inevitably under the wrath of God due to him both for his former sins and this addition of his standing out against this powerfull method of Gods for the recalling him Annotations on Chap. III. V. 5. Born of water The nature of Proselytes among the Jewes and the difference of them hath been spoken of Note on Mat. 23. d. and also the manner of initiating them by washing or Baptisme Note on Mat. 3. a. as also their putting off all their former relations of kindred and consanguinity and so being as it were new-born Note on Mat. 19. 28. d. From hence it is that at the receiving of Christian religion which is the nobler Proselytisme and hath in the ceremony of initiation not only the washing in water but also the baptisme of the Spirit too that is the communication of that Spirit of Christ in some measure that descended on the Apostles Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost And when Nicodemus a learned Jew and a Master among them seems to be ignorant and wonders how this can be and asks this grosse question to that first part of it how one that is of age can be born again Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme which no knowing Jew can be ignorant of to wit that he is to be wash'd and circumcised and being so is by the Jewes counted as one recens natus new born brought forth by another mother so that he who was kin to him before is now no longer kin to him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing of regeneration Tit. 3. 5. is in effect a being new born and he that so follows Christ in this regeneration or new birth Mat. 19. 28. if that be the right punctation he leaves brothers and sisters father and mother wife and children v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11 12. intimating that speech of Christ which Nicodemus so little understood of being born anew of water to have been a thing ordinarily seen and known among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary inferior earthly thing in comparison with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those higher celestial doctrines so much more contrary to the Jewish customs and laws that should be revealed and to the baptizing with the holy Ghost of which also he here speaks referring still to this custome of Proselytes
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 â—oe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and 〈◊〉 which were or had been if he had not thus dealt assigned Judas 23. 〈◊〉 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 loâ—s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
〈◊〉 my servant and in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to that though capable of being rendred my son also as by comparing that of Isaiah with Mat. 12. 18. for in that place of Matthew where those words of that Prophet are purposely recited we find all these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold my son or servant beloved in whom my soul i. e. is well pleased which differ very little from those voices from heaven in this and that other place save that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Emphaticall promise in the Prophet is here chang'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is as fitter to point him out now present and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Equivocal word for a son or servant is changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a son only To this may be added that one part of these words in Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given my Spirit upon him was here really supplied at this time the holy Ghost coming visibly upon him and in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall declare judgement in the close of that verse Isa 42. 1. is equivalently supplied Mat. 17. 5. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear him he having then begun that office of declaring or preaching which consequently was then to be heard by them CHAP. IV. 1. THen was Jesus up of the Spirit into the wildernesse to be tempted of the note a Devil Paraphrase 1. And immediately after his baptism and before he entred on his prophetick office that Christ might give an evidence of his piety and trust in God and of his constancy it was thought fit that some trial should be made of him And to that end by incitation or impulsion of the Spirit of God of which he was full Luke 4. 1. he went up from Jordan farther in the desert not voluntarily putting himself upon temptation but doing it according to Gods appointment 2. And when he had fasted fourty dayes and fourty nights he was afterward an hungred Paraphrase 2. And being there he was enabled by the miraculous power of God to continue fourty dayes and nights without eating or drinking any thing as Moses and Elias the two great prophets had done and after that that he might be the fitter for the insuing tryall of his trust in God made on him by Satan he was as sharply assaulted with hunger as any man at any time is for want of meat 3. And when the tempter came to him he said If thou be the son of God command that these stones be made bread Paraphrase 3. And the Devil laying hold and taking advantage of that opportunity came and said unto him If thou art the Son of God make use now of that power to thy own releife and turn these stones into bread 4. But he answered and said It is written man shall not live by bread alone but by every word that proceedeth out of the mouth of God Paraphrase 4. Bread or ordinary meanes of fusteining men is not of necessity to the life of man God can feed and uphold him by other meanes whatsoever he please to make use of to that purpose his bare word and nothing else Deut. 8. 3. 5. Then the Devil taketh him up into the holy city and setteth him on a note b pinnacle of the Temple 6. And saith unto him If thou be the son of God cast thy self down for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone Paraphrase 5 6. Then Satan as 't is most probable carried him in the aire without doing him any hurt unto Jerusalem being permitted by God to doe so and set him on the battlement of the Temple and urging a verse of the Psalm to him Psal 91. 11. he perswaded him to cast himself down from thence by that means to testifie that he was the Son of God for if he were so this he might doe securely 7. Jesus said unto him It is written again Thou shalt not note c tempt the Lord thy God Paraphrase 7. It is sufficiently manifest to me that I am the Son of God and cared for by him I shall not require any more signs to prove it nor expresse any doubt of his power and goodnesse toward me as the Israelites did Exod. 17. 7. saying Is the Lord among us or no To which the prohibition of tempting God referres Deut. 6. 16. which is the text quoted in this place a prohibition not of too much but too little confidence of doubting of Gods presence among them 8. Again the Devil taketh him up into an exceeding high mountain and sheweth him all the kingdomes of the world and the glory of them Paraphrase 8. And from thence gives him a view of all that was to be seen from thence and addes a representation of many of the other kingdomes of the world in as splendid and inviting manner as he could and all this in a moment of time Luke 4. 5. not one after another that so they might amaze and affect him the more with their splendor and on a sudden prevail upon him which otherwise would not be so likely to doe it 9. And saith unto him All these things will I give thee if thou wilt fall down and worship me 10. Then said Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve 11. Then the Devil leaveth him and behold Angels came and ministred unto him Paraphrase 11. Then for a while Lu. 4. 13. Satan left tempting him afterwards setting himself more industriously on all stratagems to take away his life and as the Devil left him the good Angels came and waited on him ministring to his hunger or bringing him meat as to Elias was done 12 Now when Jesus heard that John was cast into prison he departed into Galilee Paraphrase 12. After this not immediately but having gone once into Galilee and done many things there set down Jo. 2. c and having before that entertained some disciples or constant followers John 2. 2. by name Philip John 1. 43. for this and much more was done before Johns being cast into prison John 3 24. see note on Joh. i. e. when he heard of the imprisonment of John he went a second time into Galilee 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the sea coast in the borders of Zabulon and Nepthali 14. That it might be fulfilled which was spoken of Isaias the Prophet saying 15. The land of Zabulon and the land of Nepthali note d by the way of the sea beyond Jordan Galilee note e of the Gentiles Paraphrase 15. Galilee incompass'd or in the confines of other nations 16. The people which sate in darknesse saw great light and to them which sate in the region and shadow of
here first named though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was last by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places frequently observable See Note on chap. 7. b. CHAP. XIV 1. AT that time Herod the Tetrarch heard of the fame of Jesus 2. And said unto his servants This is John the Baptist he is risen from the dead and therefore mighty works doe shew forth themselves in him Paraphrase 2. though John the Baptist when he lived did no such miracles yet being put to death and God thinking fit to raise him from death again 't is reasonable to expect that God will assist him with a miraculous power to assure men that he was sent from God his rising from the dead is so strange a thing that it must needs be attended with other miracles 3. For Herod had laid hold on John and bound him and put him in prison for Herodias sake his brother Philips wife 4. For John said unto him It is not lawful for thee to have her 5. And when he would haâ—e put him to death he feared the multitude because they counted him as a prophet Paraphrase 5. a Prophet oâ— of somewhat a higher rank more then a Prophet c. 11. 9. 6. But when Herods birth-day was kept the daughter of Herodias daunced before them and pleased Herod Paraphrase 6. Mar. 6. note b 7. Whereupon he promised with an oath to give her whatsoever she would aske 8. And she being before note a instructed of her mother said Give me here John Baptist's head in a charger Paraphrase 8. upon the advice impulsion instigation of her mother with whom she consulted what she should ask 9. And the King note b was sorry neverthelesse for the oaths sake and them which sate with him at meat he commanded it to be given her Paraphrase 9. This petition was very unacceptable to Herod yet because he had sworn and that it might not appear a levity or inconstancy to those that were at the feast with him when he made the oath he gave appointment it should be so 10. And he sent and beheaded John in the prison 11. And his head was brought in a charger and given to the damosell and she brought it to her mother 12. And his disciples came and took up the body and buried it and went and told Jesus Paraphrase 12. And John's disciples took care of his burial and that being done came to Jesus whose forerunner John was and told him what had befaln John and probably continued with him as his disciples 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities Paraphrase 13. that the same might not befall him before he had fulfilled his office for which he was sent see c. 12. 15. he departed by ship from thence taking none but his Disciples with him and went to a place which was not inhabited and when the people heard whither he was gone they took a compasle by land and came to him thither 14. And Jesus went forth and saw a great multitude and was moved with compassion toward them and he healed their sick Paraphrase 14. was so kind as not to conceale himself from them any longer but came to them and when he was come 15. And when it was evening his Disciples came to him saying This is a desert place and the time is now past send the multitudes away that they may goe into the villages and buy themselves victuals Paraphrase 15. the time of evening when every one gets him to his Inne and provides for his supper is already past 16. But Jesus said unto them They need not depart give ye them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitudes to sit down on the grasse and took the five loaves and the two fishes and looking up to heaven he note c blessed and brake and gave the loaves to his Disciples and the Disciples to the multitude Paraphrase 19. he appointed the Apostles Mar. 6. 39. to dispose them meal-wise on grasse-plats there 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children Paraphrase 21. not counting 22. And straightway Jesus constrained his Disciples to get into a ship and to goe before him unto the other side while he sent the multitudes away Paraphrase 22. Upon this the multitudes designing to take him and proclaim him King John 6. 15. he presently sent his Disciples before him by sea to the wildernesse Mar. 6. 32. which was on the same side with Bethsaida and Capernâ—um whither it seems they went Joh. 6. 17. that so he might quietly dismisse the multitude 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening note d was come he was there alone 24. But the ship was now in the midst of the sea â—ossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea Paraphrase 25. towards the morning 26. And when the Disciples saw him walking on the sea they were troubled saying It is a spirit and they cryed out for feare Paraphrase 26. Some spirit or phantastick shape that seems there to walke bodily 27. But straightway Jesus spake unto them saying Be of good cheer It is I be not afraid 28. And Peter answered him and said Lord if it be thou bid me come unto thee on the water Paraphrase 28. Give me thy commission and then I know I safely may 29. And he said Come And when Peter was come down out of the ship he walked on the water to goe to Jesus 30. But when he saw the wind boysterous he was afraid and beginning to sink he cryed saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Paraphrase 31. why did thy minde stand divided flote between faith and diffidence why didst thou stagger why didst thou distrust my power when I had bid thee come to me 32 And when they were come into the ship the winde ceased Paraphrase 32. Christ and Peter 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the son of God Paraphrase 33. the rest of his Disciples came every one of them and adored him and acknowledged his omnipotence 34. And when they were gone over they came into the land of note e Gennesaret Paraphrase 34. Cinnereth Deut. 3. 35. And when the men of that place had knowledge of him they sent out into all that countrey round about and brought unto him all that were diseased
of the ages in the Plurall those last times Heb. 1. 2. wherein Christ came into the world But then other places there are where it may be taken in another sense as Mat. 13. 43. where it may well signifie the end of this other age the conclusion of the world and so here Christs promise of his being with the Apostles unto the end of the world For it s to be observed that this age being the Christian state or kingdome of Christ that doth most distinctly begin at his râ—surrection all power being then given to him v. 18. and this being the last age no other state to succeed this it followes necessarily that this age then beginning shall not conclude till the end of the world And consequently Christs promise hath no other period to determine it but instates a power on the Apostles and their successours by this mission and assisting and backing them in the execution of their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the daies the whole term of this new age The Gospel according to S. MARK CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the Son of God 2. As it is written in the prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight Paraphrase 1 2 3. The first thing considerable in the story of Christ the Messias and eternal son of God and in the preaching of the Gospel which he brought with him into the world was the preaching of John the Baptist as of an Herald sent before him and so foretold of by the old prophets under the style of the voyce of a preacher in the desert that is the proclamation of an eminent person that should goe into the wildernesse and cry and give warning to the Jeâ—s that by repentance and amendment of life they should prepare themselves for the coming of God a terrible coming to visit and punish the impenitents 4. John did baptize in the wildernesse and preach the baptisme of repentance for the remission of sinnes Paraphrase 4. According to this prediction of the prophets John went into the desart part of Judea and there proclaimed to all the Jewes the necessity of their instant change of life promising them thereupon and on no other termes forgivenesse of sins And all that came to him and thus reformed upon his preaching he took and wash'd them in the river after the manner of proselytes among the Jewes see Mat. 23. noted and John 3. a. to signifie to them the purification of their wicked lives to which they were obliged and on performance of which and not otherwise God would receive them into his favour and look on them as his people And this baptisme and this repentance and the benefit of it remission of sins he proclaimed to all every where as he went 5. And there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river of Jordan confessing their sinnes Paraphrase 5. And the generality of people in all the country and in the city of Jerusalem obeyed his preaching so farre as to goe and receive baptisme from him which was done in Jordan a river convenient for that purpose the same wherein Naamans leprosie had been cleansed long ago by washing in it and to confesse the sins that they had severally been guilty of and desiring directions from him for new life Lu. 3. 10. 6. And John was clothed with camels hair and with a girdle of a skin about his loynes and he did eat locusts and wild honey Paraphrase 6. See Note on Mar. 3. 8. 7. And preached saying There cometh one mightier then I after me the latchet of whose shooes I am not worthy to stoop down and unloose Paraphrase 7. I am the foreunner of one who is of infinitely more authority then I whose disciple I am not worthy to be or as such to be employed by him in the meanest office such as the taking off his shooes See Note on Mat. 3. h. 8. I indeed have baptized you with water but he shall baptize you with the holy Ghost Paraphrase 8. I am not worthy to be considered by you in compaparison with him All that I doe is to receive you as Proselytes after the Jewish manner as many as now come in and repent and make faithful promise of amendment and new life And so water is the only signal which I use But he when he comes shall send down the holy Ghost from heaven in a visible manner upon his disciples and by that great signal testifie to you the truth of his doctrine c. See Mat. 3. 11. and Note on Acts 1. a. 9. And it came to passe in those dayes that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10. And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him Paraphrase 10. And instantly after his baptisme as he came up from the river he beheld a parting of the heavens and opening of the clouds and the spirit of God hovering over him as a dove doth when it descends and lights upon any thing See Note on Mat. 3. k. 11. And there came a voyce from heaven saying Thou art my beloved sonne in whom I am well pleased Paraphrase 11. And there came a voyce from heaven through the clouds directed to Christ in these words Thou art c. see Mat. 3. 17. 12. And immediately the Spirit note a driveth him into the wildernesse 13. And he was there in the wildernesse forty dayes tempted of Satan and was with the wild beasts and the angels ministred unto him Paraphrase 13. And having fasted in the desert forty dayes Satan then set upon him to tempt him Mat. 4. 2 3. and after he had done tempting him he left him in the wildernesse among none but wild beasts and there the Angels came and brought him food Mat. 4. 11. 14. Now after that John was put in prison Jesus came into Galilee preaching the Gospel of the kingdome of God Paraphrase 14. Soon after this Herod having for some time received instructions from John c. 6. 20. and at last being reproved by him about a woman with whom he lived incestuously c. 6. 17. imprisoned him And after this his imprisonment Mat. 14. 3. Jesus went from Nazareth into Galilee see Note on Mat. 4. e. and there began to proclaim the doctrine of his father concerning this approaching reformation and change that God as a King should now work in the world especially among the Jews 15. And saying The time is fulfilled and the kingdome of God is at hand repent ye and beleive the Gospel Paraphrase 15. And the form of his proclamation was in these or the like words The days of the coming of the Mâ—ssias so long expected and prophecied of are
the visible discrimination which should then be made betwixt the obdurate impenitent unbelievers on one side and those that are penitent and receive Christ on the other 6. And all flesh shall see the salvation of God Paraphrase 6. And all men shall discern the deliverance which is wrought for the penitent believers when all impenitents are destroyed 7. Then said he to the multitude that came forth to be baptized of him O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. destruction approaching 8. Bring forth therefore fruits worthy of repentance and begin not to say within your selves We have Abraham to our father For I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 8. Do not think 't will serve your turn that you are able to say see note on Mar. 2. a We are of the seed of Abraham who have right to the promises made to him whatsoever our actions are See Mat. 3. 9. 9. And now also the axe is laid unto the root of the trees Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire Paraphrase 9. Mat. 3. 10. 10. And the people asked him saying What shall we do then Paraphrase 10. And the common sort of people asked him What was their task or part of duty to prevent or avert this ruine 11. He answereth and saith unto them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise Paraphrase 11. And he prescribed to them an extensive liberality charity mercifulnesse to all the wanted what they had to spare 12. Then came also Publicanes to be baptized and said unto him Master what shall we do Paraphrase 12. the tole or tribute-gatherers 13. And he said unto them Exact no more then is appointed you Paraphrase 13. Receive all the taxes which the Emperour requires to be gathered but beside that do not you either by cunning or force take any more for your selves 14. And the souldiers likewise demanded of him saying And what shall we do And he said unto them Do violence to no man neither note d accuse any falsly but be content with your wages Paraphrase 14. And to the military men of the Iews employed by their Procurators or the Romans he prescribed these rules Neither fright nor plunder any man but be content with that allowance which is assigned for your maintenance 15. And as the people were in expectation and all men mused in their hearts of John whether he were the Christ or not Paraphrase 15. And as the people were amuzed concerning him looking for some further declaration or manifestation from him and having some disputes within them whether he were not the Messias himself 16. John answered saying unto them all I indeed baptize you with water but one mightier then I cometh the latchet of whose shooes I am not worthy to unloose he shall baptize you with the holy Ghost and with fire Paraphrase 16. Iohn gave a clear answer to their doubts telling every one that came to him in plain words that he was not the Christ saying My whole office is thus to receive you as proselytes to believe on the Messias who shall suddenly reveal himself I am but a disciple of that great Master sent before him as disciples of prophets are wont to be to take up room for him see Luk. 10. 1. and Mat. 26. 20. to serve him to take off and lay away his shooes see note on Mat. 3. h. and truely I am unworthy of this office to be the disciple of so divine a person But he when he cometh shall be another manner of person and do other kind of things Over and above the receiving of proselytes with water in baptisme he shall send down the Spirit of his disciples in an appearance as of fire Act. 2. and thereby enable them to speak with tongues miraculously and so fit them for their office see Act. 1. a. 17. Whose fan is in his hand and he will throughly purge his floor and will gather the wheat into his garner but the chaffe he will burn with fire unquenchable Paraphrase 17. winnowing instrument See note on Mat. 3. 12. 18. And many other things in his exhortation preached he unto the people Paraphrase 18. And John Baptist said many such things as these and more different from these by way of exhortation and proclamation to the people concerning the Gospel of Christ 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done Paraphrase 19. And Herod calling him to the court and hearing him often and that with great respect to him at first Mar. 6. 20. at last being reproved by him for marrying his brothers wife and for all other sins that John saw him to be guilty of 20. Added yet this above all that he shut up John in prison 21. Now when all the people were baptized it came to passe that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape like a dove upon him and a voice came from heaven which said Thou art my beloved son in thee I am well pleased Paraphrase 22. And the holy eternal Spirit of God appeared visibly to come down and to descend upon him as a dove uses to descend and light on any thing see note on Mat. 3. k. 23. And Jesus himself began to be about thirty years of age being as it was supposed the son of Joseph which was the son of note e Heli. Paraphrase 23. And at this time of his being baptized Jesus was about thirty years old the age before which the Levites were not to be admitted to sacred functions Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truely no father on earth but yet Joseph the son of Heli being betrothed to Mary his mother he was his reputed father 24. Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Janna which was the son of Joseph 25. Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Eli which was the son of Nagge 26. Which was the son of Maath which was the son of Mattathias which was the son of Semei which was the son of Joseph which was the son of Judah 27. Which was the son of Joanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Kosam which was the son of Elmodam which was the son of Er 29. Which was the son of Jose which was the son of Eliezer which was the
from others yet a little before his baptisme it was revealed to me as appeares Mat. 3. 14. and at his baptisme by the descent of the Holy Ghost upon him Mat. 3. 16. I was clearly told it that he was the Messias which was to come into the world And the grand design of my coming and gathering disciples was by that means to make this people take notice of and receive Christ 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him Paraphrase 32. See note on Mat. 3. i. 33. And I knew him not but he that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining upon him the same is he which baptizeth with the holy Ghost Paraphrase 33. Untill then I knew not which was he onely this signe was given me that on whomsoever I saw the Spirit descend that was the Messias who in the receiving of his proselytes doth not onely use the known ceremony of water but moreover sends down the Spirit on them see note on Act. 1. a. 34. And I saw and bare record that this is the Son of God Paraphrase 34. By which premises it follows that my testimony of Christ that he is the son of God is no more then what I saw with mine eyes and heard distinctly affirmed from heaven these words being delivered by voice from heaven at that time of the holy Ghost's descending on him This is my beloved son c. Mat. 3. 17. 35. Again the next day after John stood and two of his disciples Paraphrase 35. The next day again after this see note e. Iohn having two of his disciples with him 36. And looking upon Jesus as he walked he saith Behold the Lamb of God Paraphrase 36. As Jesus passed along John by his eye fastned on him demonstrating whom he meant said again the same words that before ver 29. in the hearing of those two disciples of his Behold c. 37. And the two disciples heard him speak and they followed Jesus Paraphrase 37. Hereupon those two disciples hearing him give that testimony of Iesus parted from him and followed Iesus 38. Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou Paraphrase 38. what would ye have 39. He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth houre Paraphrase 39. four in the afternoon 40. One of the two which heard John speak and followed him was Andrew Simon Peter's brother Paraphrase 40. One of the two that heard those words of Iohn concerning Iesus and which thereupon followed Iesus v. 37. was that Andrew which was brother to Simon after surnamed Peter And the other most probably Iohn the writer of this Gospel who useth not to name himself when the story would direct to it 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ Paraphrase 41. These having been and talk'd with Christ v. 39. Andrew was the first that revealed this to his brother Simon saying We have met and talked with the Messias or as in Greek he is called the Christ that is Gods anointed sent by him with special Commission from heaven whom we have long expected as the Redeemer of Israel 42. And he note g brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone Paraphrase 42. And Andrew conducted Simon ◠see Mat. 16. f. 43. The day following Jesus would goe forth into Galilee and findeth Philip and saith unto him Follow me Paraphrase 43. The next day after that mention'd ver 35. see note c. Jesus was passing 44. Now Philip was of Bethsaida the city of Andrew and Peter 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the son of Joseph Paraphrase 45. the Messias to come foretold by Moses and the prophets a man like one of us by name Jesus the son of Joseph that dwells at Nazareth in Galilee 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see Paraphrase 46. Nathancel argued against this from a known observation among the Jewes that Nazareth being in Galilce and Galilee as they conceived looked on by God as a mean despicable place out of which say they c. ◠52. never any prophet arose it was incredible that any one born in Nazareth should be the Messias To this deceivable arguing Philip gives no other answer then this that if he would goe to him and see and heare him he would soon be of another mind 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile Paraphrase 47. As Nathaneel made his approach to Jesus assoon as he was within distance of hearing him Jesus said Lo here is a man which is truly an Israelite a man of that simplicity and integrity that is much valued with God of that temper described in Jacob Gen. 25. 27. 48. Nathaneel said unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the son of God thou art the King of Israel Paraphrase 49. promised Messias described to us as a King 50. Jesus answered and saith unto him Because I said unto thee I saw thee under the fig-tree believest thou Thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you Hereafter ye shall see heaven open and the Angels of God ascending and descending upon the son of man Paraphrase 51. Ere long see note on Mat. 23. l. ye shall see the heaven opened to receive me up thither and the holy Angels of God visibly appearing to you and attending on me Act. 1. 9 10. after the manner that in the vision they once appeared unto Jacob. Annotations on Chap. I. V. 9. That cometh into the World That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be the Nominative case in the Neuter gender and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as well as the Accusative Masculine and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man is evident And that it is so may appear by the title by which Christ that is meant by the light which is the Antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so frequently express'd in Scripture that of he that cometh or cometh into the world Of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mat. 11. Note a. And for this
Gentiles The Jewes were dispersed before this time in severall places among the Gentiles some in Europe others in Asia those in Europe had their chief assembly at Alexandria and there the Septuagints translation of the Bible into Greek was in use and thence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion of the Hellenists And of these there were many also in Jerusalem which used the Septuagints translation being thus skilled in the Greek tongue and these living not in Greece are yet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 1. Hellenists because they used the Greek language and the Septuagints translation whereas others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews see Note on Acts 6. a. The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues Of these two dispersions see Rev. 12. 14. V. 37. The feast This feast was the feast of Tabernacles and that is sometimes by the Hebrews called without any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast as in Cod. Middoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry a vessell of water through them that is through the water gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrifice of the feast and Joma c. 2. § 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast there was in the hand of one a pot of water for so that Rabinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Athenaeus l. 2. signifies a sort of pots so called saith he from the name of a King Seleucus now it was the custome in that feast of Tabernacles to offer up water unto God to denote the blessing of rain which they then prayed for as of speciall use against the approaching seed time as at the Passover they offered an Omer to obtain from God his blessing on their harvest and at Pentecost their first-fruits to obtain from God his blessing on the fruits of the Trees see Rab. Levi ben Gersom on 2 Sam. 23. 16. These waters which they thus offered they drew out of Siloah and brought them into the Temple with the sound of the Trumpet and offered them with singing of voyces and instruments And in relation to these customes of the Jewes at that feast Christ here is said to have cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voyce supplying the sound of the Trumpet a voice of proclaiming as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but severall variations of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying If any man thirst c. taking occasion from their custome of drawing water out of Siloah to excite the people to fetch and draw from him as from a true fountain all the gifts of the Spirit which may tend to the fitting them for a divine heavenly plantation V. 38. Out of his belly It was ordinary at fountains or springs of water to build receptacles or vessels of stone or wells and in the midle thereof that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly here and in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7. 20. to have pipes or cisterns Prov. 5. 15. through which the water passes and comes out by Cockes c. And thus shall it be with every believer he shall be so filled with the Spirit of God as a spring of water that it shall out of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one Mat. 12. 40. and both answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break forth continually into his actions V. 49. This people which knoweth not the law Among the Jews there were 1. the Doctors of the Law the wisemen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings and law being all one both equally the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the book of the Law by which the Syriack render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wholy writings 2 Tim. 3. 15. the expounders of the Scripture and 2 ly studiosi legis those that studied the law disciples or as the Hebrews called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scholars of the wisemen and such an one they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion of wisemen who is not yet a Rabbi or teacher cannot be called Doctor noster excellens our excellent Doctor but the next degree to one one of the sons of the Prophets or as the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions Ezech. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren that is such as are of the same society or fraternity with the excellentissimus doctor noster and 3 ly the people of the earth the illiterate man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the many and these are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this rout or multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which knoweth not the law V. 52. Out of Galilee ariseth no Prophet That Galilee was vnder a reproach among the Jews appears c. 1. 46. And as there 't is said that no good could come out of Nazareth so here that never any Prophet came out of Galilee But upon search it seems to appeare that the Pharisees here were too large in their observation of reproach for though it happened not often yet of Jonah we find that he was of Gath Hepher 2 King 14. 25. that was a town of the Tribe of Zebulun Josh 19. 13. and consequently in Galilee Isa 9. 1. and this Jonah prophesyed in the time of Joash when he was oppress'd by the Syrians that by his son Jeroboam the kingdome should be delivered out of their hands 2 King 14. 25. 26. and was afterwards sent to Nineve Jonah 1. 1. V. 53. And every This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery are wholly omitted in many ancient copies S. Chrysostome leaves it out so doth Nonnus and Theophylact and the Syriack interpreter and Euthymius saith that none of the ancients have taken notice of it in their expositions of the Gospel Maldonate who strives for it to make good the Trent Canon doth yet confesse that of all the Manuscript Greek copies none have it but only one with Leontius's Comment and that in that also it is dash'd out with a pen and omitted by the Commentator that it is not in the most ancient copy of the Vaticane that none of the 23 authors in the Catena mention it And in the end of the third book of Eusebius Eccl. Hist we have these words speaking of Papias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath related another story of a woman accused to Christ of many sins which the Gospel according to the Hebrews contains implying it not to be in any of the four Gospels Other later
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
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 †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 †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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fulfilled that is till the peculiar season concerning the Gentiles see the place doe come And this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used Lu. 9. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the daies were fulfilled that is were come of his being taken up Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is no more then when the day of Pentecost was come or upon that day V. 17. Last daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 teâ—â—ible day of the Lord And accordingly the last daies have among the Jews proverbially signified the daies of the Messias which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not matters but places of judicature appears by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 11. 12. and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse noting there the great paucity of the Jewish converts to
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 â—achers 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
of the flesh whether lusts of the flesh or fear of persecution for the Gospel to the contrary then you are neither obliged to the Mosaical performances nor to the perfect exact obedience without which the Law allowes no justification 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse Paraphrase 19. Whereas on the other side the actions that the flesh is most apt to betray one to and which you have most need to be admonished of are such as every man knows to be such and which yet your present false-teachers doe industriously infuse into you such are breaking the bands of wedlock nay making marriage absolutely a work of the devil that that perswasion may bring after it all manner of unlawfull lusts see note on 1 Cor. 5. a. which marriage might prevent 20. Idolatry note d witchcraft hatred variance emulations wrath strife seditions heresies Paraphrase 20. The sensual villanies committed in the idol-worships see note on 1 Cor. 5. i. to which the Gnosticks would bring you back and so likewise sorceries and then all the sorts of uncharitablenesse hating or maligning of others c. 21. Envyings murthers drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which doe such things shall not inherit the kingdome of God Paraphrase 21. And at length envying either the quiet or the innocence of all that will not doe as they doe and so falling into all acts of riotous and bloody malice against them together with drunkennesse and night-revells c. all which are of a most dangerous and desperate nature and will certainly deprive and exclude all that are guilty of them from the kingdome of God 22. But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith Paraphrase 22. On the contrary the duties that the Gospel requires of us are 1. love to our brethren 2. joy in doing them any good see note on Rom. 14. c. 3. study to preserve peace among all men see note on Phil. 4. b. 4. a patient bearing with the provocations and injuries of other men 3 5. a kindnesse in disposition and actions actual performance of all kindnesse to others and 6. fidelity in opposition to betraying others or inconstancy to our course 23. Meeknesse temperance against such there is no Law Paraphrase 23. Meeknesse and quietnesse of spirit in opposition to unquietnesse and sedition and lastly perfect charity either in the single or conjugal state And be you never so strict and Zealous observers of the Law that can never engage any of you to neglect these Christian virtues as many of you that pretend to be all for the Law that maintain the necessity of the Mosaical performances are yet found to doe behaving your selves so carnally in your religion and opposing all other Christians so bitterly v. 19 20 21. as if you 24. And they that are Christs have crucified the flesh with the affections and lusts Paraphrase 24. And however ye may be deceived in thus judging of the Law yet 't is certain that Christianity is directly contrary to all this the true believers or Christians have in their baptismes renounced all the desires of the flesh and accordingly must perform 25. If we live in the Spirit let us also walk in the Spirit Paraphrase 25. And they that are spiritual as the Gnosticks pretend to be let them behave themselves in all their actions Christianly and spiritually in opposition to all these carnal sins or else know that they have no right to that title 26. Let us not be desirous of vain-glory provoking one another envying one another Paraphrase 26. And not be puffed up with an opinion of themselves and the vanity of appearing to the Jewes to be great zealots and thereupon inciting the Jewes to the persecuting of the orthodox and vehemently maligning of them Annotations on Chap. V. V. 4. Become of no effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 't is compounded frustration annullation evacuation abolition and so 't is applied to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is annulled In a sense not farre from thence 't is used Rom. 7. 2. when 't is said that the husband being dead the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is discharged from the law of the husband that is receives no benefit from nor owes any obedience or observance to the matrimonial contract So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are discharged from Christ as when a servant is from the master or as a wife from the husband discharged from the advantages as well as burthens ye receive no benefit or virtue from Christ or the second Covenant all one with Christ shall profit you nothing ver 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of this verse ye have fallen from disclaimed all right or title to the Gospel or second Covenant that of Grace V. 6. Worketh 'T is not amisse in this place to set down the particular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament And to that purpose the first thing to be observed will be that there is no kind of necessity or reason to render it in an Active sense but rather in a Passive throughout these books So Rom. 7. 5. the motions of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrought or consummate or perfected in our members that is the motions and inclinations were brought to act and habite So 2 Cor. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation which is perfected or consummate by patient enduring So 2 Cor. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. death is wrought in us as it appears by the Context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are delivered to death v. 11. So Ephes 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power which is wrought in or among you parallel to Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force or act or virtue which is wrought in me So 2 Thess 2. 13. of the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wrought in you preached unto you and obtained its end or perfection to which it was designed among you believers So 2 Thess 2. 7. the mysterie of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made or wrought or as in the Present tense is in fieri agitur saith Castellio agreeably to that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prepared to enter to disclose it self to the world And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith perfected by charity so the Syriack reads it and so Tertullian Perficitur per charitatem fides contra Marcion l. 5. directly parallel to that of S. James ch 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is made perfect by works as an habite by the effects or fruits To which purpose it is observable that in Clemens Alexandrinus
excellency of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes wealth plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us jewels and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
imaginable that of those other three which had so lately been affirmed to testifie the same v. 6. this would have been affirmed in other so much plainer words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to one purpose or agree in one If there had been any reason thus to vary the phrase it would probably have been by applying the obscurer phrase to those three of whom it had been before sufficiently affirmed and the more perspicuous and explicite to the three in heaven of whom it had not been formerly affirmed and not so directly contrary as here we finde it is Secondly the only reason pretended why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one should not inferre really as literally it doth the unity of the Trinity being this because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree in one is attributed to the three on earth That argument is of no kinde of force for the parallel here held between those in heaven and those on earth being only in respect of the testimonies and of the number of the testifiers there is no necessity that the Apostle or we should extend it to all other circumstances or if there were it would be as reasonable to interpret the latter by the former the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to one purpose by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are one which were absurd and is not imagined as the former by the latter Indeed no reason for either of them But on the other side having to the mention of the three witnesses in heaven annex'd out of the Christian doctrine the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three are one it was reasonable when he came to the other three of whom that could not be affirmed to affirm of them as much as the matter would bear that is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifiers to the same purpose though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one and the same nature Lastly if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one did note as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the according of their testimonies yet that no way excludes the unity of the testifiers because both those senses may belong to the place and be true the unity of the testifiers necessarily inferring the according of their testimonies though the according of the testimonies inferâ—e not the unity of the testifiers And then both these being so consequent one to the other and so pertinent to the Apostle's purpose viz. the consent of all witnesses to the truth he had to prove and the words being in themselves so clear for the asserting of the unity there can be no pretence or reason to doubt but this is the importance of them One thing onely is here needful to be added that in the King's MS. and many other Copies a great part of these two verses is left out and in stead of them no more read but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there are three that bear witnesse the spirit and the water and the bloud But of this it must first be observed that the ordinary reading hath the authority of many antient and all but one printed Copies secondly that the omission may have been casual by the error of some scribe who having transcribed in the Copie before him as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye might by error passe to ver 8. where the same words are again repeated and so leap over what is in the midst and immediately subjoin what there immediately follows after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced and it is that to which the hast of transcribers and the necessity of taking off the eye from the Copie renders them very liable Which error being once committed in one Copie he that should come after and transcribe that might upon judgement and reason omit somewhat more viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those two parts of the verse being set distinctly by way of opposition to two for mer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former verse in which those two were being once lost these latter were by congruity to goe after them and to be left out also To which purpose it is observable that as to these two phrases there is yet a greater variety in the Copies the Syriack and Arabick having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these three are one or to one purpose and many Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the earth which yet have not the former verse which shews that the former casual error was first committed before this other which was taken up on judgement and that all that followed the one where there was no place of choice did not where there was choice chuse to follow the other Thirdly that it is not imaginable how if this of the King's MS. and those others were the right reading this which is now in the ordinary Copies should get in unlesse it were by grosse fraud and forgery for to the infirmities of a Scribe to which omissions may these additions cannot be imputable Fourthly that if the addition be thought imputable to a fraud on one side the leaving it out may much more reasonably be imputed to a fraud on the other side For first supposing it thus far equal that as the omission was useful to the Arrians and Anti-Trinitarians so the addition was of advantage to the Catholicks or Orthodox yet it is presently visible that the interest of those that were condemned in the Church as hereticks was far greater and the necessity more pressing on their part that I mention not the greater likelihood of hereticks adventuring to make use of such a forgery to leave out the words and commit this fraud then that of the Catholicks was to put them in For if the words be once acknowledged to be the words of Scripture it gives a conclusion to all the hereticks pretensions and it necessarily follows first that they that deny the Trinity most diametrically oppose the plain words of Scripture the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three here secondly that they that deny the Unity contradict distinctly S. John's affirmation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three are one thirdly that they that deny the holy Ghost to be God and yet do not affirm him to be a creature and consequently conclude him to be nothing but the vertue and efficacy of God do oppose the plain words here which distinguish the holy Ghost from the Word and from the Father as much and in the same manner as the Word or second hypostasis from the Father on one side or from the holy Ghost on the other And so as long as these words stand in force it is not possible for the hereticks doctrines to be maintained and therefore it is that Socinus and his followers find it necessary to
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any