unlawfull on the sabbath day to hurt by not helping when I am able to be guilty of killing one whom I can save Or else to work a cure to deliver one in distress or danger 5. And when he had looked round about on them with anger being grieved for the hardness of their hearts he saith unto the man Stretch forth thine hand and he stretched it out and his hand was restored whole as the other Paraphrase 5. that their hearts were so hardned as flesh which hath a thick skin grown over it keeping his words or miracles from having impression on them 6. And the Pharisees went forth and straightway took counsel with the Herodians against him how they might destroy him Paraphrase 6. entred a consultation with the Herodians see note on Mat. 22. b. 7. But Jesus withdrew himself with his disciples to the sea and a great multitude from Galilee followed him and from Judea 8. And from Jerusalem and from Idumea and from beyond Jordan and they about Tyre and Sidon a great multitude when they had heard what great things he did came unto him 9. And he spake to his disciples that a small ship should wait on him because of the multitude lest they should throng him 10. For he had healed many insomuch that they note a pressed upon him for to touch him as many as had plagues Paraphrase 10. They besought him to give them leave but to touch him and as many of them as had any disease upon them see note on 1 Cor. 4. c. 11. And unclean spirits when they saw him fell down before him and cried saying Thou art the son of God Paraphrase 11. And those that were possessed with devils or the devils in the possest 12. And he straitly charged them that they should not make him known Paraphrase 12. those that were thus cured by him and dispossest see note Mat. 8. b. 13. And he goeth up into a mountain and calleth unto him whom he would and they came unto him Paraphrase 13. A select number 14. And he ordained twelve that they should be with him and that he might send them forth to preach Paraphrase 14. be continually attendant on him as disciples are wont and go on his errands to preach his doctrine c. 15. And to have power to heal sicknesses and to cast out devils Paraphrase 15. And to those he gave power 16. And Simon he surnamed Peter Paraphrase 16. And these twelve were 1. Simon on whom he bestowed a surname signifying a stone or rock 17. And James the son of Zebedee and John the broher of James and he surnamed them note b Boanerges which is the sons of thunder 18. And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alpheus and Thaddeus and Simon the Canaanite 19. And Judas Isâ—ariot which also betrayed him And they went into an house Paraphrase 19. the forementioned house in Capernaum c. 2. 1. 20. And the multitude cometh together again so that they could not so much as eat bread Paraphrase 20. And again so great a multitude came in unto him that they had no time or vacancy to take food he and his disciples 21. And when his friends heard of it they went out to lay hold on him for they said He is note c beside himself Paraphrase 21. And when his kinred heard the reports abroad concerning him they came to him to get him home with them for it was commonly reported that he was in some excess or transportation 22. And the Scribes which came down from Jerusalem said He hath Beelzebub and by the prince of the devils casteth he out devils Paraphrase 22. He is possessed with the devil the prince or chief of the devils see note on Mar. 12. f. and by his power it is not by any divine authority that he cures and casts out devils 23. And he called them to him and said unto them in parables How can Satan cast out Satan Paraphrase 23. See Lu. 11. 18. 24. And if a kingdome be divided against it selfe that kingdome cannot stand 25. And if a house be divided against it self that house cannot stand 26. And if Satan rise up against himself and be divided he cannot stand but hath an end Paraphrase 26. the whole community of devils make an insurrection and schisme against one another they will certainly be destroyed and not long continue 27. No man can enter into a strong mans house and spoil his goods unless he first bind the strong man and then he will spoil his house Paraphrase 27. No man can come into the house of a strong man and rob him See Mat. 12. 29. 28. Verily I say unto you All sins shall be forgiven unto the sons of men and blasphemies wherewith soever they shall blaspheme Paraphrase 28. See Mat. 12. 31. 29. But he that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation Paraphrase 29. shall resist the holy Spirit see note on Mat. 12. h. there is no pardon to be had for him without particular repentance and reformation 30. Because they said He hath an unclean spirit Paraphrase 30. The miracles he doth are by the power of the devil v. 22. 31. There came then his brethren and his mother and standing without sent unto him calling him 32. And the multitude sate about him and they said unto him Behold thy mother and thy brethren without seek for thee Paraphrase 32. desire thee to come to them 33. And he answered saying Who is my mother or my brethren 34. And he looked round about on them which sate about him and said Behold my mother and my brethren 35. For whosoever shall do the will of God the same is my brother and my sister and mother Paraphrase 33. shall be valued by me as dearly as any of the nearest relations is by any man Annotations on Chap. III. V. 10. Pressed upon him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be mistaken by Interpreters when 't is rendred either irruere or incidere to rush or press upon It is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. to fall down at his feet as they do that have any petition or request to make as these had here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might touch him Thus ch 6. 52. in a like matter it is in another phrase to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they besought him that they might but touch the hem c. V. 17. Boanerges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthquake or any other the greatest commotion such as here is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder And the meaning of this title may seem to be that those two sons of Zebedee were to be special eminent Ministers of the Gospel which is call'd Hebr. 12. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament 1. sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâ—s of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
when it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous Thus in the book of Exodus c. 12. 16. and in Levit. often we find this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd holy where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet we have no more reason to reprehend the Greek for either soloecisme or mistranslation then in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sure mercies which yet is transcribed by S. Luke who was skilful enough in that language Acts 13. 34. The Greek I conceive is to have a sense assigned fit and proper for both the words and intention of the original and it will be this that such a day the seventh or the like shall be the called or the solemn holy holy signifying one set apart to a separate use the service and worship of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemn or called a special celebrity a known day favoured by God with that privilege above others and both together a solemn holy or a holy solemnity not I conceive as our ordinary English reads and the sense though not the words beares well enough an holy convocation as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred peculiarly to the calling or assembling the people together but as it notes a special honouring and picking out of a day and preferring it before others A solemn separate festival day So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the best and principal day and is the same that an holy day And just agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for called or renouned or picked out set apart in some speciall degree allowed some privilege which others were not vouchsafed is the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint either as applied to a day Numb 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as to persons Numb 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the renouned of the congregation as in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the Hebrew hath from the same root that before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and is Numb 26. 9. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senatours of the councel or Patres conscripti as it were Thus farre will the Old Testament lead us into the sense of this word and by the concent which is between the Translators of that and the Writers of the New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actively taken as it must be when 't is applied to God signifies that peculiarity of favour now vouchsafed unto both Jews and Gentiles but first to the Jews to whom Christ first came and the Gospel was first preached which had not before been allowed to any a state of favour vouchsafed by Gods special providence and grace particularly that of having the way to heaven laid open to them in the preaching of the Gospel So Rom. 9. 11. Gods calling is set to signifie his peculiar favour contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing any thing on intuition of merit and Rom. 11. 29. it signifies Gods favour in allowing the meanes of salvation and place of repentance unto the Jews and is joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts or graces of God particularly that of special promise to them that is to their fathers that they should not utterly be destroyed of which two favours of God to that people for their fathers sakes 1. that they should not utterly be destroyed 2. that the way to heaven the knowledge of Christ should not utterly be obstructed to them but that there should still be a possibility of returning it is there affirmed that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely immutable and irreversible So 1 Cor. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that invitation unto Christ which as it follows there brought in those especially which were of the poorest spirits not that others were not call'd but that they did not ordinarily accept of the invitation So Ephes 1. 18. and 4. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of his calling is that Hope that results from the mercy of God in revealing his Son to them or possibly in a Passive sense the Hope that was consequent to their belonging or retaining unto Christ being Christians and so when c. 4. 1. they are exhorted to walk worthy of that calling that service into which they were entred So Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward or crown of the supernal calling of God supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or calling to be some service of ours to which the reward given by God the Judge is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of the calling So ◠Thess 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that great honour of retaining to Christ being his followers and that 't is there looked on as a special dignity appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be rendred not vouchsafing or counting worthy but making worthy for that is pertinent to dignities and privileges already enjoyed by any So 2 Tim. 1. 9. the holy calling is that honourable condition of being Christians through the free mercy of God in revealing his Son to us not upon the intuition of any merit of ours but by his own free undeserved grace call'd his purpose and grace in the middle of the verse So Heb. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly calling is the retaining to Christ which is mentioned as a high mercy of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers and lastly 2 Pet. 1. 10. where we are exhorted to make our calling and election firme the calling is again those mercies of Gods in making us Christians and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election either again the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and the elect are the same Revel 17. 14. both expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleivers or faithful which follow because that of having Christ revealed to them this favour vouchsafed to them was an act of Gods free choice without any kind of merit on mans part and so the word appears to be taken Ephes 1. by comparing v. 4. with v. 9. or else the purpose and mercy of Gods of rewarding beleivers eternally And these are made firm when that sanctifying use is made of them when men live proportionably to their talent given God threatning otherwise to remove and withdraw those mercies By proportion with this signification of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling we must render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath received this mercy and honour of reteining to Christ in any higher or lower quality Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 1. and 1 Cor. 1. 1 one that hath received this special singular honour and mercy of Christ to be an Apostle call'd from heaven to that office and v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians though not Apostles and v. 7. and 1
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
to be defended from sun or weather in them so doth that in the honest heart bring forth most abundantly by the grace and blessing of God upon the use of his talents of grace 33. And with many such parables spake he the word unto them as they were able to hear it Paraphrase 33. In such a manner as was most intelligible withall most profitable for them 34. But without a parable spake he not unto them and when they were alone he expounded all things to his disciples 35. And the same day when the even was come he saith unto them Let us pass over unto the other side Paraphrase 35. on a certain time Mat. 8. 23. 36. And when they had sent away the multitude they took him even as he was in the ship and there were also with him other little ships Paraphrase 36. alone without the multitude 37. And there arose a great note c storm of wind and the waves beat into the ship so that it was now full Paraphrase 37. tempest of wind and rain together 38. And he was in the hinder part of the ship asleep on a pillow and they awake him and say unto him Master carest thou not that we perish Paraphrase 38. We are ready to be drowned and wilt thou continue asleep and take no care to preserve us 39. And he arose and rebuked the wind and said unto the sea Peace be still and the wind ceased and there was a great calm 40. And he said unto them Why are ye so fearfull How is it that ye have no faith Paraphrase 40. How should it be possible for you after so many evidences and experiments of my power and readiness to preserve you not at all to trust or rely on me 41. And they feared exceedingly and said one to another What manner of man is this that even the wind and the sea obey him Annotations on Chap. IV. V. 12. That seeing c. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seeing c. note the obduration of the Israelites which fell on them from Gods desertion as a punishment of their not making use of the talents which he had given them and so this verse is answerable and parallel to Mat. 13. 15. or the end of that place in Isaiah recited and set down at large in S. Matthew but here and so also Lu. 8. 10. and Joh. 12. 40. epitomized and summ'd up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they should see c. And therefore from the importance of the whole place in Isaiah and Matthew the sense of it here where 't is shortly recited must be taken viz. that upon their shutting their eyes that is voluntary obduration of heart against God God withdraws his grace which otherwise he would have afforded them and doth afford others To which 't is consequent that they see not at all Agreeably to that of Procopius on Isaiah p. 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of seeing was present to them from the grace of him that was seen Their not seeing was an accident or consequent of their shutting their eyes And so here their not being able to see for want of light the obscurity of those Parables in which God spake to them was a punishment of their winking and not being willing to see V. 29. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in an unusual sense and signifies the ripeness of the fruit that which Lu. 8. 14. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to perfection for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be entire perfect complete is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 38. 13. because when fruit is ripe it doth as it were deliver it self to the gatherer V. 37. Storm of wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tempest of wind with rain CHAP. V. 1. AND they came over unto the other side of the sea into the countrey of the Gadarens Paraphrase 1. the coast where Gadara Mat. 8. 28. and Gergesa lie together See ch 8. 10. 2. And when he was come out of the ship immediately there met him out of the tombs note a a man with an unclean spirit Paraphrase 2. two men Matth. 8. 28. which were in a phrensie possest with devils in a raving lunatick manner of unruliness 3. Who had his dwelling among the tombs and no man could bind him no not with chains Paraphrase 3. And one of them here mention'd as the other also in S. Matthew 4. Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces neither could any man tame him 5. And alwaies night and day he was in the mountains and in the tombs crying and cutting himself with stones 6. But when he saw Jesus afar off he ran and worshipped him 7. And cried with a loud voice and said What have I to do with thee Jesus thou Son of the most high God I adjure thee by God that thou note b torment me not Paraphrase 7. And the devil that possest him made use of the mans voice to cry aloud to Jesus and say Let me alone thou eternal Son of the supreme God I beseech thee earnestly for Gods sake who hath permitted me thus to possess and wound this man not presently to throw me into my chains 8. For he said unto him Come out of the man thou unclean spirit 9. And he asked him What is thy name and he answered saying My name is Legion for we are many Paraphrase 9. and the devils that possest him answered Jesus saying 'T is not any peculiar name that is competible to us unlesse that of a Legion or regiment of six thousand souldiers among the Romans there be so many of us in this man 10. And he besought him much that he would not send them away out of the countrey Paraphrase 10. And the devil was very importunate in his request that if he were forced to goe out of that man he might yet stay in those parts and get some other habitation 11. Now there were nigh unto the mountains a great herd of swine feeding 12. And all the devils besought him saying Send us into the swine that we may enter into them Paraphrase 12. Permit us to enter into the swine Mat. 8. 31. 13. And forthwith Jesus gave them leave And the unclean spirits went out and entred into the swine and the herd ran violently down a steep place into the sea they were about two thousand and were choaked in the sea Paraphrase 13. And although this was foreseen by Christ to be the certain drowning of the swine and though he seldome wrought any destructive miracle yet that the people might see the virulency of these devils if not restrain'd by him and so the mercy done to those that were possest and likewise the mercy now approaching to their countrey by
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also But to this the answer is clear that there were many other such Pontifical men alive that is such as had been Pontifices in their times and therefore there was nothing in that peculiar to Annas or which could put him in the Pontifical Fasti as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year without some other addition of Dignity peculiar to him from those others such as I suppose that of the Nasi and cannot imagine that of being father-in-law to Caiaphas or any such extrinsecall relation to be V. 14. Accuse any falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse and by that means to flatter those to whom that accusation is whisperingly conveyed and had its originall from a passage about figs as Phavorinus and the Grammarians ordinarily express it yet it is used in a greater latitude for wronging taking away any thing by force from any according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate and to use violence and accordingly is rendred in the Old Testament sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of oppressing by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in many places when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like so in Job 35. 9. Psal 119. 21. and other places From this Old Testamentuse of the word must the sense of it be fetch'd in the New So when Zacchaeus c. 19. 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only other place where the word is used it belongs clearly to wrong dealing violence injustice taking by force from others which was ordinary for the Publicans to do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are rapacious saith Zeno the Comoedian and such was Zacchaeus here and therefore his penitent heart in that case vowes the satisfaction which the Law requires for theft restitution fourfold The word belongs to any kind of injustice or extortion and so here to that which is ordinary among souldiers rapine plundring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcible invaders and that is here farther express'd by that which followes and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those stipends that are publickly appointed the souldiers that are kept together in bands for publick use as in Vopiscus Annonâ suâ contentus sit non de lacrymis provincialium vivat that is Let them not oppresse those countrey men where they are quartered but rest satisfied with the allowance of victualls c. that is allowed them V. 23. Sonne of Heli The setling of the Genealogie of Christ and reconciling the differences between S. Luke and S. Matthew is a matter of some uncertainty arising from the customes of the Jewes in reckoning their Genealogies among whom it is ordinary to find different pedegrees which seem to contradict one another when they doe not And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg l. 11. c. 13. CHAP. IV. 1. AND Jesus being full of the holy Ghost returned from Jordan and was led by the Spirit into the wildernesse 2. Being fourty daies tempted of the devil and in those daies he did eat nothing and when they were ended he afterward hungred 3. And the devil said unto him If thou be the son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdomes of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan For it is written thou shalt worship the Lord thy God and him only shalt thou serve 9. And he brought him to Jerusalem and set him on a pinacle of the Temple and said unto him If tho◠be the son of God cast thy self down hence 10. For it is written He shall give his Angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him it is said thou shalt not tempt the Lord thy God 13. And when the devil had ended all the temptation he departed from him for a season Paraphrase 13. left him for a time meaning to wait an opportunity to assault him again See Mat. 4. 11. 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office returned 15. And he taught in their synagogues being glorified of all Paraphrase 15. exceedingly admired 16. And he came to Nazareth where he had been brought up and as his custome was he went into the synagogue on the sabbath day and stood up for to read Paraphrase 16. And he made shew to undertake to expound some part of sacred writ as their Doctors are wont to doe 17. And there was delivered to him the book of the prophet Isaias and when he had note a opened the book he found the place where it was written Paraphrase 17. And the officer of the synagogue see v. 20. brought him 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Paraphrase 18. those that long imprisonment and shakels have bruised 19. To preach the acceptable year of the Lord. Paraphrase 19. To proclaim to all a year of Jubilee wherein servants are set free c. 20. And he closed the book and gave it again to the minister and sat dow◠and the eyes of all them that were in the synagogue were fastned on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 22. And all bare him witnesse and wondred at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake see Psal 45.
thence in the end of that verse where he saith that the words which he spake unto them were spirit and life the meaning must be that Christ spake not of a carnal grosse but an immaterial spiritual eating that is receiving and laying up his doctrine in their hearts and souls and amending their lives by it which is also the true durable profitable eating farre beyond the corporeal external as Christ and his doctrine are the true Manna v. 55. so Ioh. 4. 23. the true worshippers shall worship the Father in spirit that is the service and worship of God now under the Gospel shall not consist in the external legal performances but extend to the heart and soul those duties of real purity and piety which were typified by those legal shadows So when the Spirit signifies the Gospel as that is opposed to the Law under the title of the flesh Gal. 3. 3. and in many other places this is taken by Analogie from that acception of the spirit for the soul as that is the principle of life and that an inward principle These are the more obvious acceptions of the word which belong to most of the places where the word is used and in most of them the Context will readily determine to which In some few other places it is used in a different sense and notes 6tly a way of dispensation or oeconomy a disposition or course of things as when the Law is called the spirit of bondage Rom. 8. 15. that is the way of dealing with men as with servants as it was with the Jews and on the other side the spirit of Adoption the more ingenuous way of dealing as with sons now under the Gospel And so here when they would as Elias had done have called for fire on the Samaritans Christ tells them they know not of what spirit they are that is they considered not under what dispensation they were Christ came to save c. the course or way of proceedings which the Gospel brought in or was meant to teach men was very distant from that which had been observable in Elias under the Old Testament and consequently they must not do as Elias had done Christ came to infuse and teach by his example and sermons an higher charity even to enemies and rejecters of Christ himself then was thought necessary before They that rejected and scoffed at a Prophet then the Prophet had commission to destroy them and accordingly without farther admonitions calls for fire from heaven to devoure them presently But they that refuse and crucifie Christ are by him prayed for and are by his command yet farther to be preached to and if possible brought to repentance and according to this example so are all Christians to conform themselves and if they do then are they said to be of Christs and not of Elias's kind of spirit of the Evangelical dispensation or oeconomy So 1 Pet. 4. 14. If ye be reproached for the name of Christ c. the Spirit of God that is the same way of oeconomy which was used toward Christ incarnate resteth on you is used among you 7thly It signifies affection temper disposition of any which is a sense lightly varied from the former so Luk. 1. 17. the spirit of Elias is that temper affection zeal that was observable in Elias So 1 Joh. 3. 24. By this we know that God abideth in us by the spirit that he hath given us that is by our having the same temper the same affection which is so observable in God that is that of charity to our brethren v. 23. That this is the meaning appears by comparing it with ch 4. 12 13. If we love one another God abideth in us c. by this we know that we abide in him and he in us because he hath given us of his spirit So Rom. 8. 9. Ye are not in the flesh but in the spirit that is in the former notion of the spirit for that inward purity and obedience required under the Gospel ye must live pure spiritual lives without which there is no pleasing God v. 8. if so be the spirit of God dwelleth in you that is if the sacred Evangelical temper of which we have the precepts and pattern in Christ continue among you But if any man have not the Spirit of Christ that is if that temper so observable in Christ be not at all discernible in you ye are none of his ye cannot pretend to be Christians or expect to enjoy the priviledges of such and v. 11. If the spirit of him that raised up Jesus dwell in you that is if that divine Godlike temper be constantly in you he that raised up Jesus from the dead that is God will also quicken your mortal bodies give even these mortal bodies of yours a joyful resurrection by his spirit dwelling in you that is by the power of that same Spirit that raised Christ if ye be now animated and quickened by that if that divine temper of his continue in you So v. 14. being led by the Spirit is living according to the pattern set before us by Christ And so the spirit of fear and of power and love c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity and of courage and constancy and adherence to Christ such as was exemplified to us in Christ in declaring and asserting his Fathers will on the otherside In the Old Testament 't is farther used sometimes for skill and abilities Exod. 28. 3. the Spirit of wisdome to make Aaron garments and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome and in understanding and in knowledge and in all manner of workmanship Sometimes for zeal as 1 Sam. 11. 6. where the Spirit of God came upon Saul and his anger was kindled greatly Sometimes for a Commission to an office or employment as Iudg. 3. 10. the Spirit of God came upon Othniel that is he received mission from God and he judged Israel So upon Gedeon ch 6. 34. and on Ieptha ch 11. 29 and on Samson ch 13. 25. but this still joyned with extraordinary abilities for the discharge of the office and with particular incitations to some extraordinary things which might testifie to men this their Commission from God or to themselves that they are thus designed and qualified for it As appears by Sampson c. 14. 6. where the Spirit of the Lord coming mightily upon him denotes the strength which God gave him to kill the Lion and that an essay of what he should be able to do to the Philistines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses and puts it upon the Seventy 't is apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people together with abilities to discharge it see Deut. 34. 9. which is there communicated by God to the Seventy as it follows and they shall
means to avert his judgements from the world and shall accordingly bring all vengeance upon the Jewes on their refusall 17. And the seventy returned again with joy saying Lord even the devils are subject unto us through thy name Paraphrase 17. And when the seventy returned they came to Christ and told him with great joy that although it was not part of their commission v. 9. yet they having used his name as afterward Acts 19. 13. against devils it thrived with them the devils were subject to do what they bid them 18. And he said unto them I beheld Satan as lightning fall from heaved Paraphrase 18. And he said to them Wonder not at that for it is determined that within a while the Prince of devils shall be dethroned and fall from his great unlimited power in the world as lightning when it flasheth and vanisheth doth that is come to nothing never recollect again 19. Behold I give unto you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Paraphrase 19. I bestow upon you a power to cast out devils and to be above any harm that any the most noxious creature which the devill may use as his instrument can do unto you 20. Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in heaven Paraphrase 20. you are children and heirs of God set in that right way in which as many of you as shall continue shall inherit eternall life See note on Phil. 4. a. and Rev. 3. b. 21. In that hour Jesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Paraphrase 21. this is an act of thine infinite wisdom and mercy and condescension to the weaknesse of men mixt with all justice toward the proud contemners 22. All things are delivered to me of my Father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him Paraphrase 22. I come not in mine own but my Fathers name all my power is delivered to me by him and so my doctrine also 23. And he turned him unto his disciples and said privately Blessed are the eyes which see the things that ye see Paraphrase 23. It is an incomparable feâ—â—ty you are now partakers of Mat. 13. 17. 24. For I tell you that many Prophets and Kings have desired to see those things which yee see and have not seen them and to hear those things which ye hear and have not heard them 25. And behold a certain Lawyer stood up and tempted him saying Master what shall I do to inherit eternall life 26. And he said unto him what is written in the Law How readest thou Paraphrase 25 26. a student of the Law came to try what his judgement was about the Law or rule of life and asked him what was necessary to be observed to the attaining that eternall life which Christ promised And he answered him The very same which in the Law of Moses is set down as the main substantiall part of the Law which he therefore bid him recite unto him 27. And he answering said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy selfe Paraphrase 27. And he recited out of Deut. 6. 5. the known summary of the Law 28. And he said unto him Thou hast answered well this do and thou shalt live Paraphrase 28. the due performance of this is all that I now require of thee to salvation 29. But he willing to justify himself said unto Jesus And who is my neighbour Paraphrase 29. But he willing to set out his own perfections and being confident of his having performed the first part the duties toward God by the exact observance of the ceremonies of the Law made no question concerning that but for the second the love of the neighbour he proposed that other question Who are contained under that title of neighbour 30. And Jesus answering said A certain man went down from Jerusalem to Jericho and fell among theeves which stripped him of his raiment and wounded him and departed leaving him halfe dead Paraphrase 30. This question Jesus thought best to answer by a parable saying 31. And note a by chance there came down a certain Priest that way and when he saw him he passed by on the other side Paraphrase 31. And a certain Priest without any knowledge of what had happened at the same time went that way and saw him and would take no pity on him 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side Paraphrase 32. coming thither in his passage staid so long as to see what condition he was in and having done left him without any compassion 33. But a certain Samaritane as he journied came where he was and when he saw him he had compassion on him Paraphrase 33. But though the Priest and the Levite which were his countrey-men or fellow-Jewes were not so compassionate yet a Samaritan which was not so being of an Assyrian extraction see Joh. 4. 20. and one whose religion separated him from the Jewes Joh. 4. 9. and Lu. 9. 53. was not so hardhearted but assoon as 34. And went to him and bound up his wounds powring in oyle and wine and set him on his own beast and brought him to an Inne and took care of him Paraphrase 34. washed his wounds applied healing things to them and then bound them up cleanly as surgeons are wont 35. And on the morrow when he departed he took out two pence and gave them to the host and said unto him Take care of him and whatsoever thou spendest more when I come again I will repay thee 36. Which now of these three thinkest thou was neighbour unto him that fell among theeves 37. And he said He that shewed mercy on him Then said Jesus unto him Goe and doe thou likewise Paraphrase 37. Take that for an answer to thy question Who is thy neighbour v. 29. For every person that is in want of thy relief although he be to thee as a Jew to a Samaritan upon terms of absolute separation and hostility toward thee must be looked on by thee as the object of thy compassion and mercy and of any charity of thine of which he is capable Mat. 5. 43 44. 38. Now it came to passe as they went that he entred into a certain village and a certain woman named Martha received him into her house 39. And she had a sister called Mary which also sate at Jesus feet and heard his word
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
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
and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
have done in my Fathers name whom I affirm to have sent me through his power and by authority from him have born testimony that I am sent by him and therefore that whatever I affirm of my self is true 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me Paraphrase 26 27. But all this works no belief in you which is an evidence and demonstration from the effect that you are not those sheep that hear the good shepheards voice v. 3 4. see note on ch 6. d. and are known by him v. 14. see note a. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such that while they keep close to me no devourer shall ever be able to annoy them or pluck them from me 29. My Father who gave them me is greater then all and no man is able to pluck them out of my Fathers hand Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them and his speciall work it is that all the true sheep of his fold all truly pious persons should come to me and that infinite power of his is engaged for it that none such shall by any violence be taken from him deprived of that life which here I promise to give them 30. I and my Father are one Paraphrase 30. And seeing my Father and I are one it follows that I shall defend them also and that none shall be able to pluck them out of my hand ver 28. 31. Then the Jewes tooke up stones again to stone him Paraphrase 31. Upon this again the Jewes attempted to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works doe you stone me Paraphrase 32. And Jesus said Many miracles of mercy to you miraculous cures c. have I wrought as testimonies of my mission from my Father and never a destructive one none that you have been the worse for For which of these my saving miracles doe you destroy me 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God Paraphrase 33. The Jewes said 'T is not for any of thy miracles which are not denied to be all such and acts of mercy in thee for which we think thee worthy of death but because thou hast spoken blasphemy that is because thou who art but a man makest thy self God by that speech of thine ver 30. see Rom. 16. 25. where though thou calledst God thy Father yet thou affirmedst that he and thou were one 34. Jesus answered them Is it not written in your law I said ye are Gods Paraphrase 34. Jesus answer'd These words in the Psalmist you cannot but remember Psal 82. 6. I have said ye are Gods and that book is canonicall scripture with you 35. If he called them Gods unto note b whom the word of God came and the scripture cannot be broken Paraphrase 35. If therefore they who are there spoken of by God that is rulers or judges ordinarily so called who received their Commission from men not from God immediately only persons to whom the execution of Gods law was entrusted among men be by God himself called Gods and whatsoever is said in the books of Scripture is true 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the son of God Paraphrase 36. Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated then sent into the world then by the descent of the Spirit and voice from heaven testified his mission to so eminent and with so peculiar an office that of the Messiah of the world that he is guilty of blasphemy for affirming himself to be the son of God 37. If I doe not the works of my Father believe me not Paraphrase 37. If I performed not those works among you which might testifie me to come from God you might with some reason doubt of me 38. But if I doe though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Paraphrase 38. But if I doe then though you believe nothing that I say yet your faith is due to those works of God my Father wrought by me by which 't is evident that the Father acts in me and I in him wholly by his power and so that he and I are one which was the speech you charged as blasphemous in me 39. Therefore they sought again to take him but he escaped out of their hands Paraphrase 39. On this speech again they attempt to lay hands on him not now to stone him presently by the law of Zelots as a blasphemer as v. 31. but to bring him before the Sanhedrim and charge some other crime against him But he went out and escaped their violence at that time also 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there Paraphrase 42. And in that place being the place where John had baptized and testified of Christ they that had heard John comparing what they remembred from him with what they had by experience seen in Christ by this means were inclined many of them to believe in him Annotations on Chap. X. V. 3. His own sheep What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep here signifie in this Parable hath been largely set down Note on c. 6. d. viz. the obedient servants of God considered before and without the revelation of Christ unto them who being so qualified are most ready to embrace the precepts of the Christian perfection when they are offer'd to them These also is Christ ready to receive or any that having been engaged in sin come with penitence and resolution of minde to be such And consequently when these come to Christ they are styled here and looked on by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either peculiar sheep those that by Gods praevenient graces are thus fitted beyond all others to come to Christ or else as the 12th verse imports where the shepherd is set opposite to the hireling whose own the sheep are not his own sheep those to whom Christ hath a peculiar title beyond all others who are therefore said to be given by God to Christ as his possession see Note on ch 6. d. Now of these thus own'd or acknowledg'd by Christ it is here said
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
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
his before v. 20. but now by this sending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles for ever after sent as Commissioners to supply his place to performe those offices over the world to plant a Church which he being now about to return to his father could not corporally do and so to succeed him in his office and they again to send or constitute others in the like manner see Note on Lu. 6. d. V. 22. Receive ye the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive the holy Ghost signifies here not the actual giving of the holy Ghost for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from above which therefore now before his Ascension they had not received and when the Spirit came it would lead them into all truth and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth but only the confirming to them his former promise and by the ceremony of breathing on them to expresse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternall breath and Spirit of God sealing it as it were solemnly unto them and preparing and fitting them for the receiving of it So saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words receive the holy Ghost signifie be ye ready to receive him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He breathed on them not now distributing the perfect gift of the holy Ghost for that was to be done at Pentecost but fitting them for the receiving of it For though in the next words whose signes c. the power of the Keys or stewardship in the Church were actually instated on them yet was not this to be exercised by them till the holy Ghost came down upon them as Ephes 4. 8. It is first he gave gifts unto men at the descent of the Spirit and then gave some Apostles c. v. 11. This interpretation of this place will direct to the full importance of those words Lu. 4. 49. I send the promise of my father upon you so as to render them directly parallel to this The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him And then the power from on high in the end of the verse clearly signifies that visible mission of the holy Ghost And all this most aptly delivered for the proof of the words here immediately precedent As my father sent me so send I you intimating that as at his mission from his father to his office he was anointed or consecrated with or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptisme Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also V. 23. Whosoever sins ye remit That the power of binding and loosing in Saint Matthew first promised c. 16. then farther described for the manner of it c. 18. the power of the Keyes of admitting and excluding out of the Church and so the power of Excommunication put into the hands of the Apostles first and from them communicated to the succeeding Governours of the Church is it which is here given by Christ may appear by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retain which are perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and binding in S. Matthew If there be any difference it is only this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep bound as well as to bind in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here more proper in this place then the other because the order is here inverted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting and so the word which signifies to keep bound is more critically adapted to this place then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind would have 〈◊〉 and yet when binding is mentioned first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other places is as exact as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This slight difference being granted the words are otherwise to all uses perfectly Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose especially as applyed to sin both signifie forgiving of it the first referring to sin in the notion of a debt or thraldome to both which it is applied in the New Testament to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Mat. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivity Lu. 4. 18. the second to sin in the notion of a band so Gen. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin is greater then can be forgiven So Exod. 32. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that thou wouldest forgive them that sin And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 42. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he forgave them their sin by Job that is by his mediation where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God accepted the person of Job So also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Septuagint rendred by both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 33. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10. 8. 11. 6. and so Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and so must signifie being kept bound and so almost in all other places it signifies to hold fast or take hold of and is sometimes joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holding fast is preparative to binding Mat. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hold on him bound him and Rev. 20. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he held fast and bound So in S. Basil speaking of the freedome of Christians in their bands he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound but not capable of binding And accordingly it is affirmed by Theophylact on Mat. 13. that Christs promise of the power of binding and loosing was fulfilled in these words Whose sins you do remit they are remitted c. And therefore whatsoever is brought by some to avoid the force of those places in S. Matthew and to cast off the censures of the Church by affirming that to bind there is to declare forbidden and to loose to declare lawfull being utterly unappliable to this place where it is not whatsoever as there which is more lyable to that misinterpretation but whose sinns c. which is no way capable of it for it cannot be imagined that Christ should mean whose sinnes ye shall declare lawfull or unlawfull by this one method of searching the meaning of these two words in this place is proved utterly uneffectuall Of this see more at large in the Tract of the
〈◊〉 〈◊〉 〈◊〉 all one just as I have interpreted it 26. Was numbred The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculus a stone or the like of which there were two uses one in choises or judgments wherein they gave their votes by this means â—ev 2. 17. the other in accounting or numbring Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is express'd in Hesychius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies counting and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment Now for the use of iâ—â—n this place first it is evident that Matthias being here chosen by lot was not chosen by the suffrages or votes of men 2dly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Originally two things numbring as well as choosing it may most probably in this place signifie being numbred and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbred together with the eleven Apostles will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbred with us v. 17. or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with us v. 22. and that is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he obtained his portion of this ministery that is office Apostolical Or if it should possibly referre to the notion of election it must then denote Gods choice of him v. 24. by the disposing of the lot and not any votes or suffrages of others which had nothing to doe in this matter for though Joseph and Matthias were by the Eleven nominated or chosen to prepare for the lot yet that Matthias was pitch'd on and added to the Eleven it was meerly the decision of the lot and so the disposition of the Lord. So vain is the pretension of those that will have this rendred Communibus calculis annumer abatur he was by common votes or suffrages added to that number and then make their own deductions from thence CHAP. II. 1. AND when the day of Pentecost was note a fully come they were all with one accord in one place Paraphrase 1. On the approach of the Lords day following the sabbath on which the Jewish Pentecost was celebrated they were all the Apostles together assembled at the service of God in their accustomed place See c. 1. 13. note c. 2. And suddainly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting Paraphrase 2. And whilst they were so imploy'd suddenly they heard a great noise come down from heaven like that of a mighty boisterous wind to note the efficacy of this Spirit of God now descending and it came into the upper room where they were assembled and filled all the room 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them Paraphrase 3. And there was an appearance of somewhat like flaming fire lighting on every one of them which divided asunder and so became the resemblance of tongues with that part of them which was next their heads divided or cloven see note on Mat. 3. k. 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Paraphrase 4. And they were endued every one with gifts of the holy Ghost That of speaking with tongues which they never had learnt and other miraculous powers this coming of the holy Ghost bestowed on them 5. And there were dwelling at Jerusalem Jewes devout men out of every nation under heaven Paraphrase 5. abiding at Jerusalem many Jewes that came up to that feast of Pentecost and likewise proselytes see v. 10. which had come from severall nations of all quarters of the world to worship the true God at Jerusalem See note on Mat. 23. e. and Joh. 12. a. 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language Paraphrase 6. and were astonished because they being of severall nations every of them heard the Apostles speak the language of his nation 7. And they were all amazed and marvailed saying one to another Behold are not all these which speak Galileans Paraphrase 7. men born in Galilee and that have lived there all their times 8. And how hear we every man in our own tongue wherein we were born Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Lybia about Cyrene and strangers of Rome Jewes and Proselytes 11. Cretes and Arabians we doe hear them speak in our tongues the wonderfull works of God Paraphrase 11. preaching the doctrine of Christ and the great things which God hath wrought by him and on him every of us in our own language 12. And they were all amazed and were in doubt saying one to another What meaneth this Paraphrase 12. This certainly abodes some great matter 13. Others mocking said These men are full of new wine Paraphrase 13. drunk and that infuses this faculty into them 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all 〈◊〉 that dwell at Jerusalem be this known unto you and hearken to my words Paraphrase 14. I make it known or proclaim it to you 15. For these men are not drunken as ye suppose seeing it is but the third hour of the day Paraphrase 15. That these men are not drunk as ye say for it is but nine in the morning the time of morning prayers to which the Jews generally came fasting see ntoe on Mat 12. a. 16. But this is that which is spoken by the prophet Joel Paraphrase 16. But the truth is that which is now done is the completion of a famous prophecy Joel 2. 28. 17. And it shall come to passe in the note b last daies saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my handmaidens I will pour out in those daies of my Spirit and they shall prophecy Paraphrase 17 18. In the daies of the Messias saith God there shall be a most remarkable effusion of the Spirit of God upon men of all ranks and qualities enabling them which were never brought up in the schools of the prophets to goe and preach the Gospel of Christ in every city and this was fulfilled in the descent of the holy Ghost upon the disciples sending them to preach and fitting them with the gift of prophecy and of tongues both as a miracle to beget faith and as a means to speak intelligibly to men of all languages 19. And I will shew
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
clear we have not yet attained to and also from death it self by the resurrection of the body 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in Gods time yet this we have as yet no possession of save onely in hope which according to the nature of it is of things not presently enjoyed for vision or possession excludeth hope 25. But if we hope for that we see not then do we with patience waite for it Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us being confident that in God's time we shall be though yet we are not rescued out of them 26. Likewise the spirit also helpeth our note n infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Paraphrase 26. And for the fortifying and confirming of this hope and this patience in us even in the time of our greatest present pressures we have this advantage from Christ now in the Gospel his spirit that raised him from the dead and will raise us v. 11. intercedes and prayes for us at the right hand of his father where he alwayes maketh intercession for us that not what is most easie but most advantageous may be sent us And so though according to the notion of things under the law temporal felicity was a very considerable thing and affliction in this world an expression of God's wrath now under the Gospell there is a speciall kinde of provision made by assuring us that God knows best what is for our turns and consequently that when we pray but know not our selves what is best nor consequently what we ought to pray for particularly health or wealth or honour then Christ joynes his helping hand to ours joynes his all-wise and divine prayers for that which he knows we most want to our prayers and so helps to relieve us in all our distresses not by rehersing or reciting all our particular requests and inforcing them upon his father but which is far more for our turnes presenting unto him our general wants interceding yea more then interceding for us even powerfully bestowing those things which are truly best for us though oft-times they be least for-our palates at the present 27. And he that searcheth the heart knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Paraphrase 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly understands also the desire and intention of the spirit of Chrâ—â—◠〈…〉 heed of its being articulately formed in words viz. that interceding for all holy men it askes for them all those things that tend to the making them better whatsoever God likes and thinks best for them not what they like themselves and this immediately God grants to us whatsoever it is sometimes tribulations and afflictions as the most proper and agreeable for us 28. And we know that all things work together for good to them that love God to them who are the called note o according to his purpose Paraphrase 28. And accordingly this we know and finde that all things that doe come to pass or befall them that sincerely love God those that cordially adhere to him or that according to the purport of the Gospell are received and favoured by him see Rom. 1. 6. and note on Mat. 20. c. doe by the gracicious disposition of God concurre and cooperate to their advantage which sure is a signe that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Sonne that he might be the first born amongst many brethren Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man by some generall permission onely of God but as his special decree and choice for us For all whom God hath foreapproved and acknowledged for his according to the purport of the Gospell whom he knew as a shepheard doth his flock Joh. 10. 14. that is the lovers of God so favoured by him v. 28. and c. 11. 2. those he hath also foreappointed to suffer 2 Thess 3. 3. after the manner of Christ Phil. 3. 10. that they might be like unto him as younger brothers unto the elder Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances and to glory v. 18. just as he himself hath done before them 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Paraphrase 30. And those whom he hath thus predetermined to sufferings those he hath accordingly called to suffer actually 1 Pet. 2. 21. and those whom he hath thus called to suffer those upon such tryals sincerely past he justifieth or approveth of commendeth and pronounceth them sincere and those again he either hath or certainly will reward with eternall glory 31. What shall we then say to these things If God be for us who can be against us Paraphrase 31. What difficulty then can there be in all this what matter of doubt but that it will go well with us For if God be a friend all tends to our good which was the thing to be proved v. 28. and is proved convincingly v. 29 30. by an argument called by Logicians Sorites 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Paraphrase 32. For he that parted with his own Son in his bosome and delivered him up to dye for our sakes how is it possible that he should not complete that gift by bestowing all other things that are profitable for us and either afflictions or deliverances from present pressures as he sees them most for our reall advantage 33. Who shall lay any thing to the charge of God's elect It is God that justifieth Paraphrase 33. Who shall produce any accusation against those whom God doth approve of This the Jewes did most bitterly against the Christians and especially against Saint Paul the Apostle of the Gentiles judging them for breakers of the Law c. c. 2. 1. and c. 7. 2. 'T is certain that God hath acquitted them 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Paraphrase 34. And then who dares be so bold as to condemne them As for us whatever
and denotes those lawes which God had given to the Jewes beside the Moral Law or law of Nature to all the peculiar ordinances of Circumcision c. So Heb. 9. 1. The first covenant had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact types institutions lawes as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worships and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the Tabernacle all which were peculiar to the first covenant the Mosaical oeconomy so Luk. 1. 6. where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commandements or Moral Law is subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances or Jewish observances And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinances of the Law or statute-law as it were as that of Circumcision c. which being designed by God to teach them abstinence from all impurity but not so made use of by the carnal Jewes is said here to be perfected and compleated by Christ by his plain precepts of inward purity By this perhaps may be explained Rev. 19. 8. where of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fine linen pure and white it is affirmed that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the ordinances of the sanctuary for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 9. 2 8. that is the garment that the Priest when he entred into the Sanctuary was to wear by the Levitical Law See Note on Rev. 19. a. V. 15. Cry Abba Father The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps best be rendred crying Abba that is Father so as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Neuter not Masculine gender and the abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by interpretation or which is If that be not it both here and Gal. 4. 6. then as Mar. 14. 36. when it is used by Christ who spake Syriack 't is certain that it was but the same word twice repeated so must it be here and no more then a form of compellation wherein a son expresseth his confidence and dependence on his fathers kindnesse and goodnesse to him or else a form of petitioning as in Christ it was Abba Father all things are possible to thee remove this cup from me And so it signifies no more then to look upon God as children on a father as on one that means all good to us if we be not wanting to our selves referring to his rich Evangelical promises in opposition to the more servile affections of the Jewes which performed those external obediences onely that were commanded under penalties but had no care of purity and uprightness of actions as slaves and not as sons That this should be taken from a Roman form of haeredipetae suing to a rich man for his inheritance is but a fancy sufficiently confuted by this that the crying Abba here supposes having received the Spirit of adoption and doth not prepare for it And so Gal. 4. Because ye are not that ye may be sons God hath sent the Spirit of his Son into your hearts crying Abba Father where first they are sons and have the Spirit of Christ in their hearts that filial spirit and because they are such God hath sent c. As for that that follows And if sons then heires that is not peculiar to the Romans neither for though among them the children of both sexes were admitted to inherit but among the Jewes the females were not admitted save in defect of males yet speaking here of sons he may very fitly referre to sons among the Jewes and from the law of their inheriting the fathers goods conclude of all children of God and not only of males for that difference is not at all considered here that they shall doe so too that is be heirs also Besides it was a law among the Jewes as well as the Romans that adopted sons in respect of inheriting were equall with naturall and that is the thing that is chiefly here meant by If sons then heirs that is this adoption into sonship is as sure to bring us the inheritance as if we were the natural sons of God V. 19. Creature The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation or creature being a general word without a restraint and likewise with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all joyned to it v. 22. is here set to comprehend all mankind the Gentiles as well as the Jewes and having before spoken of the Jewes here the Gentiles peculiarly Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one the creature and the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the creation as the same is express'd here v. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the world Mar. 16. 15. which is in S. Matthew in the parallel place Mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nations and so Col. 1. 15. and so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world simply as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature here for the heathen world 2 Pet. 1. 4. and elsewhere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creature 2 Cor. 5. 17. is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man Eph. 4. 24. All by Hebrew idiom wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies man among their Rabbins as when they say of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come to judge the creatures that is men And that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. every humane creature that is the heathens peculiarly as farre as the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection will extend it that is to all heathen magistrates in authority over them which is the importance of all v. 17. not all men absolutely but all superiors as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will appear 1. by the doctrine which he is there confuting that of the Gnosticks which taught liberty and manumission of Christian servants from heathen masters and proportionably of Christian subjects from heathen Kings and 2 dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles that they might not speak ill of them as of evil doers which they would be most apt to doe in case they should withdraw their obedience from their lawfull Princes as soon as they were become Christians and 3 dly by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men in the same sense for the Gentiles among whom they lived Rom. 12. 17 18. with whom they are there required to live peaceably and to doe nothing but what might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good before them From which generall precept the Apostle there immediately proceeds to the same particular which is the matter of S. Peter's command obedience to the supreme power then heathen ch 13. 1. see Note on Col. 1. 6. Ib. Waiteth What is here said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation of the creature that is of the Gentile world must be understood according to the sacred
and so what they did in that kind they did not willingly as 't is here said but in obedience to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Devil that had gotten such authority among them and kept them in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slavery or servitude of corruption doing it in obedience to his commands Thus doth Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us of Carpocrates that it was his avow'd doctrine that there was no other way of escaping or appeasing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly princes as they called them but by paying them their dues by all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural filthinesse And we know 't was most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina to appease those false gods Thus are men said to be caught and held in the snare of the Devill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive or captive by him 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after till by repentance and reformation they get out of it And there is no circumstance in the whole Context that renders this improbable to be the meaning of it but on the contrary this subjection from whence they hope to be delivered is opposed to that freedome which Christ gives and that is from the hands of enemies Luk. 1. 74. that is from Satan c. who may therefore be resolved to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that subjected them That which hath enclined interpreters to apply it to God is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope which followes it being not imaginable that the Devill should subject them thus in hope c. But that seems to be a mistake the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope belonging to the end of the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waites in hope all the rest of the 20 th v. being read in a parenthesis as the reason of their waiting v. 19. Secondly the resolving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies the other creatures of God beside man but that hath been shewed to be a mistake also Noted Ib. Vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity hath a double notion one as it referres to the heathen Idols which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine or vanities Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship and so 't is Eph. 4. 17. where he warneth them not to walk as the rest of the Gentiles do in the vanity of their own minde and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grew vain Rom. 1. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine by nature in the Book of Wisdome speaking of that popular custome of Idolatry that had generally over-run them all and so 2 Pet. 2. 18. Another notion of the word there is as it is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched miserable And both these may seem to be here put together as the course of the Gentiles was an idolatrous villanous and withall an unhappy wretched course to which the Devill had brought them and God in his just judgements had delivered them up for their despising the light of nature of which some of them were so sensible viz. those that by study of Philosophy or travail into Aegypt where they might hear of the worship of the true God came to any knowledge of the truth that they express'd their dislike of their own wayes and their desires to be rid of these so great burthens that thus press'd down their Soules Thus did Porphyrie and others lament the impurities of their natures which they found within themselves and set up a speciall project and pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatives and when other helps failed made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magick and sorcery to that end consulted with the Devill to help to make them pure and this as discerning this want of purity to be utterly destructive of that true happiness which as rationall creatures they could not but seek after And in this respect it is that here 't is said of these heathens that they were thus subjected not willingly but through Satan's malice and God's just judgements upon them and yet had some kinde of dark hope that they should have some means allow'd of rescuing them and so did in a manner expect Christ and waite for a reversion of the Gospell when the Jewes had done with it and so as 't is observable in the Acts when he was preach'd unto them and the Jewes together did more readily and universally receive him then the Jewes did V. 21. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes those abominable unnaturall uncleannesses which the Gentiles were guilty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. the corruption through lust which was in the world the unnaturall lusts among the Gentiles and Gnosticks So again 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to corrupt or good for nothing but to corrupt others an expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnaturall irrationall creatures and again in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their corruption which what it signifies may be guess'd by the luxury and licentiousness that followes v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living luxuriously in their deceits or hereticall Gnostick practices so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. servants of corruption answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the servitude of corruption in the same sense clearly and this very agreeable to Deut. 4. 16. lest you corrupt your selves c. So Wisd 14. 12. having said that the devising of Idols is the beginning of fornication he adds that the invention of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corrupting of life And in Philo de special leg praec 7. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption fornication adultery severall branches of sinne against that law See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h. V. 23. Adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoption signifies the assuming those into the number of children which are not so naturally In the 15. v. it is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude and v. 21. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of the sonnes of God for they that are adopted if they were servants before are made free men and sonnes together and so here it may signifie the change of state from servitude to son-ship and because it is spoken of in this verse as a thing not yet had but expected by Saint Paul and such as he those that had the first-fruits of the spirit that is had received the Gospell and believed in Christ and so were already Sonnes of God received into his family by adoption therefore it must here be taken in some other notion different from that which is
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
to censure those that are within who belong to your cognizance so for all others they must be referred and left to Gods tribunal many speeches of this kind are taken notice of Note on Matt. 9. d. 2dly Because in the former reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made an answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I believe to be without example the question by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so strong and familiar a negative that generally there is not any negation added to it and if there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be it most regularly 3dly Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequently an interrogative forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formes of answering the question and that argues the necessity of retaining the second reading The onely difficulty remaining is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall take away the evil from among you shall fitly connect with this sense For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred therefore is not very reasonable and that also which supposeth the right reading to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away the evil person not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall take away the evil thing which we have already with great reason pitch'd on for the true The probablest way to salve this difficulty is either to affixe these last words of the Chapter and of this matter as a testimony out of the Old Testament to conclude and to belong to the whole business of this Chapter that by their obeying his directions in it they should thus put away the evil from among them and secure themselves from the punishments which else might fall on them among whom notorious sinners were thus permitted to live impunè as it had oft fallen out among the Jewes Or else to put the whole 12th verse and the beginning of the 13 th in a parenthesis and not the beginning of the 13 th onely and then to read it in sense thus from v. 11. But now I have written to you not to accompany or so much as to eat or use any familiar converse with any unclean or drunken professor and by so doing ye shall put away the evil from among you secure your selves from the judgements which else you have reason to fear will come upon you then adding the parenthesis in its due place to give an account of his restraining these censures to professors or Christians onely And this seemes the fairest way of composing all difficulty CHAP. VI. 1. DAre any of you having a matter against another goe to Law before the unjust and not before the Saints Paraphrase 1. When there is any matter of controversie betwixt you about your worldly goods I heare that you implead one another see Rom. 3. note b. before the heathen tribunals and use not that method prescribed by Christ to Christians Mat. 18. 15. How dareth any Christian doe thus 2. Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy note a to judge the smallest matters Paraphrase 2. You cannot but know that in the great final judgement of all the world the Saints of God shall bear God company in judging the wicked and if Christians shall then by God be vouchsafed that honour to have any thing to doe in matters of so much higher importance is there any reason they should be deemed unworthy to be intrusted with the judging of worldly differences which are much inferior to those of adjudging of men's eternall being 3. Know ye not that we shall judge angels how much more things that pertain to this life Paraphrase 3. 'T is certain that God's children when crowned by him shall pronounce sentence against the evill spirits and shall they not be thought fit to decide a controversie about an ordinary trespasse among men 4. If then ye have judgement of things pertaining to this life set them to judge who are least esteemed in the Church Paraphrase 4. If therefore there fall out betwixt you any matters of controversie concerning the matters of common life which are to be brought to Judicatures or will not otherwise be composed and if ye doe despise the Governours of your Churches which since these dissensions are come in are quite out of esteem among you so sarre that ye doe not think fit to stand to their sentences or decisions yet sure ye have all reason to referre it to the simplest and meanest Christians or even to set them in the tribunal rather then carry your controversie before the Gentile Courts 5. I speak this to your shame Is it so that there is not a wise man amongst you no not one that shall be able to judge between his brethren Paraphrase 5. My mentioning the meanest and most despicable among you is to make you ashamed of your unreasonablenesse in supposing as by going to heatâ—â—n courts ye must be interpreted to doe that there is no one Christian fit for this employment that is that there is not one man of them that hath understanding enough to arbitrate an ordinary businesse between fellow-Christians whose inclinableness to peace is to be presumed of and then that must needs work somewhat toward the pacification 6. But brother goeth to law with brother and that before the unbelievers Paraphrase 6. But one Christian impleads his fellow Christian and that before Gentiles 7. Now therefore there is utterly note b a fault among you because ye goe to law one with another Why doe ye not take wrong why do ye not rather suffer your selves to be defrauded Paraphrase 7. It is not so well that you goe to law at all it were the part of a more excellent magnanimous Christian spirit to be content to lose somewhat that were his own to bear some injuries rather then to goe to law upon every trespasse 8. Nay you doe wrong and defraud and that your brethren Paraphrase 8. But some of you are so farre from this excellent Christian temper that you are ready to injure others even your fellow-Christians and so ye may gain to your selves care not how you deprive others 9. Know ye not that the unrighteous shall not inherit the kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde Paraphrase 9. This is absolutely unconsistent with the Christians duty or reward Never doe you flatter your selves with a beliefe of the contrary nor permit the false teachers that are crept in among you to give you any hope of it And as for matters of injustice so for all your other Gnostick practices of uncleannesse see notes on c. 5. a h i. and unnaturall lust 10. Nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdome of God Paraphrase 10. Neither they that
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
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
of Christ and the deliverance of the persecuted Christians by the destruction of their enemies And so here the Context makes it clear that by Christ all Christians are to be understood circumcised or not Jewes or Gentiles so if ver 17. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be retained it must be understood of the whole body joyned with the head the Christians or all faithfull people with Abraham the father of all such for to them was that covenant established and those promises made But those words are left out in the Kings MS. and so it seems most probable they should be and then the sense will be clear that the covenant was established by God to Abraham CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all 2. But is under tutors and governours untill the time appointed by the father Paraphrase 1 2. Now as it is of heirs to estates among men when though their fathers are dead they are in their minority they are governed by guardians and their estates ordered for receits and expences by stewards till the time come after which either their father in his will or else the laws of the land put them in their own power and free them from guardians though all this while they are owners of their whole estates 3. Even so we when we were children were in bondage under the elements of the world Paraphrase 3. So was it with us children of Abraham and of God we were obliged to observe those first rudiments of the worship of God in the Jewes religion see note on Col. 2. b. with which God would have men brought up and exercised to the more sublime pure way of serving him 4. But when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons Paraphrase 4 5. But when that time was come v. 2. wherein God saw it fit to remove the guardian of the heir that is to lay the Mosaical Law aside then God sent his own Son in humane flesh who submitted to and performed the whole Law to redeem us out of that slavery of Mosaical performances and to receive us into participation of the promises made to Abraham that is to justification without those legal observances and he at his parting from the world finally removed all those obligations from the Christians shoulders nailed those ordinances to his crosse abolished them by his death Ephes 2. 14 c. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father Paraphrase 6. And that you are sons appears by this that God hath sent his Spirit into your hearts giving you power and authority to call upon God and make your addresses to him not onely as your God but your father the Gospel assuring you that ye are no longer in that servile condition bound to legal obediences but that God will deal with you according to the promises made to Abraham and his seed justifie you upon the Gospel-terms of faith without the deeds of the Law 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Paraphrase 7. So that you are no longer enslaved to those Mosaical performances but are put into the state of sons and consequently through faith in Christ you are sure of justification according to the promises made to Abraham 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods Paraphrase 8. In time of your heathenisme before your conversion to Christianity ye served idols and were farre from thinking your selves obliged to the Mosaical Law knowing and consequently heeding nothing of it 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage Paraphrase 9. But now that you have converted to Christ or rather are prevented by God and called to this sonship when you were not a looking after it but lay immersed in idolatry what reason is there or how comes it to passe that now being Christians and so obliged to no part of the Jewish Law whose Proselytes ye are not ye should make another change so extremely to the worse for your selves in falling to the Mosaical performances from which Christian religion hath freed those which were before obliged to them that is the Jewes themselves and which now Christ is come the substance of those shadows have nothing in them for which they should be valued and resolving to be servants still in despight of that liberty of sons that Christ hath given you 10. Ye observe daies and months and times and years Paraphrase 10. Ye observe the Mosaical ceremonies see note on ch 3. a. sabbaths and new moons and solemn feasts and anniversary feasts or those that return every seventh and every fiftieth year sabbaticall years or Jubilees after the same manner that the Jewes before Christ thought themselves obliged to observe them 11. I am afraid of you lest I have bestowed upon you labour in vain Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all Paraphrase 12. I pray follow my example for I did once place my trust in the Law for justification And I beseech you doe not think that 't is out of any ill affection that I write this I have not been at all provoked by you nor consequently is it imaginable that I should mean you malice or desire to bring on you persecutions to no purpose the avoiding of which is the only bait which the Gnosticks make use of to seduce you 13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you at the first Paraphrase 13. Nay why should this fear so trouble you now more then formerly it did You know and cannot but remember that when I formerly preached unto you I was persecuted for my doctrine 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching but received me with all the respect and belief and chearfulnesse imaginable 15. Where is then the blessednesse that you spake of for I bear you record that if it had been possible you would have plucked our your own eyes and have given them to me Paraphrase 15. And then how happy did you think your selves that you had such an Apostle What would you not
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
voluntarily had devoted themselves to the service of God and to ministering to that is providing for the necessities of Christ and the Apostles and Saints out of their own substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 3. Such was Ioanna a married woman and Susanna and others there Such was Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 1. our sister that is a believer and she a Deaconesse of the Church in Cenchrea which is most probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas For before there was any stock in the hands of the Church to make provision for either the Apostles or any other there could no other course be taken but this to have them supplied by such persons which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own possessions liberally impart to them But when afterward the faithful had brought their possessions and laid them at the Apostles feet and when in stead of that greater liberality yet by the help of the offertory at the Sacrament wealth came into the hands of the Church and thereby saith Justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prefect became the guardian to provide for all that were in want then this office was instituted in the Church first of men-deacons Act. 6. and after of women also which were more usefull for oeconomical services and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3. elder women and afterward Diaconissae Deaconesses and might be admitted into the Church at fourty years old See Can. 5. of the Council of Chalcedon The second sort of widows were those who being childlesse and helplesse were to be fed and maintained by the Church and these are particularly spoken of in this place and those many of them formerly married and therefore were not to be received in till sixty years old v. 9. for so Zonaras on the Council of Chalcedon gives the reason because saith he the widow which hath had an husband is not at the same age so likely to continue unmarried as she that hath lived a virgin to that age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in case she marry that she is to be removed out of this list seems clear both first because in that case the husband must provide for her and secondly by what is here said ver 11. of the care in not admitting such as are young and likely to marry This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety v. 5. waiting on God continuing in prayer and supplication night and day which is not supposable of married women which have so many other affairs belonging to them v. 14. to bring forth and bring up children to manage the houshold and the like V. 8. Provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide here doth not signifie laying up by way of carefull thoughtfull providence before-hand but onely taking care of for the present as we are able relieving maintaining giving to them that want So saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for So children that are exposed by their parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Harmenopulus unprovided destitute So when Alexander Aphrodisaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to provide for any who allows him any good thing And Ammonius in his Scholia on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having resolved that one of Gods acts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing for those that want applies that of the Poet to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving them what they want making his providence and giving to be all one and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. which is the sons duty to the aged helplesse parent and he that doth it not was infamous among heathens and accordingly Theophrastus in his Characters among the vilest actions whoring gaming stealing c. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglecting to feed the mother and elsewhere next after frequent worshipping of God he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duly feeding the aged parents and therefore John being by Christ commanded to be a son to Mary presently takes her home to his house Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them and the form of speech was like Christs to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give thee this mother Thus in Hierocles speaking of marriage and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we begâ—t helpers and feeders of our age and as he adds when the fathers dye their children must in their stead performe this office to the Grandfather so Aristoxenus in his Pythagorean Sentences lib. 4. the children must think all they have to be their parents and consequently must provide for them to the utmost of their power See Stobaeus Ser. 77. V. 11. Wax wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phrynichus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to grow stout or proud or disorderly not willing to bear so much strictnesse and so to put ones self out of the list or number of the Votaries and here the widows that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after-times called it in the number of those that were to be maintained by the Church and there to wait on the service of the Church when they begin to be weary of that kind of life then they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow insolent and weary of Christ that is his service in the Church Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18. 3. signifies irregular disorderly behaviour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7 9. to live disorderly enormously V. 17. Double honor The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour referres to the elder brothers portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion Deut. 21. 17. and this going along with the power of ruling the family Gen. 4. 7. after the death of the father is fitly accommodated to the office of Bishop in the Church and so the electing of Barnabas and Paul to the Apostleship Act. 13. 2. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate the word used about the first born Exod 13. 2. and so in Clem. Constit l. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a doule portion be separated for them Thus the double portion of the spirit of Elias resting on Elisaeus was the making him his successour in the office of Prophet as the father above the ordinary sons of the prophets to have rule over them And so this verse is the setting down the reasonableness that the Bishop that dischargeth his duty or prefecture well should be looked upon
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
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
a vesture shalt thou note c fold them up and they shall be changed but thou art the same and thy years shall not fail Paraphrase 11 12. They shall at last be destroyed in the mean time decay daily be put off like clothes and worn no more Put the Messias shall continue immutable and immortal 13. But to which of the Angels said he at any time Sit on my right hand untill I make thine enemies thy footstool Paraphrase 13. And accordingly those words spoken of him Psal 110. 1. to this plain sense that he should reign till all his enemies were subdued and brought to the acknowledgment of him that he should act a signal revenge upon his crucifiers were never delivered or applied unto any the most dignified Archangel but only to this eternall Son of God 14. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation Paraphrase 14. The highest dignity that is bestowed on them is that they are servants under God for the use of men or Christians those especially who are now under persecution and shall shortly be rescued out of it by a signal deliverance and upon their constancy and perseverance secured of eternal salvation see c. 2. note b. V. 3. Upholding The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things fero to hear and rego to rule and from the latter of them it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince Agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Num. 11. 14. Deut. 1. 9. may accordingly signifie to rule to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to administer as a Commander or Governour or Procurator of a Province and so 't is here taken to denote the Regal power of Christ to which he is advanced by his Resurrection V. 4. Better then the Angels When we read Isa 52. 13. Behold my servant shall prosper he shall be exalted and extolled and be very high the Chaldee reads my servant the Messiah And Abrabaneel a Jew confesses that the antient wie men of the Jewes did interpret that place of the Messiah after this manner that the Messiah should be exalted above Abraham above Moses and that he should be higher then the Angels themselves And agreeably to this known doctrine of theirs it is that the Apostle here writing to them thus speaks signifying Christ to be indeed the Messiah and so superior to the Angels themselves V. 12. Fold them up That this whole Text is cited out of Psal 102. 25. 26 27. 't is evident In that place of the Psalmist the Sepruagint or Greek translation in the ordinary Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt fold and from that 't is still continued here at least our Copies read it so But there is little doubt but that the reading of the Greek there was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt fold but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt change for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be changed that follows doth manifest and so also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit is thus ordinarily applied to changing of garments 2 Sam. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he changed his clothes and Gen. 35. 3. change your garments the same word is again used By which it is clear that either the Copie here is by transcribers corrupted as it is easie to suppose when we remember that the Copies of the Greek Psalterie reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might very easily occasion their conforming that which here they found to what was before them in the place from whence 't was manifestly cited or else that the Author himself following the Septuagint transcribed this testimony verbatim as the words then lay in the Copies of the Greek Bible and did not reform it by the Original the sense indeed though a little changed being not much di urbed by this other reading it being the manner when a man shifts or changes his suits to fold and lay up that which is put off If in the time of writing this Epistle the Septuagint were thus corrupted in the Copies then this is likely to be the truth of it it being ordinary for the Apostles to cite Scriptures as they were found then in the Greek Bibles though they varied from the Hebrew because those Greek Bibles and not the Hebrew were in use among those to whom they wrote But if the corruption in the Psalms were of a later date then 't is probable that the transcriber of the Epistle corrupted it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one of these is the truth there will be little ground of doubting though which it is it be not certain Mean while the meaning of the place is clear that the heavens shall be changed after the manner of means changing their clothes putting off the old and putting on new that is that there shall be new heavens a new sort of world The heavens having no more service to doe to the earth by inlightning and shining on it shall be changed into a form which shall be most agreeable to the present imployment or use of them CHAP. II. 1. THerefore we ought to give the more earnest heed to the things which we have heard lest at any time we note a should let them slip Paraphrase 1. Wherefore Christ being a prophet so much superior to all before him c. 1. 2. and now elevated above Angels to his regal office in heaven whereby he is certainly able to perform what he foretold we ought in all reason to heed his predictions which have been delivered to us from him see v. 3. and to make use of them as means to fortifie us that we be not tempted to apostatize and fall off from Christ miscarry and be lost after all this 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompense of reward Paraphrase 2. For if the Law were given onely by the mediation or ministery of Angels and yet the threats on the breaking of that did come to passe see note on 2 et 1. d. and all the sins committed by the Israelites against that were severely punished in the wildernesse and they that had provoked were not permitted to enter into the promised land of Canaan 3 3. How shall we escape if we neglect so great note b salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witnesse both with signes and wonders and with divers miracles and gifts of the Holy Ghost according to his own will Paraphrase 3 4. How shall we avoid that punishment or the like being involv'd with the crucifiers in their destruction if we doe not now
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
of God is literally he that hath had such a blessed change wrought in him by the operation of God's Spirit in his heart as to be translated from the power of darkness into the kingdome of his dear Son transformed in the spirit of his mind that is sincerely changed from all evil to all good from obedience to the flesh c. to an obedience to God Onely it is here to be noted that the phrase is not so to be taken as to denote onely the act of this change the first impression of this vertue on the patient the single transient act of regeneration or reformation and that as in the Praeter-tense now past but rather a continued course a permanent state so as a regenerate man and a child of God are all one and signifie him that lives a pious and godly life and continues to doe so For so that phrase of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child or son of any kind of father signifies a resemblance or similitude of inclinations and actions as a child of the devil is one that commits and so continues to doe Satanical wicked practices and so sons of Belial are vicious persons and so our Saviour interprets the phrase If ye were the children of Abraham ye would doe the works of Abraham but you are of your father the devil that is you doe those things which are imitations of him such things as he doth And so generally in this Epistle he that is born of God signifies a man truly pious an obedient servant of God and such is the subject of this Proposition here when of such an one it is said he cannot sin Ib. Cannot sin What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot here will best appear by what S. Chrysostome on Rom. 8. saith of the tree in the Gospel where 't is said A corrupt tree cannot bear good fruit nor a good tree corrupt fruit he saith he that saith a corrupt tree cannot bring forth good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbids not a change from vice to vertue denies not that to be possible but affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continuance in wickednesse cannot bring forth good fruit for saith he he said not that an ill tree cannot become good but that remaining evil it cannot bear good fruit So when Rom. 8 7. 't is said that the carnal mind cannot be subject to God Theophy lact interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot whilest it remains such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that the change is impossible and so again v. 8. when it is said they cannot please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot whilest they are such And so sure the affirming here of the child of God the regenerate pious convert that he cannot sin is not the affirming that he cannot cease to be what he is cannot fall off from the performance of his duty against which the many warnings and exhortations that are given to pious men ch 2. 1. 1 Cor. 10. 12. Heb. 3. 12. 2 Pet. 3. 17. are evidences of the possibility of it but that remaining thus a pious follower imitator and so child of God that in his actions resembles him he cannot yield deliberately to any kind of sin To which purpose saith Tertullian De pudicitia Haec non admittet omnino qui natus è Deo fuerit non futurus Deifilius si admiserit He that is born of God will not at all admit such sins as these he shall not be the child of God if he do admit or commit them And Lactantius Virtus sine ulla intermissione perpetua est nec discedere ab ea potest qui semel eam cepit Nam si habeat intervallum si quande eâ carere possumus redeunt protinus peccata quae virtutem semper impugnant Vertue is that which is perpetual without any intermission He that hath once undertaken it cannot depart from it For if it have any interval of sin if we can want or be without it sins presently return which alwaies impugne vertue And so S. Hierome on Mat. 7. 18. Bona arbor non fert malos fructus quamdiu in bonitatis studio perseverat A good tree bears not ill fruit as long as it perseveres in the study or love of goodnesse And so S. Augustine Serm. 29. de verb. Apost Talia non facit bonae fidei spei Christianus A Christian of a good faith and hope doth not such things as these that is Homicide Adultery c. In the same sense as Menander saith of the just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just disposition knows not how to be unjust In this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot used by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal men cannot doe spiritual things It will not farther be pertinent to enquire whether the sinning here so unreconcileable with a regenerate state be an act only of wilfull sin or an habit because those Apostate Gnosticks to whom this place is opposed and all that went over to them were guilty of more then single acts even of the foulest habits of impurity and persecuting the Christians v. 10. V. 10. Is not of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of God here◠and chap. 4. 6. and 5. 19. and 3 Joh. 11. is a phrase to signifie one that lives as God requires and approves of a child of God in the beginning of the verse born of God v. 9. a sincere acceptable servant of his that imitates the good 3 John 11. or in brief a good Christian and that not only upon this ground because all Christian vertue is of God but especially because it is agreeable to his will an imitation of that which is most eminently and originally in him And so on the contrary Ungodly living is expressed by the phrase to be of the devil Joh. 8. 44. explained by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing or delighting to doe his desires and his works v. 41. and so to be of the world To this purpose many the like phrases there be observable in Scripture which are set to signifie this as being in God 1 Joh. 2. 5. 5. 20. seeing God 3 Joh. 11. that is having considered and observed God in his actions in order to imitating of them for so to imitate is expressed Joh. 8. 38. by doing what they have seen with their father so again having known God or Christ 1 Joh. 2. 3 13. that is so as to imitate or transcribe what we see in him an evidence of which is as it follows there the keeping his commandements and c. 4. 6. he that knows God and he that is of God are set as directly the same and so v. 7 8. and very often in this Writer So seeing and knowing him together 1 John 3. 6. and especially Joh. 5. 37. to hear his voice and see his appearance for that is there all one with having
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâ—a that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by