now come and Gods remarkable judgments upon the whole nation are approaching see Note on Mat. 3. c. which there is no way to avert from any but by beleiving the Gospel now to be preach'd by Christ and amending of their lives 16. Now as he walked by the sea of Galilee he saw Simon and Andrew his brother casting a net into the sea for they were fishers Paraphrase 16. washing their net see Note on Luke 5. a. 17. And Jesus said unto them Come ye after me and I will make you to become fishers of men Paraphrase 17. And having fiâst shewed them a great miracle convinced them of his divine power he called them to be his disciples telling them that he would employ them in an office of greater importance and so enable them for it that they should be able to win men to righteousnesse as now to get fishes into their nets 18. And straightway they forsook their nets and followed him Paraphrase 18. And upon this command of his immediately they left their imployments and as disciples attended constantly on him 19. And when he had gone a little farther thence he saw James the son of Zebedee and John his brother who also were in the ship mending their nets Paraphrase 19. with their father Zebedee Mat. 4. 21. and other labourers here mentioned v. 20. all together in a ship 20. And straightway he called them and they left their father Zebedee in the ship with the hired servants and went after him Paraphrase 20. See Luke 5. a. 21. And they went into Capernaum and straightway on the Sabbath day he entred into the Synagogue and taught Paraphrase 21. a city of Galilee called Capernaum Mat. 4. 13. 22. And they were astonished at his doctrine for he taught them as one that had authority and not as the Scribes Paraphrase 22. And they wondred extreamly at his way of instructing them Mat. 7. 28. For his manner of teaching was not like that of the Doctors of their law who only expound the law and tell them the traditions of their fathers the Jews but he as one that came with power from heaven to give new rules of life delivered his doctrine with great authority 23. And there was in the Synagogue a man with an unclean spirit and he cryed out Paraphrase 23. possest with a devill Luke 4. 33. see Mar. 3. 22 30. which cast him into a fit of epilepsie 24. Saying Let us alone What have we to doe with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy one of God Paraphrase 24. Subdue quell undoe us cast us out of our possesions 25. And Jesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean spirit had torn him and cryed with a loud voyce he came out of him 27 And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this For with authority commandeth he even the unclean Spirits and they doe obey him Paraphrase 27. This is more then was ever heard of before and therefore sure his doctrine comes from heaven in an extraordinary manner for it appears that he hath an authority over the devils themselves and they are subject to him 28. And immediately his fame spread abroad throughout all the region round about Galilee Paraphrase 28. through all Galilee a third partition of Palestine called the ambient or circumjacent region of the nations which encompassed Judea See Note on Mat. 4. e. 29. And forthwith when they were come out of the Synagogue they entred into the house of Simon and Andrew with James and John 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the fever left her and she ministred unto them Paraphrase 31. took held of her hand and raised or lifted her up and asâoon as he hid so the disease forthwith left her and she was so well that immediatly she attended and made provision for them 32. And at even when the sun did set they brought unto him all that were diseased and them that were possessed with devils 33. And all the city was gathered together at the dore Paraphrase 33. well-nigh all the inhabitants of that place were 34. And he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak because they knew him 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 36. And Simon and they that were with him followed after him Paraphrase 36. the rest of the disciples whom he had called pursued and sought after him 37. And when they had found him they said unto him All men seek for thee Paraphrase 37. Sir thou art extremely enquired for and sought after by all 38. And he said unto them Let us goe into the next townes that I may preach there also for therefore came I forth Paraphrase 38. for that was the appointment and employment for which I was sent by my Father 39. And he preached in their Synagogues throughout all Galilee and cast out devils 40. And there came a leper to him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean Paraphrase 40. If it be thy pleasure to shew forth thy power thou art most able to cure me of my leprosie 41. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean Paraphrase 41. It is my pleasure be thou cured of thy leprosie 42. And assoon as he had spoken immediately the leprosie departed from him and he was cleansed 43. And he straightly charged him and forthwith sent him away Paraphrase 43. with threats commanding him not to speak of it see Mat. 8. 4. Note b. he 44. And saith unto him See thou say nothing unto any man but goe thy way and shew thy self to the Priest and offer for thy cleansing those things which Moses commanded for a testimony unto them Paraphrase 44. See Note on Mat. 8 c. d. 45. But he went out and began to publish it much and to blaze abroad the matter in so much that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter Paraphrase 45. no longer with safety come publickly into the city but was fain to withdraw himself into places of solitude see Note on Mat. 8. b. and yet even there the people found him out and in great multitudes came to him from all parts Annotations on S. Mark Chap. I. V. 12. Driveth The word ãâã ãâã ãâã ãâã ãâã doth not in the New Testament alwayes signifie according to the literal notation of it to cast out but
1. driven farther off at length by the malice and persecutions of the obdurate Jews to Phoenice and Cyprus and Antioch Act. 11. 19. and here to Pontus Galatia and Cappadocia Asia and Bithynia Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them c. 1. 6. and so again c. 4. 13. mixing withall many precepts agreeable to their present condition especially that of abstaining from carnal lusts c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects c. 2. 13. of wives c. 3. 1. of husbands v. 7. of Bishops in the Church c. 5. 1. CHAP. I. 1. PETER an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Paraphrase 1. Simon an Apostle of Jesus Christ and by him surnamed Peter to the Jews that have receiv'd the faith of Christ and are dispersed and so journ in Pontus c. called the Asian dispersion see note on Joh. 7. d. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and note a sprinkling of the blood of Jesus Christ Grace unto you and peace be multiplied Paraphrase 2. Who according to the good pleasure and purpose and decree of God to rescue a remnant of the Jewes out of the common deluge of sin and destruction are by the word preached and miracles wrought by the Apostles the means used by the holy Ghost to convert men to Christianity brought to this blessed state to obey Christ and to be in covenant with him who signed it with the effusion of his blood and thereby enabled and obliged us to perform the condition of it I salute you all in the Lord and wish you all increase of all Evangelical blessings and of all prosperity 3. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Paraphrase 3. Blessed be the name of that eternal God the God and Father of Jesus Christ who is our Lord who out of his infinite mercy to frail sinful mortal men hath by raising Christ from the dead and setting him at his right hand and by the blessed consequents of that given us grounds and matter of hope and cheerfull assurance 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate designed to you believers as to his sons begun here and to be compleated to you in heaven now reserved for you and when it is bestowed sure to remain to you to all eternity 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ which he hath promised to shew forth in defending of believers that we may be partakers of that famous deliverance so oft spoken of in the Gospel see note on Mat. 10. h. 24. g. Luk. 13. b. Rom. 13. c. 2 Thess 1. b. which is now within few years ready to appear v. 7. 6. Wherein ye greatly rejoice though now for a season if need be ye are in heavinesse through manifold temptations Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions or though for the present ye are permitted by his divine wisdome to be exercised and saddened with variety of afflictions 7. That the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Paraphrase 7. That the trial of your faith by sufferings being a thing that tenâs much more to your advantage then the trial of gold doth to the advantage of gold because gold is apt to be worn out and perish see v. 18. even after it is tried in the fire and found to be good whereas your faith approving it self to God shall âât perish and so hath the advantage may prove successful to the obtaining for you approbation and honour and glory at the final day oââoom and the like here at this other day of Christ's coming to destroy your persecuters and to give you an honourable ââcerniââe deliverance ver 5. see ver 13. and ch 4. 13. and note on 2 Thess 1. b. 8. Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of glory Paraphrase 8. Whom though you do not know by face you yet love on whom though you see him not you yet believe and so doing rejoice with that joy that cannot be expressed by you nor valued sufficiently by others 9. Receiving the end of your faith even the salvation of your souls Paraphrase 9. And shall suddenly receive the crown and reward of your faith an eminent deliverance here when they that have fallen off shall perish by that means by which they meant to preserve themselves and eternal salvation hereafter 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you Paraphrase 10. Of which deliverance see note on Rom. 13. c. many of the antient prophets that prophesied of the remnant of the Jews that should be saved or escape out of the common infidelity that is embrace the Gospel covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus which were types of what is now approaching 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Paraphrase 11. Not knowing perfectly to what point of time it was or what age it should be of which their prophecies were ultimately to be understood concerning the sufferings and afflictions which should befalââââst and the Church or the body of Christ that is Christians and after them the resurrection both of him and them and the visible deliverances out of them and destructions on their enemies see Dan. 9. 22 c. 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into Paraphrase 12. Which prophets received revelations also that the things which they spake of were to be eminently fulfilled not in their own but after-times even the times of the Gospel called by them
the wildernesse and nothing to gird it to him but as Elias again a pâice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
so perfectly all one with temptation that as a learned man hath observed the Aethiopick Interpreter of the New Testament in stead of scandall puts a word that signifies temptation and the same that in the Lords prayer is put for temptation In this sense is that of the eye and foot offending us Mat. 5. 29. 18. 8. Mar. 9. 47. that is when mans eye or any other member of his body proves a snare to him an inlet to temptation A third sort of places there are that referre to the third mention'd acception of the word as it signifies a stumbling block so when the word stone is joyned with it or the Greek word which signifies stumbling So Rom. 9. 33. Christ is called a stumbling block a rock of offence that is an occasion of fall or sin in many and consequently of increasing their condemnation as he saith if he had not come c. they had not had sin that is had not been so great sinners had not been guilty of the great sin unbelief and crucifying of Christ So 1 Pet. 2. 8. Christ is called a stone of stumbling rock of offence at which to stumble is to be disobedient to Christ so again 1 Cor. 8. 9. stumbling block to the weak and so v. 13. To this may belong that other place 1 Joh. 2. 10. where that phrase there is no scandall in him seems to signifie falls not into those sins that ignorant men or uncharitable who are said in the Antithesis v. 11. to walk in the dark are subject unto By this brief view will appear the severall acceptions and notions of this word in all the places of the New Testament As for the blessednesse which is here attributed to those which are not scandalized at Christ discouraged or gall'd by the persecutions which befall Christ and his followers this is here superadded by him to the other parts of the Character given him in the Prophets purposely in consideration of Johns present condition now being in prison which might occasion some doubts to his Disciples whether Christ whose forerunner he was were indeed the Messias or no. V. 9. More then a Prophet There were saith Maimonides among the Jewes eleven degrees of Prophecy of which saith he only Nine were of true genuine Prophecy or properly so called the other two being sublime transcendent sorts somewhat more excellent then ordinary Prophecy One of these he there defines to be that which comes on the man without dream or exâasie the speaking by the Holy Ghost Of this sort was John the Baptist who was clearly told by the Father Mat. 3. 17. Joh. 1. 33. and by the descent of the Spirit of God and accordingly proclaim'd as clearly to others that Christ was the lamb of God c. so farre that he is said to speak only as a witnesse not as a Prophet Joh. 1. 7. In this respect it is that he is called by so many other styles The voice of one crying Mar. 1. 3. a proclaimer a herald v. 4. a messenger of Gods v. 2. ãâã ãâã ãâã ãâã ãâã a great illustrious person Lu. 1. 15. and one filled with the Holy Ghost and by way of excellence the prophet of the most high v. 76. bât never simply a Prophet unlesse it be Lu. 7. 28. where yet the words may be best rendred thus that no prophet borne of a woman is greater then John the Baptist where Baptist not Prophet is his only title and therefore in the 11th verse of this Chapter the word Prophet is left out of the expression only a comparison made betwixt him and all the Prophets and so Lu. 16. 16. where 't is said that the prophets continued till John not including him in that number but referring him to the higher classis of a forerunner of Christ or a preacher of the Gospel for so it followeâ From that time the kingdome of God that is Christianity is preached and to the same sense it is that here he is said to be one or somewhat ãâã ãâã ãâã ãâã ãâã superior to a prophet viz. in respect of the clearnesse of Gods shewing Christ to him and his revealing him to others pointing at him ãâã ãâã ãâã ãâã ãâã behold But yet because this office of forerunner was the office of Disciples see Mat. 26. 18. and consequently John was only a Disciple and Messenger imployed by Christ therefore being compared with the Apostles who were to be rulers of the Church it is here said that the least of them is greater then he designed to a more honourable imployment V. 10. Before thy face That which is here before thy face is in Malachy c. 3. 1. before my face and so theâeby it appears that Christ here referred to in the thy is there all one with God the Father or yet farther that the face of God signifying often his coming or his presence and sending before his face sending an harbinger or forerunner in a journey Luke 9. 52. this coming of Christ into the world is the coming of God himself this presence of his on the earth the presence of God himself and so the ãâã ãâã ãâã ãâã ãâã or covering of the Arke noting the presence of God appears to have been meant as a type of Christ Rom. 3. 25. V. 12. Suffereth violence ãâã ãâã ãâã ãâã ãâã notes a thing being taken by one that hath no legall acknowledg'd right to it ãâã ãâã ãâã ãâã ãâã saith Hesychius it is taken and violently possess'd ãâã ãâã ãâã ãâã ãâã signifying ãâã ãâã ãâã ãâã ãâã saith Phavorinus injustice by over-ruling power Thus when the people of Israel were forbidden to goe up to Sinai their going up thither is in the Greek express'd by ãâã ãâã ãâã ãâã ãâã Exod. 19. 24. Thus in the Talmud Two men had an inheritance equally divided betwixt them and one of them carried his own part away and his fellows too therefore they called him ãâã ãâã ãâã ãâã ãâã the son of violence a violent dealer the very ãâã ãâã ãâã ãâã ãâã here Thus the kingdom of Heaven being as an Inheritance provided for all Jews and Gentiles and the Jews being in a manner the elder brother the Gospel being first by appointment preach'd to them the chief cities thereof Corazin Bethsaida and Capernaum nay Jerusalem it self have not been so careful to look after it especially the principal persons among them Doctors and High-Priests c. but continue to contradict and oppose it and then the multitudes and meaner sort of the Jewes the people which say the Doctors know not the Law and are accursed and those that dwelt in Idumaea Tyre and Sidon see cap 12 15. compared with Mar. 3. 8. and of Galilee so despised by the Pharisees that they said proverbially no good thing comes out from thence and besides them the Publicanes and Sinners that carry all away and proportionably are called here ãâã ãâã ãâã ãâã ãâã violent persons and the Gospel which primarily and as 't
there shall be a performance of those things which were told her from the Lord. Paraphrase 45. Thy beliefe v. 38 of that message which the Angel delivered unto thee from God v. 28. and 36. shall never be repented of by thee for it shall certainly be performed in every particular exactly 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoiced in God my âaviour Paraphrase 46 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God saying All the faculties of my soule my affections and my rationall faculty have all reason to blesse and praise the name of God 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed Paraphrase 48. For he hath done an honour the greatest that was ever done to any to me the unworthiest of all his servants In which respect all posterities shall look upon me as the happiest person the most highly dignified by God of any 49. For he that is mighty hath done to me great things and holy is his name Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination his name be blessed for it 50. And his mercy is on them that fear him from generation to generation Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly from time to time to all eternity 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured that they are opposed and confounded by him 52. He hath put down the mighty from their seates and exalted them of low degree Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist and to advance the humble person though of never so low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away Paraphrase 53. The poor that calls to him is replenisht by him and the rich man that trusts in his wealth is often brought to beggery 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers to Abraham and to his seed for ever Paraphrase 54 55. He hath now perform'd his promise to Abraham and to his seed hath exhibited to them the Jewes and all the believing world that great promised mercy and so made a provision for them which shall never fail sent the Messias the Saviour of the world so long expected a mercy that shall never be taken away from us 56. And Mary abode with her about three moneths and returned to her own house 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewn great mercy upon her and they rejoiced with her Paraphrase 58. God had shewn a miracle of mercy to her in giving her a child thus in her old age and when she had been barren so long 59. And it came to passe that on the eight day they came to circumcise the child and they called him Zacharias after the name of his father Paraphrase 59. on the eighth day whereon it was the custome to circumcise children and to give them names the kindred and neighbours met to that purpose and they intended to call him by his fathers name Zachary 60. And his mother answered and said Not so but he shall be called John Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God and not from her husband who was now dumb and so had been ever since the Angel spake to him v. 22. see Titus Bâstrensis p. 771. B. 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signes to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was opened immediatly and his tongue loosed and he spake and praised God Paraphrase 64. and his tongue restored to him as before 65. And fear came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill-countrey of Judaea Paraphrase 65. And great astonishment and reverence 66. And all they that heard them laid them up in their hearts saying What manner of child shall this be and the hand of the Lord was with him Paraphrase 66. Certainly this child will prove some notable person And God in a speciall manner was present to him to assist and prosper him 67. And his father Zacharias was filled with the holy Ghost and note n prophecyed saying Paraphrase 67. And Zachary by especiall motion of the Spirit of God coming on him sung this hymne 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people Paraphrase 68. hath performed his promise often mentioned see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31. of visiting and bringing Israel out of Aegypt in this spirituall as formerly he did by way of temporall deliverance and by the Christ the Messias now to be born hath 69. And hath raised up an note o horne of salvation for us in the house of his servant David Paraphrase 69. a King a Ruler and eminent deliverer for his people and although the kingdome be not a secular one yet is he to be borne of Davids family 70. As he spake by the mouth of his holy prophets which have been since note p the world began 71. That we should be saved from our enemies and from the hands of all that hate us 72. To performe the mercy promised to our fathers and to remember his holy covenant Paraphrase 72. the promises made to our fathers wherein not only they but especially their seed was concerned Gen. 22. 16. 73. The oath which he sware to our father Abraham 74. That he would note q grant unto us that we being delivered out of the hands of our enemies might serve him note r without fear 75. In holinesse and righteousnesse before him all the days of our life Paraphrase 74 75. give us power ability grace that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man and cheerfully and constantly persevere therein 76. And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his wayes Paraphrase 76. And this John shall be a prophet of God foretelling judgments on the nations if they repent not speedily or rather of an higher ranke pointing out Christ see Mat. 11. note d. and as his forerunner by the preaching of
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
yet because of his importunity he will rise and give him as many as he needs Paraphrase 8. if respect of friendship will not work upon him yet his coming without bashfulnesse at such a time of night which is an argument of his reall want and of his confidence in him to whom he comes will certainly make him 9. And I say unto you Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Paraphrase 9. And the same effect let me tell you will your constancy and earnestnesse in prayer to God have upon him 10. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Paraphrase 10. For no child or friend of God's ever misseth to receive from him what he thus asketh 11. If a son shall ask bread of any of you that is a father will he give him a stone or if he ask a fish will he for a fish give him a serpent 12. Or if he shall ask an egge will he offer him a scorpion 13. If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy Spirit to them that ask him Paraphrase 11 12 13. There is no feare that God should deny such petitions or give his children any hurtfull thing when they ask that which is good for them And though many things which men aske be not such yet his Spirit and the assistances of that are so certainly so that they will never be denied to them that aske them of the Father 14. And he was casting out a devil and it was dumb and it came to passe that when the devil was gone out the dumb spake and the people wondred Paraphrase 14. And the disease which that devil inflicted on the man deprived him of speech and he cast out the devil and restored the man to his speech again 15. But some of them said He casteth out devils through Beelzebub the chief of the devils Paraphrase 15. But some perswaded themselves v. 17. that all his power was from Beelzebub Mat. 9. 34. and 12. 24. and that he having power of all inferior devils enabled him to cast them out 16. And others tempting him sought of him a signe from heaven Paraphrase 16. Others to make triall of his power desired him to shew them some miracles or tokens of Gods sending him some voice from heaven or the like 17. But he knowing their thoughts said unto them Every kingdome divided against it self is brought to desolation and an house divided against an house falleth Paraphrase 17. To the former of them those that thought he used the devils power to cast out devils he used these arguments of conviction and to the latter his answer is set down Mat. 12. 39. and here ver 29. c. 18. If Satan also be divided against himself how shall his kingdome stand because ye say that I cast out devils through Beelzebub Paraphrase 18. If there be a division among the evil spirits and one devil set himself against another their kingdome cannot long endure For though its possible for the advancing of the devils kingdome one instrument of his may undoe that which another hath done which is not a division but a politick union and conjunction in the same project yet for one to oppose and violently to eject the other see Mar. 1. 25. and to doe his utmost to cast him and his kingdome out of the world this is a division which cannot be imagined among those that are of a conspiracy but only betwixt enemies bent to ruine one another Mat. 12. 27. g. 19. And if I by Beelzebub cast out devils by whom doe your sons cast them out therefore shall they be your judges Paraphrase 19. that which is done by them before your eyes will be an argument of conviction against you 20. But if I with the finger of God cast out devils no doubt the kingdome of God is come upon you Paraphrase 20. But if by the power and spirit Mat. 12. 28 of God it be that I cast out devils then as the miracles of Moses confest by the Magicians to be done by the finger of God Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage So is this a certain argument that I am now sent by God to redeem you if you will believe on me 21. When a strong man armed keepeth his palace his goods are in peace Paraphrase 21. The devil will not be cast out of his possessions unlesse some person arm'd by the power of God superiour to what the devil is possest with come and conquer him 22. But when a stronger then he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoiles Paraphrase 22. And therefore my casting out devils is an argument that I come with that power greater then any the devil hath and conquer and disarme him and give all that follow me the benefits of that victory to be distributed among them 23. He that is not with me is against me and he that gathereth not with me scattereth Paraphrase 23. T is proverbially said He that is c. and therefore he that doth not assist but cast out Satan must be resolved to be an enemy of his and not to operate by power from him See Mat. 12. 30. and Mar. 9. 40. 24. When the unclean spirit is gone out of a man he walketh through drie places seeking rest and finding none he saith I will return unto my house whence I came out Paraphrase 24. But to you that have received such miracles of mercy particularly that of casting out devils and made no use of them I shall adde this parable When c. see Mat. 12. 43. 25. And when he cometh he findeth it swept and garnished 26. Then goeth he and taketh to him seven other spirits more wicked them himself and they enter in and dwell there and the last state of that man is worse then the first 27. And it came to passe as he spake these things a certain woman of the company lift up her voice and said unto him Blessed is the womb that bare thee and the paps which thou hast sucked Paraphrase 27. And about this time his mother and brethren came to speak with him and one came and told him so Mat. 12. 47. and upon mention of his mother a woman there present said aloud 28. But he said Yea rather blessed are they that hear the word of God and keep it Paraphrase 28. But he said Whosoever shall hear and obey the the word of God is to me as dear as mother or brethren Mat. 12. 49 50. and indeed that blessednesse of being an obedient faithfull servant of God is farre greater then this other of having been the person of whose womb Christ is born abstracted or separated
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
come Paraphrase 34. whither I goe ch 13. v. 33. 35. Then said the Jewes among themselves Whither will he goe that we shall not find him will he goe unto note d the dispersed among the Gentiles and teach the Gentiles Paraphrase 35. to the Hellenists will he preach among the Jewes in Europe whose chief city was Alexandria 36. What manner of saying is this that he saith Ye shall seek me and shall not find me and where I am thither ye cannot come Paraphrase 36. What is the meaning of that speech 37. In the last day that great day of note e the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Paraphrase 37. On the last day of the feast of tabernacles which was a day of solemn assembly see note on ch 19. d. and on which it was the manner of the Jewes to poure out water solemnly on the altar Jesus on that occasion proclaimed aloud 38. He that believeth on me as the Scripture hath said note f out of his belly shall flow rivers of living water Paraphrase 38. It shall be ' with him according to what is said Isa 58. 11. He shall be like a spring of water whose water by conduits shall from within break forth in great abundance that is being filled with the Spirit of Christ shall not be able to contain but break forth into all Christian actions and preach the Gospel with all zeal 39. But this spake he of the Spirit which they that believe on him should receive for the holy Ghost was not yet given because that Jesus was not yet glorified Paraphrase 39. This saying of Christ belonged to the descent of the Holy Ghost Act. 2. see note on Act. 1. a. and 23. a. which was to be after his ascension and not before 40. Many of the people therefore when they heard this saying said Of a truth this is the prophet Paraphrase 40. that Prophet that Moses foretold us of though that he should be the Messias they did not all resolve 41. Others said This is the Christ But some said Shall Christ come out of Galilee Paraphrase 41. very Messias 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the town of Bethleem where David was Paraphrase 42. David's parents dwelt 43. So there was a division among the people because of him 44. And some of them would have taken him but no man laid hands on him Paraphrase 44. And some of the officers sent v. 32. 45. Then came the officers to the chief priests and Pharisees and they said unto them Why have ye not brought him Paraphrase 45. the ministers of the Sanhedrim sent by them to apprehend him back again without having done it 46. The officers answered Never man spake as this man 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees believed on him Paraphrase 48. Have any of the Sanhedrim or the more famous learned men believed on him 49. But note g this people who knoweth not the Law are cursed Paraphrase 49. But this rout which have never studied the law are apt to run into all giddinesse and follow any false teacher 50. Nicodemus saith unto them He that came to Jesus by night being one of them Paraphrase 50. Nicodemus one of the Sanhedrim he that was afraid to come to Jesus in the day time but came in the night chap 3. 1. said unto them 51. Doth our law judge any man before it hear him and know what he doth Paraphrase 51. This is too hasty a prejudice against him in all reason you ought to hear what he can say for himself and what any can witnesse against him Our law proceeds not against any before we have examined him and taken cognizance of his matter 52. They answered and said unto him Art thou also of Galilee Search and look for out note h of Galilee ariseth no prophet Paraphrase 52. Art thou who art one of the Sanhedrim a follower or favourer of this Galilean Examine all times you shall never find that Galilee hath brought forth a prophet see ch 1. 46. 53. note i And every man went unto his own house Paraphrase 53. And they dissolved the assembly or court and departed Annotations on S. JOHN Chap. VII V. 4. Be known openly The word ãâã ãâã ãâã ãâã ãâã in the New Testament hath divers significations First it signifies ãâã ãâã ãâã ãâã ãâã saith Hesychius boldnesse confidence fearlesnesse of danger So Joh. 11. 54. ãâã ãâã ãâã ãâã ãâã to goe about fearlesly So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness or fearlesness when they are called before secular tribunals And so ãâã ãâã ãâã ãâã ãâã in two places of the Acts ch 13. 46. where in opposition to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã of the Jewes their virulency contradiction and railing against Paul and Barnabas 't is said that they ãâã ãâã ãâã ãâã ãâã spake boldly and confidently that speech of the greatest danger that brought all the harred and persecution of the Jewes upon them we depart to the Gentiles So ch 26. 26. I speak ãâã ãâã ãâã ãâã ãâã with confidence and courage to Agrippa who knows of these things though Festus doe not So Eph. 6. 20. and 1 Thess 2. 2. Secondly it signifies freeness or liberty of speaking saying what a man will so Act. 2. 29. Let me speak ãâã ãâã ãâã ãâã ãâã freely without any restraint of the Patriarch David and distinctly Elocution such as is promised them Mat 10. 19. Act. 4. 13. for there it is the gift that they prayed for and which discriminated them from other illiterate men and came upon them by the Spirit as had been promised Mat. 10. 19. So 2 Cor. 7. 4. Great is my ãâã ãâã ãâã ãâã ãâã freeness in speaking largely in their commendation express'd by the ãâã ãâã ãâã ãâã ãâã following Great is my glorying of you so Heb. 4. 16. Let us come to the throne of Grace ãâã ãâã ãâã ãâã ãâã with freenesse to declare all our wants and requests to God So Philem. 8. haveing in or through Christ ãâã ãâã ãâã ãâã ãâã great liberty or freeness of speech to say or to command him what is fit So 1 Joh. 2. 28. ãâã ãâã ãâã ãâã ãâã we may have freeness of accesse to him ãâã ãâã ãâã ãâã ãâã and not be turn'd with shame from him or as guilty persons be ashamed to meet him So again c. 3. 21. If our heart condemn us not we have ãâã ãâã ãâã ãâã ãâã partly confidence toward God in the first notion of not fearing any danger from him and partly in this latter of praying freely to him asking him what we will as the next words explain it Whatsoever we aske we receive And so again in this latter
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the ãâã ãâã ãâã ãâã ãâã attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
and the scripture is fulfilled of one of them that though he be so near to me as to be entertained daily at my table with me yet he will do me all the mischief he can 19. Now I tell you before it come that when it is come to passe ye may believe that I am he Paraphrase 19. This I tell you now see note on Mat. 23. k. by way of prediction that when my suffering comes and may be apt to make you waver in your belief of me your knowing that I foretold you it may assure you that I know things to come and the secret purposes of mens hearts before they shew themselves in act and from thence conclude that I am the searcher of all hearts and withall that I am the Messias to whom those prophecies belong 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Paraphrase 20. As for the offices of duty and task and humility which I assigne you v. 14. and now exemplifie them to you in my self you shall not want the comfort and reward of them For you shall be considered by me and so shall the reception and entertainment that men shall give to you as I my self am by my Father 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Paraphrase 21. At this time as he spake these words Jesus was much troubled not onely in apprehension of the approaching danger but especially he was grieved to think of it that any disciple of his should be so wicked and so unhappy and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them 22. Then the disciples looked one on another doubting of whom he spake Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany and not being able to guesse who it should be 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved Paraphrase 23. And John to whom Christ was very kind the writer of this Gospel was placed next to him at the supper 24. Simon Peter therefore beckned to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it Paraphrase 25. lying next to him with his head in Jesus bosome v. 23. 26. Jesus answered He it is to whom I shall give note c a sop when I have dipped it And when he had dipped it he gave it to Judas Iscariot the son of Simon Paraphrase 26. He it is to whom I shall give the next piece of bread which I shall take out of the dish or platter and having given him that mark to know him by he presently puts his hand into the dish and takes out a piece of bread and gives it to Judas Iscariot 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly Paraphrase 27. And upon his receiving that piece of bread together with Christs telling him distinctly of it and of the horriblenesse of the sin and danger Mar. 14. 21. and his not yet relenting the devil entred into him more forcibly then before v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes see the paraphrase on Luk. 22. 3 4. which Jesus knowing said to him accordingly What thou doest do quickly intimating that he was now hastning to do it 28. Now no man at the table knew for what intent he spake this unto him Paraphrase 28. This speech they that were at meat with him understood not unlesse perhaps John to whom he had given the token v. 26. 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor Paraphrase 29. See note on Mar. 14. c. 30. He then having received the sop went immediately out and it was night 31. Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him Paraphrase 31. Now is the time come for Christ to suffer and rise and return back to heaven by which means God shall receive glory in him and consequently shall glorifie him immediately 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Paraphrase 32. Raise him from the dead and exalt him to more power and dignity by reason of this his humiliation And this shall be done presently 33. Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say to you Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent I am now within a very little time to part from you 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another Paraphrase 34. And being now to take my last leave I give you this special new command that from the manner and degree of my love to you express'd in venturing nay losing my life for you ye also learn and practise the same degree of loving one another that is that all Christians abound one toward another in all charity and venture their lives for the good of others especially for the propagating the Gospel doing good to the souls of other men 35. By this shall all men know that ye are my disciples if ye have love one to another Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions and religions your living together in the strictest bands of love 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Paraphrase 36. Peter not yet knowing what he meant ver 33. asketh him whither he meant to go that they should not be able to follow him Jesus answers him that though he could not yet he should ere long follow him that the very death which Christ should now suffer should be his lot hereafter 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake Paraphrase 37. venture hazard 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow till thou hast denied me thrice Paraphrase 38. As valiantly and resolutely as now thou promisest me this I foresee of thee that before the morning watch or second cockcrowing see note on Mar. 13. b. that is
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
To the inward that speech of Christ John 7. 38. seems to pertain He that believeth on me out of his belly shall flow rivers of living waters where the belly denoting the heart or inward part of the man the flowing of the living water from thence denotes some effects of the holy Spirits descent upon and in the hearts of believers the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost ver 39. This he spake of the Spirit which they which believe on him should receive ãâã ãâã ãâã ãâã ãâã for as yet the holy Ghost was not among or upon them because Jesus was not yet glorified Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men which upon the descent of the holy Ghost upon the Apostles should be powred upon the Christian world convey'd by the preaching baptizing confirming and other ministery of the Apostles their farther instructing them in the Gospel which is therefore elsewhere call'd ãâã ãâã ãâã ãâã ãâã the ministration of the Spirit or means of communicating it to believers What this inward gift is appears in severall places wisdome ch 6. 3. knowledge 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit joyned with his word enaâling humble sincere Christians for the duties of Christian life which are required of them called the renewing of the holy Spirit and joyned as here to the Laver of regeneration Tit. 3. 5. and so the earnest of the Spirit in our hearts 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those ãâã ãâã ãâã ãâã ãâã gifts of tongues of healing c. And those are evidently called the ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost Acts 10. 45. and that was there powred upon the Gentiles of Cornelius's family immediately on their receiving the faith even before Baptisme And to these belongs another promise of Christ Mar. 16. 17. These signes shall follow those that believe They shall take up serpents c. Now for the resolving of the Quaere what sort of gift it is which is here meant the surest way will be not so to define of either as to exclude the other but to comprehend both under this phrase not that both and every branch of each should be powred on each believer but that they all should be scatter'd among them the inward by Baptisme or Confirmation signed on all and the outward bestow'd on some of them to testifie to all the truth and excellency of the Gospel and to fit and prepare some persons for sacred imployments not all the outward again upon each on whom the outward were bestow'd but some on one some on another the gift of tongues to one of healing to a second of prophesying to a third and they that had most or the highest degrees of these are call'd ãâã ãâã ãâã ãâã ãâã full of the Spirit see chap. 6. Note b. and note on Eph. 1. c. V. 42. Fellowship The word ãâã ãâã ãâã ãâã ãâã is to be rendred as from the verb ãâã ãâã ãâã ãâã ãâã not communion but communication by that meaning distribution liberality effusion or participation by which any are made partakers of some gift spirituall or temporall such as here beneficence to the poor c. Thus in Simplicius on Aristot Phys l. 1. describing magnanimous men ãâã ãâã ãâã ãâã ãâã they are saith he content with a little and distribute or communicate readily of that which they have And in Lucian ãâã ãâã ãâã ãâã ãâã communicating to the poorer sort of what they have and again ãâã ãâã ãâã ãâã ãâã will he envy him that communicates and gives Where it signifies liberality or giving to the poor Thus is almes-giving defined by the Arabians communicatio in miseriis Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders ãâã ãâã ãâã ãâã ãâã Mysteriorum communicationem Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication not from Communion as that is now used for the Sacrament à communicatione orationis conventus omnis sancti commercii relegatio a banishing from participation of all prayer assembly and sacred commerce and not onely of the Sacrament so as the word be compounded like exlex without any change of the termination In this notion is the word generally used in Scripture for liberality or some kind of distributing or dispensing to others So here ãâã ãâã ãâã ãâã ãâã continuing in liberality and breaking of bread and prayers where as ãâã ãâã ãâã ãâã ãâã signifies publick prayers and ãâã ãâã ãâã ãâã ãâã the breaking of bread in the administration of the Sacrament so ãâã ãâã ãâã ãâã ãâã is the peoples bringing and presenting of the bread and wine and the fruits of the earth for the acknowledging God the Creator of all part of it to be eaten in commemoration of Christs sacrifice and the rest to be distributed among the poor ver 44. Whereupon ãâã ãâã ãâã ãâã ãâã in Hesychius and Phavorinus for which the copies read corruptly ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã to offer or present From which Glossaries these explications also of the word are to be had ãâã ãâã ãâã ãâã ãâã to distribute or dispense ãâã ãâã ãâã ãâã ãâã participation of the holy mysteries ãâã ãâã ãâã ãâã ãâã to partake ãâã ãâã ãâã ãâã ãâã c. They are said to communicate who distribute to one another and they that partake and receive from one another whether friendship or knowledge Whence it appears 1. that the word signifies both to distribute and to receive to make others partake and to be partaker 2 ly that it is appliable to friendship or societie no otherwise then to knowledge or any thing else Thus Rom. 15. 26. ãâã ãâã ãâã ãâã ãâã is to make a contribution So 2 Corinth 8. 4. ãâã ãâã ãâã ãâã ãâã charity and communication of administration that is liberality toward the saints So ãâã ãâã ãâã ãâã ãâã 2 Corinth 9. 13. liberality of distribution so ãâã ãâã ãâã ãâã ãâã Phil. 1. 5. liberality toward the preaching or propagating the Gospel So Hebr. 13. 16. where 't is joyned with ãâã ãâã ãâã ãâã ãâã beneficence as 1 Tim. 1. 18. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã distributive and communicative are all one so Philem. 6. ãâã ãâã ãâã ãâã ãâã is his liberality to the poor by which the bowels of the saints are refresh'd ver 7. flowing from his faith From this notion of the word ãâã ãâã ãâã ãâã ãâã as it strictly signifies liberality toward the poor may be fetch'd the sense of that Article in the Creed ãâã ãâã ãâã ãâã ãâã the communication or liberality of the saints to note this great liberality here mentioned of the first converts to Christianity in the Apostles time see Philo of the ãâã ãâã ãâã ãâã ãâã in Aegypt in Euseb Hist l.
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What ãâã ãâã ãâã ãâã ãâã the law of sin here signifies is discernible by the phrase immediately foregoing ãâã ãâã ãâã ãâã ãâã c. the law of ãâã spirit of life by Jesus Christ which unquestionably signifies ãâ¦ã then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact ãâã ãâã ãâã ãâã ãâã The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel ãâã ãâã ãâã ãâã ãâã say they hath mortified This those two antients presse in opposition to some ãâã ãâã ãâã ãâã ãâã evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. ãâã ãâã ãâã ãâã ãâã that which hath power to take away sin and Theophyl p. 66. ãâã ãâã ãâã ãâã ãâã an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact ãâã ãâã ãâã ãâã ãâã to the power and tyranny of it V. 3. The flesh ãâã ãâã ãâã ãâã ãâã the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the ãâã ãâã ãâã ãâã ãâã notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the ãâã ãâã ãâã ãâã ãâã minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but ãâã ãâã ãâã ãâã ãâã through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word ãâã ãâã ãâã ãâã ãâã is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from ãâã ãâã ãâã ãâã ãâã meet or right as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã an ordinance or decree are from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã being pleased or thinking good It is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâx Nâturae the law of Nature as on the other side Dâ Chrys ãâã ãâã ãâã ãâã ãâã of custome comprehends the law of Nature under that style Fourthly by the use of the word ãâã ãâã ãâã ãâã ãâã in the New Testament as Ephes 2. 3. ãâã ãâã ãâã ãâã ãâã children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâd and ver 3. among whom we all we Romans from whom he wrote ãâã ãâã ãâã ãâã ãâã sometime conversed ãâã ãâã ãâã ãâã ãâã as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called ãâã ãâã ãâã ãâã ãâã âain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word ãâã ãâã ãâã ãâã ãâã where having enlarged on the signification of it in Philosophy he adds ãâã ãâã ãâã ãâã ãâã but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that ãâã ãâã ãâã ãâã ãâã beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew ãâã ãâã ãâã ãâã ãâã signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by ãâã ãâã ãâã ãâã ãâã and once by ãâã ãâã ãâã ãâã ãâã Jos 20. 7. From hence it seems to be that ãâã ãâã ãâã ãâã ãâã here being the literal rendring of one notion of the Hebrew ãâã ãâã ãâã ãâã ãâã is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or ãâã ãâã ãâã ãâã ãâã our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may âeast and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as âimon the Magician is said to have contended with â âeter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the ãâã pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the âpirit is the same â and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be ãâã any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâe conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclââ another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
accordingly it is that he hath by his Apostles see note on 1 Pet. 3. e. preached the Gospel and in it all kind of good news to you Gentiles as well as to the Jewes 18. For through him we both have an accesse by one Spirit unto the Father Paraphrase 18. For by the covenant made in him we have both admission afforded us and confidence to approach to God as to our father having the Spirit of Christ to intercede for us both Jewes and Gentiles 19. Now therefore ye are no more strangers and foreiners but fellow-citizens with the note b saints and of the houshold of God 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Paraphrase 19 20. And so now ye are no longer foreiners as the Gentiles were wont to be called by the Jewes but taken to be fellow-citizens with the Jewes and members of Gods family that is received into the Church into the number of believers added to that building of which Christ was the corner-stone and the Apostles and Prophets joyned to him as the foundation built thereon 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. Paraphrase 21. On whom all Christians being built and Jewes Gentiles how distant soever formerly united now and knit together are thereby enabled to continue in that unity and make up one Christian Church to adore and worship God together 22. In whom you also are builded together for an habitation of God through the Spirit Paraphrase 22. Being also by Christ thus united that he may come and reside among you by communication of all those benigne influences which flow down to your Church from the Spirit of Christ Annotations on the Epistle to the Ephesians Chap. III. V. 14. Middle wall of partition We have oft spoken of the Gentile Proselytes the second sort of which those of the Gates which were not circumcised were by the Jewes so farre accounted unclean according to the Law that they were not permitted to come into that court of the Temple called holy where the Jewes were So it is charged upon them as a fault Ezek. 44. 7. that they had brought into Gods sanctuary strangers c. and Act. 21. 28. on Paul that he brought Greeks into the Temple The Proselytes of righteousness indeed those that had undertaken the whole Law which were circumcised c. they were admitted with the Jewes into the inner court but these other onely into the outer court called the court of the Gentiles and the unclean in which respect it is that the Temple is called the house of prayer to or for all nations Mar. 11. 17. because in that court the Gentiles were admitted to pray In the second Temple these courts were divided one from the other by a little sept of stone three cubits high called saith Josephus by the Hebrews ãâã ãâã ãâã ãâã ãâã and by the Greeks ãâã ãâã ãâã ãâã ãâã by the author of the book of Maccabees 1 Mac. 9. 54. ãâã ãâã ãâã ãâã ãâã the wall of the inner court of the sanctuary which Alcimus there commanded to be taken down On this wall was written in many places ãâã ãâã ãâã ãâã ãâã that no alien might go within The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus ãâã ãâã ãâã ãâã ãâã that no alien might enter into that court of the sanctuary which was inclosed with the sept so ãâã ãâã ãâã ãâã ãâã signifies a court enclosed So again l. 15. c. ult in the description of the Temple builâ by Herod there is mention of ãâã ãâã ãâã ãâã ãâã a sept which incompassed the ãâã ãâã ãâã ãâã ãâã or court whereon there was a prohibition ãâã ãâã ãâã ãâã ãâã that any of another nation should enter This is called by him ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã a partition of stone or a sept of a stone-partition the word ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã an oake primarily then any kind of tree being ãâã ãâã ãâã ãâã ãâã a partition the word that is here used made of timber and vulgarly used for any kind of partition though here of stone as a leaden ink-horn or a silver box among us This doth Gorionides affirm to have been a silver wall betwixt the Sanctuary and the porch with a golden doore in it but this I suppose not that the masse of the wall was silver or of the doore gold but that they were silver'd and gilt over on the upper post of which saith he there was a golden sword of twelve pounds of gold on which were written these words ãâã ãâã ãâã ãâã ãâã A stranger that comes neer shall die That this is it which is here called most expresly ãâã ãâã ãâã ãâã ãâã the middle-wall of partition there is no question and this Christ is said to take down by making the Jewes and Gentiles for the future without any discrimination one sheepfold under one Christ To this sept and prohibition of entring as it stood among the Jewes that of Ecclesiasticus 19. 29. seemeth to referre where the man of the house is said to turn the stranger out of doores as out of the Sanctuary or inner court ãâã ãâã ãâã ãâã ãâã Goe out stranger from the presence of glory that is as strangers were commanded to go out of the Temple where was the schechina or appearing of God which is ordinarily called ãâã ãâã ãâã ãâã ãâã glory V. 19. Saints That ãâã ãâã ãâã ãâã ãâã saints here signifie the Jewes will appear by the opposition to ãâã ãâã ãâã ãâã ãâã strangers before for in respect of the Jewes it was that they were called strangers they being the only people of God before and now the Gentiles that were but ãâã ãâã ãâã ãâã ãâã strangers vulgarly known by that name being received in to be ãâã ãâã ãâã ãâã ãâã fellow-citizens with whom why with the same to whom they were strangers that is the Jewes Thus doth Procopius interpret it in Isa p. 683. who accordingly calls the Jewes ãâã ãâã ãâã ãâã ãâã the nation made up of the holy fathers which saying of his gives the reason of this phrase why the Jewes are called ãâã ãâã ãâã ãâã ãâã holy viz. in respect to the Patriarchs Abraham c. who were truly ãâã ãâã ãâã ãâã ãâã saints to whom the promises were made to the participation of which the Gentiles are now called CHAP. III. 1. FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles Paraphrase 1. Hereupon I Paul as an Apostle so at this time a prisoner also of Jesus Christ who am persecuted for this one thing because I preach to the Gentiles and according to the doctrine of Christ vindicate the liberty of the Gentile converts and the no-necessity of circumcision to them see
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as ãâã ãâã ãâã ãâã ãâã signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâesse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What ãâã ãâã ãâã ãâã ãâã he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words ãâã ãâã ãâã ãâã ãâã this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the ãâã ãâã ãâã ãâã ãâã his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled ãâã ãâã ãâã ãâã ãâã he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of ãâã ãâã ãâã ãâã ãâã is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that ãâã ãâã ãâã ãâã ãâã flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the ãâã ãâã ãâã ãâã ãâã v. 7. are one by ãâã ãâã ãâã ãâã ãâã they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If ãâã ãâã ãâã ãâã ãâã are one had signified no more but agree in one testimonie v. 7. is it
Ib. The seven spirits There is some question what is here meant by the ãâã ãâã ãâã ãâã ãâã seven spirits Some interpret them to be the holy Ghost in respect of the seven graces of that Spirit some the several operations of God's providence which they conceive to be mentioned ch 5. 12. and noted by the seven eyes Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land but ãâã ãâã ãâã ãâã ãâã 'T is more reasonable to understand the Angels by them saith Andreas Caesariensis So Clemens Alexandrinus Strom. 6. ãâã ãâã ãâã ãâã ãâã there are seven which have the chiefest power the first-begotten princes of the Angels where the ãâã ãâã ãâã ãâã ãâã first-born princes is sure taken from Dan. 10. 13. where the Hebrew reads ãâã ãâã ãâã ãâã ãâã the chief princes of which Michael is there said to be one or of the first So Tobit 12. 15. Seven holy Angels which present the prayers of the Saints And there appears no reason why the seven eyes in Zachary and here chap. 5. 6. interpreted the seven spirits of God should not be the Angels of God the same that stood before God chap. 8. 2. as here they are before his throne it being ordinary for the Officers employed by persons to be called eyes These seven Spirits we find again ch 4. 5. where in reference to the number of the lamps on the candlestick in the Sanctuary they are called seven lamps And they there seem to referre to the seven deacons in the Church of Jerusalem God being before likened to the Bishop and the Saints to the 24 Elders And if it be thought strange that John should pray for Grace and Peace from the Angels which here he seems to doe from the seven Spirits I answer first that these and the like words Peace be to or with you are but a form of greeting or salutation which includes in it all good wishes of the things mentioned but not a solemn praier to those persons named in the form This may appear by Christ's taking leave of his Disciples Joh. 14. 27. where he tels them he leaves peace with them and gives his peace to them that is he takes his leave of them greets them at parting and bids them not be troubled at it nor affrighted adding that he gives it to them not as the world gives it that is he greets them heartily and affectionately and in doing so doth more then in the world is wont to be done by such salutations Men are wont to use these words Peace be to you c. formally and by way of civility but oft doe not wish it when they say it and can never doe any more then wish or pray for it but Christ bestowes it by wishing it Where first Christ uses this greeting and yet doth not pray to his Father in doing so but actually bestows it and saith he gives it them nay the men of the world are said to give it though not as Christ doth Both which note a difference betwixt such salutations and praiers But then secondly supposing it a praier yet the action of praier being not address'd to the seven spirits whether immediately or terminatively there can be no inconvenience from thence to define the spirits to be Angels For 't is certain that the Angels are used by God as instruments to conveigh his mercies to us and the word Peace as the Hebrew ãâã ãâã ãâã ãâã ãâã in salutations especially signifies all kind of mercies all prosperity and then those mercies come from the Angels immediately though originally from God And accordingly Jacob in blessing Joseph's sons having mentioned God before whom his fathers did walk the God which had fed him all his life Gen. 48. 15. adds ver 16. the Angel which redeemed me from all evil that is the Angel by whom as by an instrument or servant God had done this for him and which had so often appeared to him blesse the lads c. where though he praies not to the Angel but to God yet he may and doth pray that God would continue to use the Angel's service in blessing the lads which he had used in blessing him And if it be farther objected that these spirits here are named before Christ and therefore must not be Angels I answer first that the order of setting down is no note of dignity or priority in the Scripture In these benedictions the Lord Jesus is generally named before God the Father And secondly if the spirits should signifie the various operations of the Divine providence as some or the graces of the Spirit as others would have them signifie this inconvenience will also hold against either of those that they should be named before the second person in the Trinity and a farther inconvenience also that grace should be said to come from graces or from operations or that any thing but persons God or Angels should have to doe in conveighing grace and peace unto us But then thirdly the reason why the mention of Christ is left to the last place is evident First because the Angels being God's attendants are accordingly joyned with him not as one equal with another but as servants following the Master And secondly because there was more to be said of Christ then the bare naming him as appears v. 5 6 7. which made it more convenient to reserve his mention to the last place in which that might most commodiously be spoken V. 6. Kings and priests This phrase ãâã ãâã ãâã ãâã ãâã is taken out of the Jerusalem Targum Exod. 19. 6. There the Hebrew reads ãâã ãâã ãâã ãâã ãâã a kingdome of priests but that Targum reads ãâã ãâã ãâã ãâã ãâã Kings and priests and the Septuagint ãâã ãâã ãâã ãâã ãâã a royal priesthood From the Septuagint S. Peter 1 Pet. 2. 9. reads ãâã ãâã ãâã ãâã ãâã a royal priesthood writing to the Jewes of that dispersion which had the Septuagints translation in their hands and S. John here and ch 5. 10. ãâã ãâã ãâã ãâã ãâã Kings and Priests in respect of those Jewes again who had that Targum in their hands also And the meaning of both the phrases is to be conceived the same agreeing with the first notation of the Hebrew phrase a kingdome of priests that is a nation not going on in the waies or customes of other people but populus alius a several distinct people as the Targum reads it v. 5. consecrated as it were and set a part for the service of God as the Priests office is to wait upon God's service continually Such were the Jewes to be by God's command and by their entring into covenant with God Exod. 19. 6. And such must the society of Christians be now with Christ who requires them to perform these offices of Devotion and that in publick assemblies instituted for that turn not only at some few set feasts or times but continually morning and
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 fâllaciously 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 ãâã ãâã ãâã ãâã ãâã for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. ãâã ãâã ãâã ãâã ãâã of or concerning those that have the Spirit so ãâã ãâã ãâã ãâã ãâã the spiritual clearly signâfies c. 14. 37. being joyned with ãâã ãâã ãâã ãâã ãâã prophet and so it is express'd to signify here v 3. where ãâã ãâã ãâã ãâã ãâã speaking in or by the Spirit is set as an instance of the ãâã ãâã ãâã ãâã ãâã the spiritual and 't is but a mistake to render it spiritual things the Greek ãâã ãâã ãâã ãâã ãâã belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the manifestation of the Spirit the Spirit of God manifesting it self hereby to
capable of being heightned and changed to the better by Christs reformation it was not ãâã ãâã ãâã ãâã ãâã faultless v. 7. and therefore when God designs to reform it he doth it ãâã ãâã ãâã ãâã ãâã v. 8. complaining of the defects of it and incompetency toward the end And then this New Covenant which was to be introduced in stead of it is set off and illustrated by the opposition to it But this is the Covenant which I will make with the house of Israel after those daies or in the latter daies that is at the coming of the Messias saith the Lord c. which as it is evidently a notation of the Second Covenant betwixt God and the whole Christian Church and so sufficiently removed from this of New Light so can it not be applied to any peculiar gift of Prophecy of Preaching c. appropriated to some men but must have such a notation as will be common to the whole house of Israel in the Antitype that is to all Christian professors not only the Saints of God for with all such is the Covenant made in this gracious manner though many of them doe not perform their parts the condition of it for otherwise they could not be said to count the blood of it an unholy thing Heb. 10. 29. The plain meaning of the words is that it is a most gracious Covenant that God now meant to make with Christians and the graciousness of it was to consist not only in the abundant mercy and pardon for sin which there would be afforded v. 12. above what the Mosaical purgations and other observances could pretend to but especially in the agreeableness of the precepts to the mind of man to the humane rational soul there should be no need of taking such pains as among the Jews was taken to instruct men in the multitude of observances required of them which yet under Moses was absolutely necessary because the things commanded were such as unless they had been known to be commanded by a Divine Law-giver and to that end frequently inculcated to that people no man would have discerned himself obliged to perform but the duties now required by God of inward purity not of external circumcision and purifications were of their own nature able to approve themselves to a rational creature as most excellent and most eligible written as it were in every mans own heart if he would be patient to consult them there And then as this can no way be applied to New Light save as that signifies the light which Christ brought with him when he came into the world to inlighten every man viz. the constant establish'd duties of Christian life universally revealed by Christ's preaching and promulgating this Second Covenant so it belongs not to any extraordinary way of revealing or expounding this Covenant or any part or branch thereof there being no need of that after Christ had so plainly revealed it and commanded his Apostles to preach it over the world but onely to the agreeableness to the humane soul of that which was already revealed the matter of this Covenant The same also is the importance of the former words v. 10. I will give my laws into their minds and I will write them on their hearts that is The Laws which shall now be given the Christian Church as God's Covenant with them shall be laws of spiritual internal obedience for the regulating and subduing and mortifying of their affections impressed and inscribed on their hearts which must now be kept pure as the fountain from which all actions spring whereas the former Mosaical ordinances reached onely to the flesh or outward members and by that means did not conduce much either to inward or outward purity of the heart or actions § 9. Another sort of places there are which more immediately belong to the second branch of the pretension and that which is more frequently pressed the privilege that the Saints have by being such of understanding much more of the Will of God then any other can pretend to doe And a first ground is that of Joh. 7. 17. If any man will doe his that is God's will he shall know c. How little this place doth favour the pretenders of New light will presently appear 1. By considering what it is that here it is said that the pious man or the doer of his Fathers will shall know viz. whether the doctrine which Christ preacheth be of God or no. This was not matter of new Revelation but the doctrine which Christ had already revealed and published to the world and so could want no New light to make it known nay for the passing judgment of that doctrine thus revealed by Christ whether it were agreeable to the Will and sent by the appointment of the Father he had given them sufficient means to proceed and conclude regularly there was no need of any extraordinary discerning Spirit the Miracles which he did in the presence of all and the Voice from heaven at his Baptisme gave full authority to all that he said were matter of abundant conviction to all pious men that it was the good pleasure of God which he now taught and there was nothing more wanting to beget belief but hearts duly qualified with piety and humility which was necessary to render them a subactum sâlum a soil in which good seed being skilfully sown might take root and bring forth plentifully And that is the importance of the former part of the verse ãâã ãâã ãâã ãâã ãâã if any man will or take pleasure see Mat. 27. Note g. to doe his will the character of the pious man of that preparation of the heart which was required of fit men to a chearful entertainment of Christ's doctrine when it was already convincingly revealed to them Which indeed is but proportionable to what Hierocles and the Philosophers were wont to say of the necessitie of curing and purging the Eye before it would be able to behold a bright or illustrious object meaning the depositing of prejudices and prepossessions and passions and prides but especially of all habits of sin which while they are upon the soul are the blinding of it permit not practical truths especially those of an higher fourm such as those of Christ's requiring the purity of the Eye and Heart to have any admission with them according to that of Aristotle that as those which are of raw and unruly affections when they are taught Moral precepts ãâã ãâã ãâã ãâã ãâã say them by road but believe not a word of them so the habit and custome of any vice is ãâã ãâã ãâã ãâã ãâã corruptive of principles makes men begin to question or not to understand those practical dictates which humane nature and common notions had furnished them with This advantage indeed very considerable toward the understanding of truths already revealed Humility and Piety hath above Pride and Impiety but as those that take themselves to be the onely
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called ãâã ãâã ãâã ãâã ãâã Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that ãâã ãâã ãâã ãâã ãâã is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to ãâã ãâã ãâã ãâã ãâã and so renders ãâã ãâã ãâã ãâã ãâã as it is ordinarly used for ãâã ãâã ãâã ãâã ãâã to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary ãâã ãâã ãâã ãâã ãâã gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
here first named though the ãâã ãâã ãâã ãâã ãâã was last by way of ãâã ãâã ãâã ãâã ãâã in other places frequently observable See Note on chap. 7. b. CHAP. XIV 1. AT that time Herod the Tetrarch heard of the fame of Jesus 2. And said unto his servants This is John the Baptist he is risen from the dead and therefore mighty works doe shew forth themselves in him Paraphrase 2. though John the Baptist when he lived did no such miracles yet being put to death and God thinking fit to raise him from death again 't is reasonable to expect that God will assist him with a miraculous power to assure men that he was sent from God his rising from the dead is so strange a thing that it must needs be attended with other miracles 3. For Herod had laid hold on John and bound him and put him in prison for Herodias sake his brother Philips wife 4. For John said unto him It is not lawful for thee to have her 5. And when he would haâe put him to death he feared the multitude because they counted him as a prophet Paraphrase 5. a Prophet oâ of somewhat a higher rank more then a Prophet c. 11. 9. 6. But when Herods birth-day was kept the daughter of Herodias daunced before them and pleased Herod Paraphrase 6. Mar. 6. note b 7. Whereupon he promised with an oath to give her whatsoever she would aske 8. And she being before note a instructed of her mother said Give me here John Baptist's head in a charger Paraphrase 8. upon the advice impulsion instigation of her mother with whom she consulted what she should ask 9. And the King note b was sorry neverthelesse for the oaths sake and them which sate with him at meat he commanded it to be given her Paraphrase 9. This petition was very unacceptable to Herod yet because he had sworn and that it might not appear a levity or inconstancy to those that were at the feast with him when he made the oath he gave appointment it should be so 10. And he sent and beheaded John in the prison 11. And his head was brought in a charger and given to the damosell and she brought it to her mother 12. And his disciples came and took up the body and buried it and went and told Jesus Paraphrase 12. And John's disciples took care of his burial and that being done came to Jesus whose forerunner John was and told him what had befaln John and probably continued with him as his disciples 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities Paraphrase 13. that the same might not befall him before he had fulfilled his office for which he was sent see c. 12. 15. he departed by ship from thence taking none but his Disciples with him and went to a place which was not inhabited and when the people heard whither he was gone they took a compasle by land and came to him thither 14. And Jesus went forth and saw a great multitude and was moved with compassion toward them and he healed their sick Paraphrase 14. was so kind as not to conceale himself from them any longer but came to them and when he was come 15. And when it was evening his Disciples came to him saying This is a desert place and the time is now past send the multitudes away that they may goe into the villages and buy themselves victuals Paraphrase 15. the time of evening when every one gets him to his Inne and provides for his supper is already past 16. But Jesus said unto them They need not depart give ye them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitudes to sit down on the grasse and took the five loaves and the two fishes and looking up to heaven he note c blessed and brake and gave the loaves to his Disciples and the Disciples to the multitude Paraphrase 19. he appointed the Apostles Mar. 6. 39. to dispose them meal-wise on grasse-plats there 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children Paraphrase 21. not counting 22. And straightway Jesus constrained his Disciples to get into a ship and to goe before him unto the other side while he sent the multitudes away Paraphrase 22. Upon this the multitudes designing to take him and proclaim him King John 6. 15. he presently sent his Disciples before him by sea to the wildernesse Mar. 6. 32. which was on the same side with Bethsaida and Capernâum whither it seems they went Joh. 6. 17. that so he might quietly dismisse the multitude 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening note d was come he was there alone 24. But the ship was now in the midst of the sea âossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea Paraphrase 25. towards the morning 26. And when the Disciples saw him walking on the sea they were troubled saying It is a spirit and they cryed out for feare Paraphrase 26. Some spirit or phantastick shape that seems there to walke bodily 27. But straightway Jesus spake unto them saying Be of good cheer It is I be not afraid 28. And Peter answered him and said Lord if it be thou bid me come unto thee on the water Paraphrase 28. Give me thy commission and then I know I safely may 29. And he said Come And when Peter was come down out of the ship he walked on the water to goe to Jesus 30. But when he saw the wind boysterous he was afraid and beginning to sink he cryed saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Paraphrase 31. why did thy minde stand divided flote between faith and diffidence why didst thou stagger why didst thou distrust my power when I had bid thee come to me 32 And when they were come into the ship the winde ceased Paraphrase 32. Christ and Peter 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the son of God Paraphrase 33. the rest of his Disciples came every one of them and adored him and acknowledged his omnipotence 34. And when they were gone over they came into the land of note e Gennesaret Paraphrase 34. Cinnereth Deut. 3. 35. And when the men of that place had knowledge of him they sent out into all that countrey round about and brought unto him all that were diseased
disciples asked him saying Why then say the Scribes that note a Elias must first come Paraphrase 10. And upon the contemplation of what here they had seen and heard these three disciples asked him saying If this be true that was said by Moses and Elias in the mount concerning the approach of the great and dreadfull day for the destroying of Gods enemies and rescuing his faithfull servants Then what is the meaning of that which the Doctors generally teach that Elias must come before that great and dreadfull day of the Lord and the rising of the sun of righteousnesse with healing in his wings to them that fear Gods name Mal. 4. 2 5. 11. And Jesus answered and said unto them Elias truly shall first come and note b restore all things Paraphrase 11. 'T is truly observed by them from Malachi that Elias is first to come and to do his office of restoring and returning the Jewes to repentance see Mar. 9. 12. to preach repentance and so prepare for this famous coming 12. But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise also shall the son of man suffer of them Paraphrase 12. But I say unto you that it is another person that is prophecyed of under the name of Elias which cometh and that person is come and gone already but not acknowledged by the principall men of the Jews but despised by them and put to death by Herod and so Christ himselfe shall also be before this great day that now ye heare of 13. Then the Disciples understood that he spake to them of John the Baptist 14. And when they were come to the multitudes there came unto him a certain man kneeling down to him and saying 15. Lord have mercy on my son for he is note c lunatick and sore vexed for oft-times he falleth into the fire and oft into the water Paraphrase 15. the changes of the moon have such a power on him that at such times the divell v. 18. or water whichsoever is next 16. And I brought him to thy disciples and they could not cure him Paraphrase 16. those disciples of thine that stayed beneath when thou wert retired 17. Then Jesus answered and said O faithlesse and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me Paraphrase 17. Upon this Jesus rebuked those disciples accused them of infidelity and perversnesse that when he had been with them so long given them power to heale diseases and cast out devills and in some cases prescribed prayer and fasting v. 21. as the means of doing it they now neglected that means and so were not able to cast out this devill this impotency of theirs therefore was very culpable and so here charged upon them by Christ and having done he calls for the lunatick to be brought to him 18. And Jesus rebuked the devill and he departed out of him and the childe was cured from that very hour Paraphrase 18. And when he came Jesus commanded and child that evill spirit that brought that disease upon him and the devill and the disease departed from him together 19. Then came the Disciples to Jesus apart and said Why could not we cast him out 20. And Jesus said unto them because of your unbeleife for verily I say unto you If ye have faith as a grain of mustard seed ye shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be unpossible to you Paraphrase 20. I have given you the power of doing all miracles and directed you to the means which ye are to use in the doing them and if you did sincerely beleive though in never so weak a degree the things that I have said to you and obeyed and practised accordingly ye should by me be enabled to doe any thing that is most impossible among men as even to remove a mountain out of the place by speaking to it which is literally affirmed to have been done by the gift of miracles or any thing else as strange and as difficult as that 21. Howbeit this kinde goeth not out but by prayer and fasting Paraphrase 21. Now that which ye fail'd in was this that ye used not fasting and prayer to this purpose for that is the method that must be used to the ejecting of this sort of diseases and of devils viz. great intention of devotion joyned with faith and if that be not used it will not goe out and your not using that means was a want of faith in you v. 20. 22. And while they abode in Galilee Jesus said unto them the son of man shall be note d betrayed into the hands of men 23. And they shall kill him and the third day he shall be raised again And they were exceeding sorry Paraphrase 22 23. Jesus kept himself as private as he could Mar. 9. 30. telling his disciples the reason of his doing so because having done so many miracles among them and wrought so little effect upon them as that he foresaw he should soon be put to death by them he thought it not yet seasonable to doe any more till by the addition of his resurrection from death he should be more likely to be received and beleived on by them See note on c. 8. b. 24. And when they were come to Capernaum they that received note e tribute money came to Peter and said Doth not your master pay tribute Paraphrase 24. The tribute that every Jew yeerly paid to the Temple to the value of fifteen pence 25. He saith Yes And when they were come into the house Jesus prevented him saying What thinkest thou Simon of whom doe the Kings of the earth take custome or tribute of their note f own children or of strangers Paraphrase 25. And when they were retired into the house and Peter was a musing within himself about this businesse of paying or not paying the tribute-money and was about to ask Jesus concerning it Jesus prevented and asked his opinion From whom saith he doe all kind of Kings exact tribute or head-money so the Syriack renders it from those of their own family their own children c. or from other folkes only 26. Peter saith unto him Of strangers Jesus saith unto him Then are the children free Paraphrase 26. Never of those of their own houshold Jesus replyed Then this tribute which is paid to God for his Temple belongs not to me who am his Son nor to you who are now domesticks of his 27. Notwithstanding lest we should offend them Goe thou to the sea and cast an hook and take the fish that first comes up and when thou hast opened his mouth thou shalt find a piece of money take that and give unto them for me and thee Paraphrase 27. make them beleive and say that I contemn the temple or despise the authority that requires it
of all things which God hath spoken by the mouth of all his prophets c. and so saith OEcumenius ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã for all things to come to an end But 't is also certain that this word hath another signification belonging to it to restore or reduce So Acts 1. 7. when the Disciples demand of Christ ãâã ãâã ãâã ãâã ãâã Dost thou at this time restore or reduce the kingdome to Israel that kingdome which was prophesied of that in the Messias's time the saints of the most high should take the kingdome and possesse the kingdome for ever even for ever and ever Dan. 7. 18. Christs answer is that they were not to know the times and seasons but be fitted for the ministery by descent of the Holy Ghost and preach the Gospel over all Judaea and Samaria c. and by that time Christ had said Mat. 10. 23. that the son of man should come that is should really perform that which was meant by those Prophecies which they conceived to signifie his illustrious delivering and redeeming of Israel Luke 24. 21. and in that of Acts 1. 7. of his restoring the kingdome to Israel And so for this place in S. Matthew it must be observed that Mal. 4. 6. where Elias's coming is foretold 't is there added in the Septuagint in stead of ãâã ãâã ãâã ãâã ãâã he shall turn the hearts of the fathers not to but with the children ãâã ãâã ãâã ãâã ãâã the word here used he shall reduce or restore the heart c. And 't is evident that this place referres to that though it repeat not the remainder of that verse but only ãâã ãâã ãâã ãâã ãâã in stead of it And doing so it must then signifie John Baptists preaching of repentance which is the signification of ãâã ãâã ãâã ãâã ãâã and the importance of that verse in Malachy and by that means converting them to the faith of Christ that is by his preaching endeavouring though not very succesfully to doe so This then being the meaning of that Prophecy in Malachy of a spiritual restoring bringing them to repentance or preaching the doctrine of repentance to the Jews they understood it in a more carnal sense of restoring them to their splendid state again which they enjoyed before their captivities and late conquest of the Romans over them Thus is the word used by Origen against Celsus of the Jewes ãâã ãâã ãâã ãâã ãâã We affirm confidently that they shall not be restored and Christ acknowledging the Prophecy gives it the right interpretation and shewes how 't was fulfilled in John Baptist V. 15. Lunatick The word ãâã ãâã ãâã ãâã ãâã here coming from ãâã ãâã ãâã ãâã ãâã the moone is directly parallel to the English Lunatick from Luna the Moon also Yet some mistake hath arisen from thus rendring of it For the English word Lunacy and Lunatick is vulgarly taken to signifie a mad man and nothing else to wit that species of madnesse which comes on men at such a set time toward the full of the moon as ordinarily 't is observable in those that have any intervals But here it is apparent by the nature of the disaffection and the effects of it falling into the fire and water c. that it was not any madnesse that this mans son was affected with but a plain Epilepsy or falling-sicknesse which farther appears by the relation of this same story made by S. Luke c. 9. 39. where 't is said that the spirit taketh him ãâã ãâã ãâã ãâã ãâã of which Epilepsy is compounded and presently he cries ãâã ãâã ãâã ãâã ãâã and it agitates shakes boyles within him and thereby causeth him as the boyling of a pot to foam at mouth and hardly departeth from him that is costs him an horrible pain in coming to himself again as in the Epilepsy 't is observed and ãâã ãâã ãâã ãâã ãâã shakes him shrewdly works a great weaknesse on all his faculties All clear and evident symptomes of an Epilepsy Now the reason why this is here express'd by ãâã ãâã ãâã ãâã ãâã is because this disease being in the head as well as madnesse is the Moon hath the same influence on one as on the other And generally the changes of the Moon affect those that are subject to this disease and cast them into fits of it Now whereas it is said here in the 18 th verse that Christ rebuked him and the Devil went out of him nothing this person to be possess'd with the Devil and so Luke 9. 32. the spirit takes him and 42 the devil threw him down cast him into a fit and again Jesus rebuked the unclean spirit The clear meaning of all this is that as in those dayes it was ordinary for the Devil to have power over mens bodies and having so to exercise it in bringing diseases upon them see Note on c. 10. a. so it was here the Devil that possess'd him cast him into frequent fits of Epilepsy of which there was no way of curing him but by casting out the Devil See Note on Joh. 7. b. This will generally be observable in all the daemoniacks which appear to be by the Devil that possesseth them brought into some disease or other And so when men are by the Censures of the Apostles delivered up unto Satan 't is said to be ãâã ãâã ãâã ãâã ãâã to the destruction of the flesh that is to the bringing some sore disease upon them V. 22. Betrayed Some difference there is betwixt ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã tradere and prodere the latter is ordinarily taken for treachery falsenesse to him whose part we take whether by going over to the enemies part or betraying secrets but the former is somewhat more not only to reveal those things to the enemy that may be hurtful to the friend but to deliver him master captain friend fort into the enemies hand who desires to have him and mischief him So in * Athenaeus l. 5. of Quintus Oppius ãâã ãâã ãâã ãâã ãâã a prisoner delivered up to custody So Psal 88. 8. ãâã ãâã ãâã ãâã ãâã I was imprisoned and went not forth And this is it that is peculiarly affirm'd of Christ here and in other places he shall be delivered into the hands of men and of sinners the Roman souldiers and Mat. 26. 3. he shall be deliver'd to be crucified And therefore although the English word Traytor is originally all one with the Latine traditor and so to betray with ãâã ãâã ãâã ãâã ãâã here yet because the ordinary use of the word is for revealing of secrets or advantages c. and is not thought peculiarly to denote that to which the Greek here belongs of delivering into the enemies hand It was therefore most reasonable to render it in this phrase not so subject by custome to mistake to deliver up V. 24. Tribute-money The ãâã ãâã ãâã ãâã ãâã signifies two drachmes The word ãâã ãâã ãâã
as many other things of Jeremies are which makes the Jews say that the spirit of Jeremy rested on Zachary which is the reason that 't is here cited as Jeremies and not as Zacharies See note on Heb. 8. a. 10. And gave them for the Potters field as the Lord appointed me 11. And Jesus stood before the governour and the governour asked him saying Art thou the King of the Jews And Jesus said unto him Thou sayest Paraphrase 11. And Jesus was brought to the bar and examined whether he were the Messias so long expected by that people and he answered Yes I am 12. And when he was accused of the chiefe priests and elders he answered nothing Paraphrase 12. And to all the accusations sent in against him by the Sanhedrim whether by a written bill of theirs or by some attorney instructed by them themselves coming not in Joh. 18. 28. he made no kind of reply 13. Then saith Pilate unto him Hearest thou not how many things they witness against thee Paraphrase 13. Dost thou not think fit to make apology for thy self hearing what charges are sent in by the Sanhedrim and those sufficiently testified against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Paraphrase 14. All this would not move Christ to make any apology or plea for himself at which Pilate extremely wondred 15. Now at that feast the governour was note d wont to release unto the people a prisoner whom they would Paraphrase 15. Now this being the time of the yearly passover a solemn feast of the Jews 't was customary with the Procurator to gratifie the Jews by pardoning some prisoner of that nation and that it might be the greater obligation to them to give them liberty to choose whom they pleased by votes of the people 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said unto them Whom will yee that I release unto you Barabbas or Jesus which is called Christ Paraphrase 17 Which by many is taken to be the Messias 18. For he knew that for envie they had delivered him Paraphrase 18. That which moved him to make this proposal was because he knew 't was matter of malice in some great persons among them wherein the multitude of the people were not concerned that Christ was thus persecuted and so that the multitude might probably be pleased to have him released 19 When he was set down on the judgement seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him Paraphrase 19. And this he would have been very glad of because when he was on the bench his wife sent him a message how she had been much troubled in a dream and by those terrors incited to stop him from giving sentence of death against Jesus 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus Paraphrase 20. But they of the Sanhedrim prevailed with the multitude that they should make choice of Barabbas and by cry and clamour require Jesus to be put to death 21. Then the Governour answered and said unto them Whether of the twain will ye that I release unto you they said Barabbas Paraphrase 21. do you choose to have released or pardoned according to that custom v. 15. 22. Pilate said unto them What shall I do then with Jesus which is called Christ They all said unto him Let him be crucified Paraphrase 22. The whole multitude instigated by the Sanhedrim cried out v. 23. 23. And the Governour said Why what evil hath he done But they cried out the more saying Let him be crucified Paraphrase 23. But the more Pilate seemed to believe him guiltless the more violent were they in their clamours that he should be put to death 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Paraphrase 24. When Pilate discerned this that his expressing his opinion of Christs innocence did not at all allay the peoples violence but that contrariwise it made them ready to mutine put them into a rage and distemper he solemnly called for water and in the presence of them all washt his hands desirous thereby to free himself of all guilt in doing any thing in this matter and said I will be guiltless it shall or let the whole matter lye upon you 25. Then answered all the people and said His blood be on us and on our children Paraphrase 25. And the whole people cried out let it be so what ever guilt there is in putting him to death let it lye upon us and our posterity 26. Then released he Barabbas unto them and when he had scourged Jesus he delivered him to be crucified Paraphrase 26. though he had intended to inflict no other punishment on Christ but that of scourging Lu. 23. 16 22. and therefore it appears Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion v. 16. nay after the scourging he was very industrions to have saved his life v. 4 8 12. and Mat. 23. 24. scourging is the punishment of some that were not killed yet upon this importunity of the people which he did not think fit to resist to that of scourging he superadded the sentence of death crucifixion also which was wont to have scourging preparative to it see note on Lu. 23. b. 27. Then the souldiers of the governour took Jesus into the common hall and gathered unto him the whole band of souldiers Paraphrase 27. The whole band that guarded the Temple came and surrounded him as a guard to a malefactor 28. And they stripped him and put on him a scarlet robe Paraphrase 28. robe of state such as persons of honour wear in publick assemblies 29. And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews Paraphrase 29. And to make him somewhat which might look like a crown they took thorns and platted them into that form and put it on his head and in stead of a scepter in his hand they gave him a reed and made him hold it in his right hand in a kind of state 30. And they spit upon him and took the reed and smote him on the head 31. And after that they had mocked him they took the robe off from him and put his own raiment on him and led him away to crucifie him Paraphrase 30 31. And having thus dealt with him as a Mock-King and derided him long enough that way they then toouÌ the reed out of his hands and spit upon him and smote him on the head and
took off the robe of state and put his own cloaths on him again by this ceremony signifying the dethroning him from his pretended kingdom and then carried him to the place of crucifixion 32. And as they came out they found a man of Cyrene Simon by name him they compelled to note e bear his cross Paraphrase 32. they lighted on Simon of Cyrene whether as a favourer of Christ or as one which casually past by at that time see Mar. 15. 21. and him either without consideration who it was or else particularly as a favourer of Christ and so by the Jews instigation they prest as usually they did men to bear burthens see note on c. 5. s forcing him to carry the Cross after him Lu. 23 26. to the place of crucifying 33. And when they were come unto a place called Golgotha that is to say A place of a scull 34. They gave him vineger to drink mingled with note f gall and when he had tasted thereof he would not drink Paraphrase 34. bitter poysonous ingredients to hasten death 35. And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophet They parted my garments among them and upon my vesture did they cast lots Paraphrase 35. And they that fastned him to the Cross the Executioners stripped him and then divided his garments all but the inner garment into four parts and took every man one but the inner having no scam in it they rent not asunder but cast lots for it 36. And sitting down they watched him there 37. And set up over his head his accusation written This is Jesus the King of the Jews Paraphrase 37. Indictment or crime pretended for which he was crucified see note on Mar. 15. b. 38. Then were there two thieves crucified with him one on the right hand and another on the left 39. And they that passed by reviled him wagging their heads Paraphrase 39. in words and gestures expressed scorn and detestation against him 40. And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the son of God come down from the cross Paraphrase 40. You that said you could destroy the Temple of Jerusalem which he did not but spake of the death of his body which he said he would raise up again in three days 41. Likewise also the chief priests mocking him with the Scribes and Elders said Paraphrase 41. those of the Sanhedrim that were there derided him and said 42. He saved others himself he cannot save If he be the king of Israel let him now come down from the cross and we will believe him Paraphrase 42 He pretended to do miracles in curing of the blind c. why can he not now deliver himself If he be the Messias prophecied of among the Jews let him now free himself from death and then we shall have some inducement to believe him 43. He trusted in God Let him deliver him now if he note g will have him for he said I am the son of God Paraphrase 43. if he have any special favour unto him and will own him as he pretended to be his son 44. The note h thieves also which were crucified with him cast the same in his teeth Paraphrase 44. And one of the thieves that was crucified with him spake to the same purpose Lu. 23. 39. but the other found fault with him for it 45. Now from the sixth hour there was darkness over all the land until the ninth hour Paraphrase 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun and consequently darkness over all Palaestine and far beyond over other parts 46. And about the ninth hour Jesus cried with a loud voice saying Eli Eli lama sabacthani that is to say My God my God why hast thou forsaken me Paraphrase 46. reciting in Syriack the 22 Psalm or some part of it by that testifying that he was the Messias for whom that Psalm was indited and in whom 't was all fulfilled and he began at the beginning of the Psalm those words which being translated signifie 47. Some of them that stood there when they heard that said This man calleth for Elias Paraphrase 47. And some that heard the word Eli but little else conceived ridiculously that he had mentioned Elias's name and called him to come unto him and rescue him and this was generally whispered and talkt about among them 48. And straightway one of them ran and took a spunge and filled it with vineger and put it on a reed and gave him to drink 49. The rest said Let be let us see whether Elias will come to save him 50. Jesus when he had cried again with a loud voice yeelded up the ghost Paraphrase 50. Again Jesus said aloud Father into thy hands I commend my spirit Lu. 23. 46. and with those words he gave up the ghost 51. And behold the vaile of the Temple was rent in twain from the top to the bottom and the note i earth did quake and the rocks rent Paraphrase 51. And behold the wall or partition made of stone which covered or vâiled the sanctuary from the court where the people assembled or else that covered the Holy of holyes from the Sanctuary See note on Lu. 23. d. 52. And the graves were opened and may bodies of Saints which slept arose 53. And came out of the graves after his resurrection and went into the holy city and appeared unto many Paraphrase 52 53. many bodies of pious men which had been dead arose out of their graves and after his resurrection they also went into the city of Jerusalem and were there seen and known by many 54. Now when the Centurion and they that were with him watching Jesus saw the earthquake and those things which were done they feared greatly saying Truly this was the son of God Paraphrase 54. Captain of the Roman guards and the souldiers 55. And many women were there beholding a far off which followed Jesus from Galilee ministring unto him Paraphrase 55. had followed and gone along in Jesus's company ever since he came out of Galilee to provide diet and necessaries for him 56. Among which was Mary Magdalen and Mary the mother of James and Joses and the mother of Zebedee's children Paraphrase 56. Salome Mar. 15. 40. the mother of James and John his disciples 57. When the even was come there came a rich man of note k Arimathea named Joseph who also himself was Jesus disciple Paraphrase 57. had embraced the faith of Christ 58. He went to Pilate and begged the body of Jesus then Pilate commanded the body to be delivered 59. And when Joseph had taken the body he wrapped it in a clean linen cloth 60. And laid it in his own new Tomb which he had hewn out of the rock and he rolled a great stone to the dore of the sepulchre and departed Paraphrase 60.
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is here in an unusual sense and signifies the ripeness of the fruit that which Lu. 8. 14. is ãâã ãâã ãâã ãâã ãâã to bring to perfection for so the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies to be entire perfect complete is by the Septuagint rendred ãâã ãâã ãâã ãâã ãâã Isa 38. 13. because when fruit is ripe it doth as it were deliver it self to the gatherer V. 37. Storm of wind ãâã ãâã ãâã ãâã ãâã is defined by Hesychius ãâã ãâã ãâã ãâã ãâã 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
and told them Elias verily cometh first and restoreth all things and how it is written of the son of man that he must suffer many things and be set at nought 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Paraphrase 12 13. And he answered them saying It is no doubt prophecied of Elias Mal. 4. 5. that he should come before the great and terrible day of the Lord that is the destruction of the Jewes on purpose to convert and deliver them from it v. 6. But let me tell you John Baptist is this Elias and he ye know is come already as well as I and they have used him as Ahab used Elias when he was here on earth stood out obdurate against all his threats And as they have done with him so shall they deale with me persecute despise and put me to death according to the predictions of the old prophets concerning the Messiah and as was intimated by John Baptist in those words of his Behold the Lamb of God that taketh away the sinnes of the world meaning that I should beare your punishments as a lamb be sacrificed and slain by and for you See Mat. 17. 11 12. 14. And when he came to his disciples he saw a great multitude about them and the Scribes questioning with them 15. And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16. And he asked the Scribes What question ye with them Paraphrase 16. About what doe you question the disciples ver 14. 17. And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit Paraphrase 17. a disease which when it is upon him takes away his speech an Epilepsy Lu. 9. 39. and hearing v. 25. 18. And wheresoever he taketh him he note b teareth him and he foameth and gnasheth with his teeth and pineth away and I spake to thy disciples that they should cast him out and they could not 19. He answereth him and saith O faithlesse generation how long shall I be with you how long shall I suffer you bring him unto me Paraphrase 19. He said to his disciples or In his answer to the man he said to his disciples See Mat. 17. 17. 20. And they brought him unto him and when he saw him streightway the spirit tare note c him and he fell on the ground and wallowed foaming Paraphrase 20. put him into a fit 21. And he asked his father How long is it agoe since this came unto him And he said Of a child 22. And oft-times it hath cast him into the fire and into the waters to destroy him but if thou canst doe any thing have compassion on us and help us Paraphrase 22. so as to endanger his life 23. And Jesus said unto him If thou canst beleive all things are possible to him that beleiveth Paraphrase 23. If thou canst beleive me to be able to doe it thou mayest then be capable of this miracle For 24. And straightway the father of the child cryed out and said with teares Lord I beleive help thou mine unbeleif Paraphrase 24. and whatever degree of faith is wanting in me I beseech thee to pardon and repair it in me 25. When Jesus saw that the people came running together he rebuked the foule spirit saying unto him Thou dumb and deaf spirit I charge thee come out of him and enter no more into him Paraphrase 25. commanded the devil that inflicted that disease saying Thou evil spirit which afflictest this person so sorely that he can neither speak nor hear 26. And the spirit cryed and rent him sore and came out of him and he was as one dead insomuch that many said He is dead Paraphrase 26. And he fell into a sore fit of Epilepsy and therewith was forever freed of the disease 27. But Jesus took him by the hand and lifted him up and he arose Paraphrase 27. recovered 28. And when he was come into the house his disciples asked him privately note d Why could not we cast him out Paraphrase 28. His disciples thinking verily that they were not able to cure this disease asked in private what the reason was 29. And he said unto them This kind can come forth by nothing but by prayer and fasting Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed and their not using that means which they ought to have used was it that made them not able to doe it and that was the culpable omission which he reprehended in them v. 19. See Mat. 17. 21. 30. And they departed thence and passed through Galilee and he would not that any man should know it 31. For he taught his disciples and said unto them The son of man is delivered into the hands of men and they shall kill him and after he is killed that he shall rise the third day Paraphrase 30 31. And Christ now determined to be more private seeing and telling his disciples how little good was now likely to be done by his farther miracles it being certain that the chief of the Jewes would instead of believing on him put him to death but as this should be so within three days he should rise again and that would be a proper means to convince some See note on Mat. 8. b. 32. But they understood not that saying and were afraid to ask him 33. And he came to Capernaum and being in the house he asked them What was it that ye disputed among your selves by the way 34. But they held their peace for by the way they had disputed among themselves who should be the greatest Paraphrase 34. they had as they went along fallen into a contention which of them was to be preferred before to take place of the rest 35. And he sate down and called the twelve and saith unto them If any man desire to be first the same shall be last of all and servant of all Paraphrase 35. The precedence among my disciples all that they are capable of that of being governours of the Church brings no advantage to him that hath it but to be more the servant of other men more work and business being the only advantage of that precedence which shall befall you and your successors in the Church 36. And he took a child and set him in the midst of them and when he had taken him in his arms he said unto them 37. Whosoever shall receive one of such children in my name receiveth me and whosoever shall receive me receiveth not me but him that sent me Paraphrase 36 37. To which purpose he gave them a significative embleme in shewing them a little child and having done so taking him into his arms and embracing him By the former part intimating what was before exprest v. 35. that he that will expect
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
19. 14. that is betwixt nine and twelve of the clock he was condemn'd by Pilate and soon hurried away by the souldiers and fasten'd to the Crosse 26. And the note b superscription of his accusation was written over the King of the Jewes Paraphrase 26. And according to the Roman custome his Indictment or charge for which he was put to death was written and fixt over his head 27. And with him they crucified two theeves one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors Paraphrase 28. And by this meanes that prophecy Isa 53. 12. 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the Temple and buildest it in three daies Paraphrase 29. using an expression of detestation said 30. Save thy self and come downe from the crosse 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save Paraphrase 31. Rulers of the Sanhedrim mocking him said among themselves He undertook to be a saviour of others and did many miraculous cures on others but 32. Let Christ the King of Israel descend now from the crosse that we may see and believe and they that were crucified with him reviled him Paraphrase 32. one of them 33. And when the sixt hour was come there was darknesse over the whole land untill the ninth hour Paraphrase 33. And when the trumper that founded twelve at noon had gone 34. And at the ninth hour Jesus cryed with a loud voyce saying Eloi Eloi lama sabacthani which is being interpreted My God my God why hast thou forsaken me 35. And some of them that stood by when they heard it said behold he calleth for Elias 36. And one ran and filled a spunge full of vinegar and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take him downe 37. And Jesus cryed with a loud voice and gave up the ghost Paraphrase 37. aloud saying Father into thy hands I commend my spirit and so 38. And the veile of the Temple was rent in twaine from the top to the bottome Paraphrase 38. See Mat. 27. 51. 39. And when the Centurion which stood over against him saw he so cryed out and gave up the ghost he said Truely this man was the son of God Paraphrase 39. the commander of the band of souldiers and other of the souldiers Mat. 27. 54. 40. There were also women looking on afarre off among whom was Mary Magdalen and Mary the mother of note c James the lesse and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women which came up to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the sabhath Paraphrase 42. eve of the feast of unleavened bread the first day oâ which was the sabbath or saturday that year of Christ's passion 43. Joseph of Arimathea an honourable note d counseller which also waited for the kingdome of God came and went in boldly unto Pilate and craved the body of Jesus Paraphrase 43. one of the Sanhedrim Lu. 23. 50. or els a Decurion or Counsellour in the Province 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had been any while dead Paraphrase 44. did not know doubted whether 45. And when he knew it of the Centurion he gave the body to Joseph 46. And he bought fine linen and took him down and wrapped him in the linen and laid him in a sepulchre which was hewn out of a rock and rolled a stone unto the doore of the sepulchre 47. And Mary Magdalen and Mary the mother of Joses beheld where he was laid Annotations on Chap. XV. V. 17. Clothed him with purple Many particulars mention'd in their dealing with Christ were not from the Jewish but the Roman customes Some were mention'd in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him which the text here saith was done by the souldiers and Luke by Herods servants or else the Roman guards Lu. 23. 11. And so saith Lazaerus Bayfius this purple or scarlet gown or robe was the Roman fashion call'd toga picta and accordingly by S. Luke ãâã ãâã ãâã ãâã ãâã ch 23. 11. and was by way of scoffe brought to Christ by the souldiers as if it had been sent by the Senate and people of Rome to him which as the Jewes said pretended to be their King See farther Lu. 23. b. V. 26. Superscription of c. That it was the Romans custome to write the crime for which any man suffered death in a table and carry it before him to execution appears by Eusebius Eccl. hist l. 5. c. ãâã ãâã ãâã ãâã ãâã where of Attalus the Christian Martyr it is said that he was led about the amphitheatre ãâã ãâã ãâã ãâã ãâã c. with a table carried before him in which was written in Latine This is Attalus the Christian So in Suetonius Domit. c. 10. Detractum in arenam canibus objecit cum hoc titulo Impiè locutus c. He brought him out and cast him to the dogs with this title or inscription He spake impiously This elsewhere he calleth elogium a way of publishing the fault in Calig and so Tertullian in his Apologie c. 11. And as of other kinds of death so particularly of those that are crucified This is mention'd by Dio of a servant that he was carried to the crosse ãâã ãâã ãâã ãâã ãâã with a writing or words declaring the cause of his being put to death From these records of the Romans appears the propriety of all these expressions in the severall Evangelists ãâã ãâã ãâã ãâã ãâã the superscription of the cause or of his crime here in Marke ãâã ãâã ãâã ãâã ãâã the charge or cause written over his head Mat 27. 37. and simply ãâã ãâã ãâã ãâã ãâã inscription Lu. 23. 38. and ãâã ãâã ãâã ãâã ãâã the Latine word Titulus title Joh. 19. 19. all to the same purpose noting this Roman custome observed in the dealing with him more Romano after the manner of the Romans V. 40. James the lesse That the Positive ãâã ãâã ãâã ãâã ãâã is here taken for the Comparative the lesse or the younger doth not appear by any circumstance of this text or Analogie of other places And there were three James's so known two Apostles the third the brother of the Lord that this title of the lesse in the Comparative could be no character of the third of these to distinguish him from the other two That which is most probable is that being a kind of cognomen here it is an Abbreviate of ãâã ãâã ãâã ãâã ãâã little in stature the
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâmb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
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
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word ãâã ãâã ãâã ãâã ãâã referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew ãâã ãâã ãâã ãâã ãâã signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. ãâã ãâã ãâã ãâã ãâã and the heavens shall be folded up ãâã ãâã ãâã ãâã ãâã as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away ãâã ãâã ãâã ãâã ãâã as a folded book that is ãâã ãâã ãâã ãâã ãâã which is by the Greek sometimes called ãâã ãâã ãâã ãâã ãâã and by us rightly rendred a bill Deut. 24. 1. and sometimes ãâã ãâã ãâã ãâã ãâã from the round form when 't is folded up as in Architecture some round parts are called ãâã ãâã ãâã ãâã ãâã Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas ãâã ãâã ãâã ãâã ãâã the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
ãâã the apostle Heb. 3. 1. in the same sense as the Great Pastor of his sheep Heb. 13. 20. and the only as Pastor so Bishop of our soules 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè Episcopus Dominus Jesus est The Lord Jesus is properly a Bishop Now what was thus conferred on Christ was also personally exercised by him upon earth whiles he remained here he preached the Gospel instituted rites in his Church to continue for ever called disciples gave them commands used their ministery designed some to certain offices sent out seventy Lu. 10. 1. as Heralds before his face gave them power to cure diseases v. 9. and so committed to them some though but a temporary office or mission which ceased at their return to him v. 17. On others he resolved to instate a larger and more durable power to send them as his Father had sent him to make them his successors on earth but this he did not at this time He sent them indeed the Twelve peculiarly Mat. 10. 5. and that with no small power power to cast out unclean spirits v. 1. and to preach v. 7. and that was the summe of this Mission v. 8. Preach cure cleanse raise cast out devils freely ye have received freely give dispense the powers liberally to the advantage of others which are so freely bestowed on you Proportionably to this and that other of the seventy Lu. 10. it is to be remembred that among the Jewes all sorts of Messengers are called ãâã ãâã ãâã ãâã ãâã So Ahijah 1 Kings 14. 6. is called ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã an harsh Apostle or messenger of ill news so the twelve spyes Num. 13. were said ãâã ãâã ãâã ãâã ãâã to be sent to explore the land and were as it were a sampler of the Twelve that here Christ sends out on the like account and in the Old Testament the word is no otherwise used Among the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths and dues that belonged to the Synagogues such as Philo calls ãâã ãâã ãâã ãâã ãâã sent for the monies of the Temple legâad Caium and by the Emperour Augustus ãâã ãâã ãâã ãâã ãâã receivers and in like manner the messengers of the Church that carryed their liberality or letters congratulatory from one to another are by Ignatius called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the divine carriers or Embassadors and so in the Theodosian Codex tit de Judaeis Apostoli are those that were sent by the Patriarch at a set time to require the gold and silver due to them Of these it is observable that when they were thus imployed though not on any very high imployments and but for a short time they yet were furnish'd with letters of Proxy or Attourney that what they did might be done in the names and persons of those from whom they were sent and from thence the Axiom is known among the Jewes that every mans Apostle is as himself to which Christ seems to referre Mat. 10. 14. He that receiveth you receiveth me c. So when Saul was sent by the Jewish Sanhedrim to Damascus Acts 9. he had the letters of the High Priest with him v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government that must be fetch'd from Joh. 20. 21. where Christ sends his disciples as his Father had sent him sends them solemnly and with commission in that notion of sending wherein the Procurator or Proconsul is sent to his Province or wherein Moses is sent to the Israelites in Egypt send by whom thou wilt send saith Moses or wherein Kings and Judges and Saviours are every where in the Old Testament said to be sent when they are by God advanced to any Government Thus must Christ mean of himself that he was sent by his father see Mat. 10 40. 15. 24. Joh. 3. 24. 5. 38. 6. 57. 17. 3. consequently thus must it be understood that they are sent by Christ and so Joh. 17. 11. As thou hast sent me into the world I also have sent them without referring to the ordinary ãâã ãâã ãâã ãâã ãâã of the Jewes the messengers of the Patriarchs And so as in the earthly Kingdom the ãâã ãâã ãâã ãâã ãâã Rulers or Procurators such was Pilat in Judaea which are next the Regal authority are said to be ãâã ãâã ãâã ãâã ãâã sent 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christs spirituall Kingdome sent not before his face as Ministers Disciples the Seventy Lu. 10. 1. and generally messengers are said to be sent but sent as his successors and heires on earth endued with that power by commission from him which he here executed And this is the meaning of the word here which seems not as yet to be bestowed on them by Christ but being after really instated on them 't is here and c. 17. 5. 22. 14. occasionally mentioned and so Mat. 10. 2. by way of ãâã ãâã ãâã ãâã ãâã or anticipation as the name Peter is Mat. 4. 18. the title that belonged to them at the writing of this Thus when we read that the Father gave judgement to the Son Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also Joh. 20. 23. As the Father gave the keyes to the Son Is 22. 22. Rev. 3. 7. so the Son gave the keyes to the Apostles Mat. 16. 19. As the Father gave the Son to sit on his Throne so the Son gave the Apostles to fit with him on Thrones Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church Mat. 21. 42. so the Son gave the Apostles to be foundations upon a foundation Eph. 2. 20. the foundation of Apostles Christ being the chief corner stone And so as the Father sent the Son Joh. 5. 24. 17. 18. so the Son sent the Apostles Joh. 20. 21 And from the dignity of this office it is that the very Angel Rev. 19. 20. whose name hath no more in it then ãâã ãâã ãâã ãâã ãâã hath both signifying messengers or legates professes himself to be but a fellow-servant of John and his Brethren that have the testimony of Jesus that is of Apostles and Apostolick men The testification of the resurrection of Christ and the Christian faith to which the Apostles were sent by Christ being as 't is there said the spirit of Prophecy the most honourable office that any mortal can be designed to by Christ and there put in comparison with that joyfull news brought them by that
astonished at this sight of a wonderfull work of God and as it struck them with awe and dread at his presence so did they acknowledge with thanksgiving to God 17. And this rumour of him went forth through all Judaea and throughout all the region round about Paraphrase 17. All Galilee see note on Mat. 4. e. 18. And the disciples of John shewed him of all these things 19. And John calling unto him two of his disciples sent them to Jesus saying Art thou he that should come or look we for another Paraphrase 19. the Messias expected ' see note on Mat. 11. a. 20. When the men were come unto him they said John Baptist hath sent us unto thee saying Art thou he that should come or look we for another 21. And in that same houre he cured many of their infirmities and plagues and of evil spirits and unto many that were blind he gave sight 22. Then Jesus answering said unto them Goe your way and tell John what things ye have seen and heard how that the blind see the lame walk the lepers are cleansed the deaf heare to the poor the Gospel is preached 23. And blessed is he whosoever shall not be offended in me 24. And when the messengers of John were departed he began to speak unto the people concerning John What went ye out into the wildernesse for to see a reed shaken with the wind 25. But what went ye out for to see A man cloathed in soft rayment Behold they which are gorgeously apparelled and live delicately are in kings courts 26. But what went ye out for to see a prophet yea I say unto you and much more then a prophet 27. This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee 28. For I say unto you among those that are born of women there is not a greater prophet then John the Baptist but he that is least in the kingdome of God is greater then he Paraphrase 28. any disciple of mine the meanest or least of them Mat. 11. 11. is designed to a more honourable office then he 29. And all the people that heard him and the Publicans justified God being baptized with the baptisme of John Paraphrase 29. And when this John preached none but the meaner people and Publicans and the like received Gods message by him or exprest their thankfulnesse to God for this mercy proclaimed by him as a forerunner of Christ viz. pardon upon repentance and they came in cheerfully to his baptisme See Mat. 11. 12. 30. But the Pharisees and lawyers rejected the counsel of God against themselves being not baptized of him Paraphrase 30. But the Pharisees and Doctors of the law the great and the learned men they would not repent or make themselves capable of that mercy but rejected him and now reject me and that profer of mercy tendred to them 31. And the Lord said Whereunto then shall I liken the men of this generation and to what are they like Paraphrase 31. Whereupon Christ delivered this parable unto them thereby to expresse most lively the Jewes of that age 32. They are like unto children sitting in the market-place and calling one to another and saying We have piped unto you and ye have not daunced we have mourned to you and ye have not wept 33. For John the Baptist came neither eating bread nor drinking wine and ye say He hath a devil Paraphrase 33. In a strict austere course of abstinence and your censure of him is that he is an hypochondriack frantick fellow 34. The son of man is come eating and drinking and ye say Behold a glutonous man and a wine-bibber a friend of Publicans and sinners Paraphrase 34. And I on the other side observe no such abstinences eat meats indifferently and converse with men indifferently and ye censure me as sharply saying 35. But wisdome is justified of all her children Paraphrase 35. See Mat. 11. note h. 36. And one of the Pharisees desired him that he would eat with him And he went into the Pharisees house and sat down to meat 37. And behold a woman in the city which was note b a sinner when she knew that Jesus sat at meat in the Pharisees house brought an alabaster box of ointment Paraphrase 37. an heathen or one that had lived in a sinfull course 38. And stood at his feet behind him weeping and began to wash his feet with tears and did wipe them with the haires of her head and kissed his feet and anointed them with the ointment Paraphrase 38. And as he lay along his feet being behind him that lay next to him she standing behind him let fall drops of tears upon his feet effects of sorrow and love and stooping down wiped his feet after that new kind of washing them with no other towell then that of her own haire then fell down and kissed his feet and poured the ointment upon them a festivall ceremony and an expression in her of great kindnesse 39. Now when the Pharisee which had bidden him saw it he spake within himself saying This man if he were a prophet would have known who and what manner of woman this is that toucheth him for she is a sinner 40. And Jesus answering said unto him Simon I have somewhat to say unto thee And he saith Master say on Paraphrase 40. And Jesus knowing the thoughts of his heart resolved to take notice of them and addressing his speech either to the Pharisee whose name perhaps was Simon see note b or else to Simon Peter said I will answer that objection of the Pharisee by a parable which will render the reason of this womans extraordinary expression of love and an account why I should be farre from rejecting of her 41. There was a certain creditour which had two debters the one ought him five hundred pence the other fifty Paraphrase 41. the one of a very great the other of a much lesse but the tith of the former summe 42. And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most 43. Simon answered and said I suppose that he to whom he forgave most And he said unto him Thou hast rightly judged 44. And he turned unto the woman and said unto Simon Seest thou this woman I entred into thy house thou gavest me no `water for my feet but she hath washed my feet with teares and wiped them with the haires of her head Paraphrase 44. thou bestowedst no festivall expression of the ordinariest sort upon me 45. Thou gavest me no kisse but this woman since the time I came in hath not ceased to kisse my feet Paraphrase 45. Thou didst not entertain me at my first entring into thy house with a kisse which is the ordinary salutation and expression of kindnesse 46. My head with oyle thou didst not anoint but this
ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Spirit is very diversely taken in the New Testament 1. sometimes with the addition of ãâã ãâã ãâã ãâã ãâã God or Christ or ãâã ãâã ãâã ãâã ãâã 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 sorâs of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying ãâã ãâã ãâã ãâã ãâã Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive ãâã ãâã ãâã ãâã ãâã the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
peremptory for the putting him to death 22. And he said unto them the third time Why what evill hath he done I have found no cause of death in him I will therefore chastise him and let him goe 23. And they were instant with loud voices requiring that he might be crucified and the voices of them and of the chief priests prevailed Paraphrase 23. carryed it see Mat. 27. d. wrought upon him to doe contrary to his owne judgement and inclination 24. And Pilate gave sentence that it should be as they required Paraphrase 24. and so he passed sentence of death upon him 25. And he released unto them him that for sedition and murther was cast into prison whom they had desired but he delivered Jesus to their will 26. And as they led him away they laid hold upon one Simon a Cyrenian coming out of the countrey and on him they laid the crosse that he might bear it after Jesus Paraphrase 26. And having put on him a Scarlet robe a crown of thornes a reed like a Scepter in his hand and so made him a mock-king of the Jewes and then taken all from him again and used him contumeliously Mat. 27. 29. c. they led him out to crucifie him and as they went they press'd one Simon to carry his crosse on which he should be crucified after him See Mat. 27. note e. 27. And there followed him a great company of people and of women which also bewailed and lamented him 28. But Jesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your children Paraphrase 28. the calamities which are ready to befall this whole nation for this sinne of rejecting and crucifying me are likely to be farre greater and more worthy of your tears then what now befalls me 29. For behold the days are coming in the which they shall say note c Blessed are the barren and the wombes that never bare and the paps which never gave suck 30. Then shall they begin to say to the mountains fall on us and to the hills cover us 31. For if they doe these things in a green tree what shall be done in a dry Paraphrase 29 30 31. For heavy days are shortly to come upon this people miserable streights and distresses first and then even utter destruction express'd as 't is here Jo. 2. 19. Hos 10. 8. Apoc. 6. 16 by calling the mountains to cover them and by that other proverbiall phrase of cutting off the green tree with the dry Ezech. 20. 47. the righteous and the wicked together Ezech. 21. 2 3. or the rich and the poore together that is making an utter desolation v. 4. see 1 Pet. 4. 18. And if my portion who am the son of God and innocent be in your opinion so sad and lamentable under this Roman judge and souldiers what will become of the profest enemies of God who as a dry trunk of a tree are as it were fitted and markt out for the fire and shall fall into the hands of whole armies of the Romans Or if in the distress that shall come upon you the rich and the noble shall be put to such streights then what will the condition of the meaner sort be 32. And there were also two other note d malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactors one on the right hand and the other on the left Paraphrase 33. Golgotha but in Greek Cranion that is a skull 34. Then said Jesus Father forgive them for they know not what they doe And they parted his rayment and cast lots Paraphrase 34. made a division of his upper garments into four parts and tooke each of them a part but his inner garment see note on Mat. 5. r. having no seam in it they cast lots for that who should have it entire Joh. 19. 24. 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be the Christ the chosen of God Paraphrase 35. undertooke to be the Messias And surely if he were the Messias to deliver the nation he would first deliver himself 36. And the souldiers also mocked him coming to him and offering him vinegar Paraphrase 36. used him contumeliously 37. And saying If thou be the King of the Jews save thy selfe 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWES Paraphrase 38. And there was put up over his head a title containing the cause of this condemnation see note on Mar. 15. b. which was written in Greek and Latine and Hebrew the three most ordinary languages one or other of which there were very few but understood thus Jesus the Nazarene the King of the Jewes 39. And one of the malefactors which were hanged railed on him saying If thou be Christ save thy self and us 40. But the other answering rebuked him saying Doest thou not fear God seeing thou art in the same condemnation Paraphrase 40. Though these other impious persons use him thus yet we that are thus punished with him ought if he were guilty to have compassion for him and not reproach him 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amisse Paraphrase 41. And besides this we are indeed guilty but he a most innocent person which came to doe good to this people and is used thus ill by them 42. And he said unto Jesus Lord remember me when thou comest into thy kingdome 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise Paraphrase 43. Immediately after thy death ãâã shalt goe to a place of blisse and there abide with me a member of that my kingdome which thou askest for 44. And it was about the sixth houre and there was a darknesse over all the earth untill the ninth houre Paraphrase 44. And it was nigh twelve of clock see Mar. 15. 25. and there was an eclipse of the sun and a palpable darknesse on all the land of Judea untill three afternoon 45. And the Sun was darkned and the note e veile of the Temple was rent in the midst Paraphrase 45. Mat. 27. 51. 46. And when Jesus had cryed with a loud voyce he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 47. Now when the Centurion saw what was done he glorified God saying Certainly this was a righteous man Paraphrase 47. confessed it an evidence of Gods interposing his power and thence concluded that he was an innocent person 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned Paraphrase 48. And all the multitudes there present had remorse at
speech must not be that his time of working miracles was not yet come but either that it was not yet the fittest point of time to do this particular miracle but 't would be more fit because more beneficiall when the wine was quite spent or else that 't was not yet his time to do his miracles so openly and publickly as Mary seemed to believe and his kindred after insist on c. 7. 4 but Christ frequently provides against for what reasons see Mat. 8. b. To this latter the circumstances of the Context considered all together doe most encline And accordingly the result is that though he meant to work this miracle yet he would doe it more privately so as it should appear to none of the Guests or to the Bridegroom or to the Ruler of the feast but only to the waiters and his own disciples and mother that came along with him This is manifest by the event for ver 9. the ãâã ãâã ãâã ãâã ãâã the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his ãâã ãâã ãâã ãâã ãâã signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech ãâã ãâã ãâã ãâã ãâã it is only a form of repressing as much as ãâã ãâã ãâã ãâã ãâã let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it ãâã ãâã ãâã ãâã ãâã 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
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
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath âent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
Jesus though he went not with the disciples was gone after them to Capernaum his usuall habitation they having the advantage of vessels for passage v. 23. took ship and went to Capernaum to look for him 25. And when they had found him on the other side of the sea they said unto him Rabbi when camest thou hither Paraphrase 25. they considering that he went not into the ship with the disciples v. 22. and not knowing of any passage by boat which he could have to Capernaum could not imagine which way he came thither yet because Tiberias was not far of from the place where the miracle of the bread was wrought and there came other boates from thence v. 23. they being uncertain what to think asked him of the time and way of his conveyance 26. Jesus answered and said unto them Verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Paraphrase 26. That which makes you thus follow me is not the acknowledgment of my divine power evidenced by my miracles or consequent to that a purpose to embrace my doctrine or desire to learn of me but a grosse carnall desire of the like advantages which you had of my multiplying loaves to feed you 27. note b Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the son of man shall give unto you for him hath God the Father sealed Paraphrase 27. Set not your hearts on these poor externall advantages seek not desire not to acquire this corporall food in order to your worldly ends secular victories and greatness see note a. and that which will afford you but a short fading benefit v. 49. but look out and get your part of that food which is it self unperishable and will make all that feed on it immortall also This food shall the Messias that is Christ bestow upon you for him and his doctrine hath God the Father acknowledged to be his own see note on Ephes 4. i. and by the coming of the Spirit on him demonstrated him to be sent by him no King of your choosing or making v. 15. but as his kingdome is to be a spirituall kingdome so is he to be installed to it by God and not by you 28. Then said they unto him What shall we doe that we might note c work the works of God Paraphrase 28. Hereupon they said unto him What is required of us what course wilt thou prescribe that we may doe that which thou biddest us v. 27. that we may be alwaies imployed in Gods tasks so as will be acceptable to him 29. Jesus answered and said unto them This is the work of God that ye believe on him whom he hath sent Paraphrase 29. Jesus answered them That which God requires of you is to believe and doe all that I who am sent by him doe command you 30. They said therefore unto him What signe shewest thou then that we may see and believe in thee what dost-thou work Paraphrase 30. Then though they had before believed and resolved v. 14. that he was of a certain truth the expected Messias and were therefore minded to set him for their Captain or King yet now being checked by Christ for their carnall conceits of the Messias v. 26 27. they retract their former resolution and demand farther signes before they will look after such a kind of Messias as he now tells them of and therefore to his requiring them to believe on him they said What miracle doe you shew what work of wonder such as may be sufficient to assure us that thou art the Messias 31. Our fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat Paraphrase 31. We have great reason to adhere to Moses who wrought such miracles brought down bread ready prepared from heaven for us and unlesse thou wilt produce some attestation to thy self which may at least equall this one why may not we be allow'd to think it unreasonable to forsake him and follow thee 32. Then Jesus said unto them Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven Paraphrase 32. Jesus saith unto them I assure you that Manna came not from heaven but out of the airy region and that the work of God not Moses and now the same God gives you farre more durable food then that was gives you me who came really down from heaven and am most eminently that which Manna was to your bodies bread or food to your souls 33. For the bread of God is he which cometh downe from heaven and giveth life unto the world Paraphrase 33. That fed but your bodies and putrified presently but that which God now gives you is for your souls and will feed them to eternity v. 27. and did really descend from the heaven of heavens not as that Manna for a multitude only but the feeding and enlivening the whole world 34. Then said they unto him Lord evermore give us this bread 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst Paraphrase 35. that durable vivificall bread of God the excellency whereof is infinitely above that of Manna as in other things so in this that the feeding thereon yeilds a durable satisfaction whereas in Manna and all corporeall food there is still a succession of appetite 36. But I said unto you that ye also have seen me and believe not Paraphrase 36. But that which I told you v. 26. was that though you have seen me and tasted of my miracles yet you doe not believe on me feed not on this true bread which came down from heaven 37. All that note d the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Paraphrase 37. This is an evidence of great obstinacy and untowardnesse of improbity and pride in you For had Gods preventing grace had any successe on you wrought probity or humility in you you would certainly come in to my call And I will not reject any that thus comes or cast him forth afterwards if he will abide with me 38. For I came down from heaven not to doe mine own will but the will of him that sent me 39. And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day Paraphrase 38 39. For this lies upon me as the office for which my Father hath sent me the fulfilling of which is all my care viz. that I should be carefull to preserve every one which with an honest heart shall thus come and believe on me and give every one that thus perseveres beside many excellent
that he doth ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that is preaching of the word not their hearing but their being heard as in Plato in Phaedro ãâã ãâã ãâã ãâã ãâã I desire to temper the brackish hearing with sweet or potable speech where ãâã ãâã ãâã ãâã ãâã hearing is used for the word or speech which is heard is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
most glorious ends to the good of the world determined to deliver me up into thy power to suffer death under thee And this is a great aggravation of the sinne of Judas and the Jewish Sanhedrim he to deliver me up to them they to make thee their instrument to serve their malice in crucifying me not only an innocent person but even the son of God himself This they have had means to know better then thou and therefore though thy sinne be great yet theirs being against more light is much more criminous and shall accordingly be more severely punished 12. And from thenceforth Pilate sought to release him but the Jewes cried out saying If thou let this man goe thou art not Caesars friend Whosoever maketh himself a king speaketh against Caesar Paraphrase 12. This speech of Christs was so resented by Pilate that from that time he was very solicitous to have him set at liberty But the Jewes clamours and threats overaw'd him telling him that this Jesus was a stirrer of sedition and disturber of the government and if he did not put him to death he should not perform the part of a Procurator of the Roman Empire 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment seat in a place that is called the pavement but note a in the Heârew Gabbatha Paraphrase 13. Syriack 14. And it was the preparation of the Passeover and note b about the sixt hour And he saith unto the Jewes Behold your King Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread and 't was toward noon or midday 15. But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your King The chief priests answered We have no King but Caesar 16. Then delivered he him therefore unto them to be crucified and they took Jesus and led him away Paraphrase 16. Thereupon he passed sentence against him according to the votes of the Jewes that he should be crucified and the souldiers v. 23. led him away to execution 17. And he note c bearing his crosse went forth into a place called The place of a scull called in the Hebrew Golgotha Paraphrase 17. And a crosse being laid on his shoulder he was led toward a place called in Syriack Golgotha that is the place of a scull but by the way they met Simon of Cyrene and made him carry the crosse part of the way 18. Where they crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the crosse and the writing was Jesus of Nazareth the King of the Jewes Paraphrase 19. the cause of his death his accusation see note on Mar. 15. b. 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the city and it was written in Hebrew and Greek and Latine Paraphrase 20. Syriack words but Hebrew letters and in Greek and Latine words 21. Then said the chief priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes Paraphrase 21. Then they of the Jewish Sanhedrim said 22. Pilate answered What I have written I have written Paraphrase 22. The inscription shall not be altered 23. Then the souldiers when they had crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout Paraphrase 23. under-garment see Lu. 23. 34. which was woven all of one piece 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my rayment among them and upon my vesture they did cast lots These things therefore the souldiers did Paraphrase 24. This therefore was exactly according to that prediction done by the souldiers 25. Now there stood by the crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the disciple standing by whom he loved he saith unto his mother Woman behold thy son Paraphrase 26. John he said unto his mother John shall supply the place of a son to thee to sustain thee see note on 1 Tim. 5. b. 27. Then saith he to the disciple Behold thy mother And from that hour that disciple took her unto his own home Paraphrase 27. And to John Deale thou with her as with thine own mother whereupon John took her home to his own house with him 28. After this Jesus knowing that all things were now accomplished that the scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger and they filled a spunge with vineger and put it upon hyssope and put it to his mouth Paraphrase 28 29. After this Jesus considering that all this while or thus farre all the prophecies concerning him had punctually been fulfilled to give farther occasion to the fulfilling that of Psal 69. 22. he saith I thirst Or seeing that now all was completed save only that one particular prediction he calls for somewhat to drink knowing that according to that of the Psalmist they would give him vineger And accordingly so they did 30. When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Paraphrase 30. And assoon as he had drunk of that he said aloud All prophecies are now fulfilled as farre as belongs to my life and bowing his head as in a gesture of adoration and prayer he said Father into thine hands I commend my spirit and so expired 31. The Jews therefore because it was the preparation that the bodies should not remain upon the crosse on the sabbath day for that sabbath day was note d an high day besought Pilate that their leggs might be broken and they taken away Paraphrase 31. Then the Jews that the bodies of the dead might be quickly taken from the crosse and not hang there on the day following which was the first day of unleavened bread to which this day of the Pasch was the eve or preparation and also Saturday and so a feast and a sabbath together 32. Then came the souldiers and brake the leggs of the first and of the other which was crucified with him Paraphrase 32. The souldiers therefore according to appointment went to take them down and lest there should be any life in them and so being taken down they should run away and escape they brake the leggs of the two thieves 33. But when they came to Jesus and saw that he was dead already they brake not his leggs 34. But one of the souldiers with a spear pierced his side and forthwith came there out blood and water 35.
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâl a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase ãâã ãâã ãâã ãâã ãâã to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek ãâã ãâã ãâã ãâã ãâã who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read ãâã ãâã ãâã ãâã ãâã is filled Ib. Toly The Verb ãâã ãâã ãâã ãâã ãâã hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing ãâã ãâã ãâã ãâã ãâã to be frustrated defeated of his hope and in Plato Apol. ãâã ãâã ãâã ãâã ãâã In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã joyned to the person and then 't is absolutely to lie So 't is here v. 4. ãâã ãâã ãâã ãâã ãâã Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. ãâã ãâã ãâã ãâã ãâã ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. ãâã ãâã ãâã ãâã ãâã lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive ãâã ãâã ãâã ãâã ãâã in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph ãâã ãâã ãâã ãâã ãâã certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place ãâã ãâã ãâã ãâã ãâã to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called ãâã ãâã ãâã ãâã ãâã guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã see Note on 1 Cor. 12. d. and over and above had that speciall ãâã ãâã ãâã ãâã ãâã of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called ãâã ãâã ãâã ãâã ãâã ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and ãâã ãâã ãâã ãâã ãâã Elders ãâã ãâã ãâã ãâã ãâã signifies not the Presbyters of Jerusalem but Bishops of Judaea and ãâã ãâã ãâã ãâã ãâã of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
synagogue every Sabbath and perswaded the Jews and the Greeks Paraphrase 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews labouring to convince them all that were present both Jews and Grecians viz. those that were Greeks by birth but Proselytes to the Jews Religion 5. And when Silas and Timotheus were come from Macedonia Paul was note a pressed in spirit and testified to the Jewes the Jesus was Christ Paraphrase 5. Paul being extraordinarily troubled or grieved at the obstinacy of his countreymen the Jewes did his utmost to convince them that Jesus was the Messias or else he was very earnest in discourse spake very vehemently to them on this subject resolving to make it his last and upon their refusing to presse no more to leave them and preach to the Gentiles 6. And when they opposed themselves and blasphemed he shook his raiment and said unto them Your blood be upon your own heads I am clean from henceforth I will goe unto the Gentiles Paraphrase 6. And when they not only withstood him but railed or used him contumeliously he used that ordinary ceremony of shaking his shooes or other his garments noting thereby his opinion of their great unworthinesse of having the Gospel farther preacht to them and withall aboding sad consequents to them And he said unto them Having thus warned you I am free from the guilt of your destruction which will certainly come upon you I will stay no longer among you Jewes but without any scruple preach to the Gentiles of this and other cities 7. And he departed thence entred into a certain mans house named Justus one that worshipped God whose house joyned hard to the synagogue Paraphrase 7. And going out of the synagogue he went into a private house in Corinth the house of one Justus by birth a Gentile but a Jewish Proselyte 8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house and many of the Corinthians hearing believed and were baptized 9. Then spake the Lord to Paul by night in a vision Be not afraid but speak and hold not thy peace 10. For I am with thee and no man shall set on thee to hurt thee for I have much people in this city Paraphrase 9 10. Fear nothing for I will be present with thee to secure thee from all harme but on the contrary preach confidently in this place considering that though some oppose yet there be many pious men in this heathen wicked city that will receive the Gospel 11. And he continued there a year and six months teaching the word of God among them Paraphrase 11. preaching the Gospel to them of Corinth and of all Achaia and farther instructing and confirming them that received it 12. And when Gallio was the deputy of Achaia the Jewes made insurrection with one accord against Paul and brought him to the judgment-seat Paraphrase 12. But the Jewes throughout the whole region of Achaia banded against him and brought him before the tribunal of Gallio the Proconsul of that province 13. Saying This fellow perswadeth men to worship God contrary to the Law Paraphrase 13. another way then what the Law of the Jewes v. 15. determines 14. And when Paul was now about to open his mouth Gallio said unto the Jewes If it were a matter of wrong or wicked lewdnesse O ye Jewes reason would that I should bear with you Paraphrase 14. See note on chap. 13. d. 15. But if it be a question of words and names and of your Law look ye to it for I will be no judge of such matters Paraphrase 15. But seeing the question betwixt you is only a verball controversie as whether Jesus be to be called and acknowledged the Messias and of names whether it were lawfull for Christians by that name or by that of Disciples c. to distinguish themselves from incredulous Jewes and concerning the law of you Jewes whether it condemn all Gentiles that are not circumcised and make it utterly unlawfull to converse with such all which are things of that nature that I understand not and of which consequently I am no competent Judge and seeing there is yet no law set out by the Emperours against Christian religion for this was in the reign of Claudius who set out an Edict against the Jewes v. 2. but none against Christians any otherwise then as they were comprehended under the name of Jewes this matter belongs not to my cognizance I will not meddle with it see note on chap. 26. a. 16. And he drave them from the judgment-seat Paraphrase 16. And he cast their enditement out of the court 17. Then all the Greeks took Sosthenes the chief ruler of the synagogue and beat him before the judgment-seat and Gallio cared for none of these things Paraphrase 17. And Sosthenes one of the rulers of the Jewish Consistory there which appeared in this complaint against Paul was by some of the natives of Corinth upon Gallio's shewing a dislike of their businesse v. 16. strucken in the court and the Proconsul took no notice of it 18. And Paul after this tarried there yet a good while and then took his leave of the brethren and sailed thence into Syria and with him Priscilla and Aquila having shorne his head in Cenchrea for he note b had a vow Paraphrase 18. who had made a vow of a Nazarite for a time not to shave his head after which expired it was the manner to cut it solemnly and accordingly so he did at Cenchrea 19. And he came to Ephesus and left them there but he himself entred into the synagogue and reasoned with the Jewes Paraphrase 19. And in his way to Syria v. 18. he came to 20. When they desired him to tarry longer time with them he consented not 21. But bade them farewell saying I must by all means keep this feast that cometh in Jerusalem but I will return again unto you if God will and he sailed from Ephesus Paraphrase 21. I will be at Jerusalem before the Passeover but after that I design with God's help to return to you 22. And when he had landed at Caesarea and note c gone up and saluted the Church he went down to Antioch Paraphrase 22. And in his journey to Jerusalem he landed not at Joppa one haven to Jerusalem but a very dangerous one but at Caesarea Stratonis as his safer landing and from thence went up to Jerusalem and visited the congregation of Christians there and having done so and there kept the feast he went thence to Antioch 23. And after he had spent some time there he departed and went over all the countrey of Galatia and Phrygia in order strengthning all the disciples Paraphrase 23. confirming and farther instructing all the new converted Christians 24. And a certain Jew named Apollos born at Alexandria an eloquent man and mighty in the Scriptures came to Ephesus Paraphrase 24. one that had a great insight
and skill in the Scriptures of the old Testament see v. 28. 25. This man was instructed in the way of the Lord and being servent in the Spirit he spake and taught diligently the things of the Lord knowing only the baptisme of John Paraphrase 25. This Apollos had been instructed in the Gospel and being in respect of knowledge not so perfectly instructed in all things as yet see v. 26. yet being very zealous in the way wherein he was entred he began to preach the Gospel among them out of the Prophets instructing them in the Christian doctrine very truly and agreeably to the rule taught by the Apostles as farre as his instruction went and this before he was baptized with the Christian baptisme being only received by John to the believing in him that was to come so as the Ephesian disciples c. 19. 2. 26. And he began to speak boldly in the synagogue whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of God more perfectly Paraphrase 26. And he entred into the synagogue of the Jewes and there publickly confidently see note on Joh. 7. a. preacht the Gospel And Aquila and Priscilla hearing that what he preached was all true but yet wanted somewhat of that knowledge which they had attained to he having never ascended above John's baptisme but they higher they communicated it unto him 27. And when he was disposed to passe into Achaia the brethren wrote note d exhorting the disciples to receive him who when he was come helped them much which had believed through note e grace Paraphrase 27. the Christians there exhorted him to goe and wrote to the Church of Corinth and all Achaia commendatory letters by him And he when he came thither did a great deal of good among them farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith 1 Cor. 3. 6. 28. For he mightily convinced the Jewes and that publickly shewing by the Scriptures that Jesus was Christ Annotations on Chap. XVIII V. 5. Pressed in spirit That which is in the ordinary printed copies ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã in the two great MSS. that of the Kings Library that was sent from Constantinople and the Gr. and Lat. one at Cambridge sent them by Theo. Beza And which of these is the most probable reading is not easily defined ãâã ãâã ãâã ãâã ãâã signifies to be press'd or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So ãâã ãâã ãâã ãâã ãâã to be press'd or held with fear Job 3. 24. and Luc. 8. 37. ãâã ãâã ãâã ãâã ãâã in Jeremy to be held fast by wine to be overcome by it ãâã ãâã ãâã ãâã ãâã saith Hesychius and again ãâã ãâã ãâã ãâã ãâã to be intangled or held fast which as it really notes being in the power of another so it may be applied to sorrow or any other passion as well as to fear and peculiarly to sorrow So ãâã ãâã ãâã ãâã ãâã Luc. 21. 25. is used for anxiety and 2 Cor. 2. 4. ãâã ãâã ãâã ãâã ãâã anguish of heart and so ãâã ãâã ãâã ãâã ãâã how am I streightned or pained Luc. 12. 50. And thus according to the nature of the word it may be proper enough for the place with which soever it be joyned If with ãâã ãâã ãâã ãâã ãâã then 't is either his own spirit or the Spirit of God If his own then it may signifie him to have had some such extraordinary sorrow or grief upon him to think of his obdurate impenitent countreymen to whom he was then preaching with very little success And so of Apollos we read v. 25. ãâã ãâã ãâã ãâã ãâã that he burned in spirit as when David saith his heart was hot within him and at last he spake with his tongue And so if the Spirit of God then 't is that he was stirr'd up carried or incited by God by revelation But 't is most ordinary for the word ãâã ãâã ãâã ãâã ãâã holy to be prefix'd to the word Spirit when 't is taken in this sense as c. 16. 6. and so this last is not so probably the meaning so likewise if it be ãâã ãâã ãâã ãâã ãâã in speech it will then signifie no more then that he spake very earnestly and that is the importance of ãâã ãâã ãâã ãâã ãâã following he testified and earnestly insisted on it and prov'd that Jesus was indeed the Messias which the Jewes denied That this may be the meaning appears not improbably by another parallel expression ver 28. for there as Apollos was doing the same thing that Paul here earnestly labouring to convince the Jewes that Christ was the Messias so the expression peculiarly belongs to ãâã ãâã ãâã ãâã ãâã speech not ãâã ãâã ãâã ãâã ãâã spirit ãâã ãâã ãâã ãâã ãâã or as I suppose it should be ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã he did publickly with intention or earnestnesse of speech convince the Jewes demonstrating by the Scriptures that Jesus is the Christ Where the force and power of his speech and arguments contained in it was that which was meant by ãâã ãâã ãâã ãâã ãâã To what hath been said may be added that the antient Greek and Latine MS. after ãâã ãâã ãâã ãâã ãâã in the end of the verse hath annexed these words ãâã ãâã ãâã ãâã ãâã and having had much speech and interpreted the Scriptures which as it makes it more fully parallel with that of v. 28. so it enclines to the reading of ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã speech not spirit V. Had a vow The ãâã ãâã ãâã ãâã ãâã had a vow here is not to be referr'd to Paul but to Aquila for with his name is conjoyned ãâã ãâã ãâã ãâã ãâã c. shaving his head without so much as a comma between in some printed copies And it is not improbable that when it is said v. 19. that Paul went to Ephesus and left them there the ãâã ãâã ãâã ãâã ãâã there should not denote Ephesus to which but Cenchrea from which he came for why should his leaving them at Ephesus be immediately subjoyned to his coming thither and this on this occasion to purifie himself and to be shaved to which some stay at least seven daies was necessary This vow was without all question the vow of the Nazarites among the Jewes Num. 65. which was not alwaies for life but sometimes for a determinate time wherein they did ãâã ãâã ãâã ãâã ãâã and not suffer the razor to come upon them but when that time was past then one part of the vow was to be shaved v. 18. and to offer up the haire called the haire of his separation to put it in the fire which is under the sacrifice of the peace-offerings and accordingly here is shaving himself for he had a vow But because
The doctrine which we received had nothing in it of the holy Ghost 3. And he said unto them Unto what then were ye baptized And they said Unto John's baptisme Paraphrase 3. And he said How can that be when the Christian baptisme is in the name of the holy Ghost To which they replied that John's baptisme was all that they had received 4. Then said Paul John verily baptized with the baptisme of repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus Paraphrase 4. And Paul knowing that they by John his baptisme had implicitely acknowledged Christ under the title of he that comes after and had promised to repent and reform their lives he explicitely taught them the whole doctrine of Christ and of the holy Ghost also 5. When they heard this they were baptized in the name of the Lord Jesus Paraphrase 5. And they presently received and believed it and were received in as Christian Proselytes in the name of the Father and the Son and the holy Ghost 6. And when Paul had laid his hands upon them the holy Ghost came on them and they spake with tongues and prophesied Paraphrase 6. After this Paul by imposition of hands and benediction gave them confirmation by which means the holy Ghost came on them and therewith gifts of tongues and some other extraordinary gifts of the holy Ghost the same which came as upon the Apostles at the descent of the holy Ghost ch 2. so on divers others after see c. 10. 44. 7. And all the men were about twelve 8. And he went into the synagogue and spake boldly for the space of three moneths disputing and perswading the things concerning the kingdome of God Paraphrase 8. And he went and preacht the Gospel in the synagogues that were at Ephesus to the Jewes for the space of three moneths labouring to convince them 9. But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and separated the disciples disputing daily in the note a school of one Tyrannus Paraphrase 9. But when in stead of being convinced he saw them in an obdurate refractary manner not onely reject the Gospel but speak of it contumeliously in publick before the people he left them and took those that were converted by themselves and instructed them daily in a place which was used to entertain scholars privately 10. And this continued by the space of two years so that all they which dwelt in Asia heard the word of the Lord Jesus both Jewes and Greeks Paraphrase 10. And doing thus for the space of two years all the inhabitants of the Proconsular Asia both Jewes and Proselytes had in that space the Gospel preacht to them 11. And God wrought speciall miracles by the hands of Paul Paraphrase 11. And many extraordinary miracles were wrought by Paul through the power of God among them 12. So that from his body were brought unto the sick handkerchiefs or note b aprons and the diseases departed from them and the evil spirits went out of them Paraphrase 12. For he did not onely cure them which came to him but by his touching of linen clothes and sending them to such as were sick or possest with devils they were cured immediately 13. Then certain of the vagabond Jewes exorcists took upon them to call over them which had evil spirits the name of the Lord Jesus saying We adjure you by Jesus whom Paul preacheth Paraphrase 13. And some of the Jews that went about to cure diseases and cast out devils see note on Mat. 12. g. tried to cast them out by using the name of Jesus Christ 14. And there were seven sons of one Sceva a Jew and chief of the priests which did so Paraphrase 14. one of the chief of the families of the Priests see note on ch 4. a. 15. And the evil spirit answered and said Jesus I know and Paul I know but who are ye Paraphrase 15. But the devil would not obey them as not coming with any authority from Christ which had given it to Paul 16. And the man in whom the evil spirit was leaped on them and overcame them and prevailed against them so that they fled out of that house naked and wounded Paraphrase 16. But made the man that was possess'd fall violently upon them which accordingly he did and was too hard for them all and tore off their clothes and wounded them and made them run away 17. And this was known to all the Jewes and Greeks also dwelling at Ephesus and fear fell on them all and the name of the Lord Jesus was magnified Paraphrase 17. And this accident being made known to the Jewes and natives of Ephesus wrought very much upon them and brought many to the faith of Christ 18. And many that believed came and confessed and shewed their deeds Paraphrase 18. And they that were thus wrought on came many of them to the Apostles and told them the actions or courses of their former lives to know how agreeable they were to the faith that so they might forsake or continue in them 19. Many also of them which used note c curious arts brought their books together and burned them before all men and they counted the price of them and found it fifty thousand note d pieces of silver Paraphrase 19. And many that had studied and practised Magick and sorcery brought out and publickly burnt their books though they were of a very high value 20. So mightily grew the word of God and prevailed Paraphrase 20. Of so great authority was the word of God the Gospel of Christ as it was now preach't by Paul among the Ephesians and those of Asia 21. After these things were ended Paul purposed in the Spirit when he had passed through Macedonia and Achaia to goe to Jerusalem saying After I have been there I must also see Rome Paraphrase 21. After this Paul resolved or determined with himself in his passage 22. So he sent into Macedonia two of them which ministred unto him Timotheus and Erastus but he himself stayed in Asia for a season Paraphrase 22. And sending into Macedonia two of his assistants that went with him and were ready to doe whatsoever he appointed them viz. Timothy and Erastus see note on Joh. 20. b. 23. And the same time there arose no small stirre about that way Paraphrase 23. a great stirre was raised among them of Asia about the doctrine of the Gospel 24. For a certain man named Demetrius a silver-smith which made note e silver shrines for Diana brought no small gain unto the crafts-men 25. Whom he called together with the workmen of like occupation and said Sirs ye know that by this craft we have our wealth Paraphrase 24 25. For one Demetrius a silver-smith that dealt in making of little cabinets of silver with the image of Diana in them had a
men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of ãâã so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams ãâã not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
which subjects and binds the wife to the husband for of such a law it will be truly said that ãâã ãâã ãâã ãâã ãâã it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary ãâã ãâã ãâã ãâã ãâã and then ãâã ãâã ãâã ãâã ãâã the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That ãâã ãâã ãâã ãâã ãâã you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by ãâã ãâã ãâã ãâã ãâã that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the ãâã ãâã ãâã ãâã ãâã by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by ãâã ãâã ãâã ãâã ãâã by his flesh v. 15. and ãâã ãâã ãâã ãâã ãâã by the crosse ver 16. and so Col. 2. 14. by ãâã ãâã ãâã ãâã ãâã nailing to the crosse V. 5. Were in the flesh That ãâã ãâã ãâã ãâã ãâã when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and ãâã ãâã ãâã ãâã ãâã we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to ãâã ãâã ãâã ãâã ãâã being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being ãâã ãâã ãâã ãâã ãâã in the flesh differs from living or walking ãâã ãâã ãâã ãâã ãâã after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and ãâã ãâã ãâã ãâã ãâã they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is ãâã ãâã ãâã ãâã ãâã walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle ãâã ãâã ãâã ãâã ãâã when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. ãâã ãâã ãâã ãâã ãâã I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person ãâã ãâã ãâã ãâã ãâã Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. ãâã ãâã ãâã ãâã ãâã c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme ãâã ãâã ãâã ãâã ãâã but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes ãâã ãâã ãâã ãâã ãâã In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him ãâã âanner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and ãâã ãâã ãâã ãâã ãâã accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the ãâã ãâã ãâã ãâã ãâã I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by ãâã ãâã ãâã ãâã ãâã coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
with ãâã ãâã ãâã ãâã ãâã and when ãâã ãâã ãâã ãâã ãâã what I hate in one place is ãâã ãâã ãâã ãâã ãâã what I would not v. 16. and that again ãâã ãâã ãâã ãâã ãâã the evil that I would not v. 19. and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are directly all one 't is not imaginable how ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã what I hate I do should not be understood ãâã ãâã ãâã ãâã ãâã of doing evil this being no less than a direct contradiction to interpret ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã for that is ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if ãâã ãâã ãâã ãâã ãâã signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words ãâã ãâã ãâã ãâã ãâã I do c. of meer ãâã ãâã ãâã ãâã ãâã thinking or phansying only ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents ãâã ãâã ãâã ãâã ãâã or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâtions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from ãâã acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that liveâ pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
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 ãâã ãâã ãâã ãâã ãâã ordinances ãâã ãâã ãâã ãâã ãâã saith Theophylact types institutions lawes as also ãâã ãâã ãâã ãâã ãâã worships and ãâã ãâã ãâã ãâã ãâã meaning the Tabernacle all which were peculiar to the first covenant the Mosaical oeconomy so Luk. 1. 6. where to ãâã ãâã ãâã ãâã ãâã the commandements or Moral Law is subjoyned ãâã ãâã ãâã ãâã ãâã ordinances or Jewish observances And so here ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã fine linen pure and white it is affirmed that it is ãâã ãâã ãâã ãâã ãâã which may be rendred the ordinances of the sanctuary for so ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã may perhaps best be rendred crying Abba that is Father so as the ãâã ãâã ãâã ãâã ãâã be the Neuter not Masculine gender and the abbreviate of ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the creation or creature being a general word without a restraint and likewise with ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one the creature and the world and ãâã ãâã ãâã ãâã ãâã all the creation as the same is express'd here v. 22. and ãâã ãâã ãâã ãâã ãâã all the world Mar. 16. 15. which is in S. Matthew in the parallel place Mat. 28. 19. ãâã ãâã ãâã ãâã ãâã all nations and so Col. 1. 15. and so also ãâã ãâã ãâã ãâã ãâã the world simply as ãâã ãâã ãâã ãâã ãâã creature here for the heathen world 2 Pet. 1. 4. and elsewhere So ãâã ãâã ãâã ãâã ãâã a new creature 2 Cor. 5. 17. is all one with ãâã ãâã ãâã ãâã ãâã the new man Eph. 4. 24. All by Hebrew idiom wherein ãâã ãâã ãâã ãâã ãâã creature signifies man among their Rabbins as when they say of God ãâã ãâã ãâã ãâã ãâã he shall come to judge the creatures that is men And that this is the meaning of ãâã ãâã ãâã ãâã ãâã 1 Pet. 2. 13. every humane creature that is the heathens peculiarly as farre as the Relative ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the expectation of the creature that is of the Gentile world must be understood according to the sacred
Christian faith by my coming and telling you what I have been able to doe and consequently that I shall bring as much blessednesse to you and be cause of as much Christian joy as is possible 30. Now I beseech you brethren for the Lord Jesus Christ's sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake and upon that obligation of Christian love which he requires and his Spirit works in your hearts that you will with great earnestnesse and intention joyn your prayers with mine to beseech God 32. That I may be delivered from them that doe not believe in Judaea and that my service which I have for Jerusalem may be accepted of the saints Paraphrase 31. That I may be deliver'd from that danger which I foresee in Judaea from some refractary men that though they have received the faith are violently bent against me as an opposer of the Mosaical Law and that the relief which I bring to the poor Christians at Hierusalem and Judaea may be taken by them in good part though it come from those Gentile provinces 32. That I may come unto you with joy by the will of God and may with you be refreshed Paraphrase 32. This would be a means to make me come cheerfully to you if it please God to grant it to our prayers and to have a cheerfull being with you 33. Now the God of peace be with you all Amen Paraphrase 33. And the God of all unity and concord blesse you and preserve unity among you all Amen Annotations on Chap. XV. V. 12. Reigne over the Gentiles That which is out of the Hebrew rightly rendred for an ensigne is by the Greek translators rendred ãâã ãâã ãâã ãâã ãâã to bear rule or dominion because it being the office of the King to defend and by armes to protect the people and the power of warre being as the power of the sword a branch of imperial authority and that no way competible to any but either to the supreme ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã ch 13. 1 2. power or prince or to him that is sent by him that is hath commission from him this being for an ensigne is all one in effect with ruling and one is but a phrase to expresse the other and the Apostle according to his manner maketh use of the Greek translation not of the Original CHAP. XVI 1. I Commend unto you Phoebe our sister which is a note a servant of the Church which is at Cenchrea Paraphrase 1. I pray take speciall notice of the bearer hereof Phoebe a pious person who relieveth those Christians which be in want at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever businesse she hath need of you for she hath been a succourer of many and of my self also Paraphrase 2. And entertain her Christianly as she is wont to doe others and give her your best assistance in the dispatching the businesse which she hath at Rome for she hath been very liberal to divers Christians and particularly hath assisted me in an eminent manner 3. Greet Priscilla and Aquila my helpers in Christ Jesus Paraphrase 3. Mention my love to Priscilla who though a woman hath joyned with Aquila a man to promote the Gospel of Christ and done their best to bring many to the faith 4. Who have for my life laid down their own necks unto whom not onely I give thanks but also all the Churches of the Gentiles Paraphrase 4. And have ventured their lives to save mine for which cause I am not onely bound to thank them but all the Churches of the Gentiles who were obliged by them 5. Likewise greet the Church which is in their house Salute my well beloved Epaenetus who is the first fruits of Achaia unto Christ Paraphrase 5. And all the Christians that belong to their family see note on 1 Cor. 16. c. My love to Epoenetus the first convert I had in all Achaia 6. Greet Mary who bestowed much labour on us Paraphrase 6. See note a. 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the note b Apostles who also were in Christ before me Paraphrase 7. who are either known men of great estimation with other Apostles as well as me or else themselves Apostolical men 8. Greet Amplias my beloved in the Lord. 9. Salute Urban our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold Paraphrase 10. who hath shew'd himself a faithfull sincere Christian 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus that are in the Lord. Paraphrase 11. that have received the faith 12. Salute Tryphaena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Paraphrase 12. doe good offices in the Church see note a. 13. Salute Rusus chosen in the Lord and his mother and mine Paraphrase 13. a choice person a sincure Christian and his mother which is to me as a mother also 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them Paraphrase 14. Christians 15. Salute Philologus and Julia Nereus and his sister Olympias and all the saints which are with them Paraphrase 15. Christians 16. Salute one another with an note c holy kisse The Churches of Christ salute you Paraphrase 16. with that Apostolical form of benediction 2 Thess 3. 17 18. of which a kisse was wont to be the ceremony 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Paraphrase 17. Now of this I warn you brethren to watch diligently and as out of a watch-tower men are wont to observe the enemy approaching so to observe and take notice of them which teach new doctrines either contrary or different from what we have taught you and so break the peââe of the Church and discourage or drive away others from the faith from such hereticall teachers ye are to separate that others may not be deceived by taking them for men as orthodox as any See note on 1. Cor. 5. g. 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Paraphrase 18. Such are the Gnosticks who in stead of serving of Christ serve their own lusts and interests and by plausible pretences and undertakings corrupt and seduce those who are of a temper ready to follow and obey and so become easie and seducible contrary to wise ver 19. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of ãâã and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faât the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication ãâã ãâã ãâã ãâã ãâã fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes ãâã ãâã ãâã ãâã ãâã of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining ãâã ãâã ãâã ãâã ãâã from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of ãâã ãâã ãâã ãâã ãâã fornication is universally heard that is found among you for the word ãâã ãâã ãâã ãâã ãâã seemes to be all one with ãâã ãâã ãâã ãâã ãâã in universum and so perhaps it is to be rendred c. 6. 7. ãâã ãâã ãâã ãâã ãâã there is a defect generally among you and being here joyned with ãâã ãâã ãâã ãâã ãâã is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with ãâã ãâã ãâã ãâã ãâã it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
6. 5. but have sincerely revealed to you what we have been taught by Christ without any other aime God knows than that we may perform faithfull service to him Annotations on Chap. II. V. 5. He hath not grieved me The sense affix'd to these words in this paraphrase very distant from that which the words as they are ordinarily read and rendred sound is taken distinctly from the Scholion of Theophylact who resolving it the Apostles meaning in both these verses to have his charity to the incestuous person express'd and to give order for his Absolution thinks this way of rendering it most proper that joyning them with himself in the dislike and sorrow and consequently infliction of censures for the sin he might ingage them joyntly with himself in the absolving the transgressor and this saith he most wisely disposed by him that they who had so lately been commanded by the Apostle to avoid him as a detestable person should not now upon his giving orders for his absolution be scandalized at him ãâã ãâã ãâã ãâã ãâã as inconstant and mutable This saith he is the reason that he takes them in as partakers with him of the sorrow and censures that he might have them his willing partners in the absolution and joy of that And so this saith he is the sense of the words ãâã ãâã ãâã ãâã ãâã For he hath not saith S. Paul grieved me alone but all you in part that is a little or in some degree that I may not say he hath altogether grieved you lest I should lay overmuch weight upon him or in plain words the truth is he hath grieved you in like manner as me but yet that I may not overburthen him that was guilty of that incest or aggravate the matter against him all that I say is that in part or in some measure ye were grieved by him This is a very commodious sense and necessarily requires some small change of the punctation âhough the printed text in Theophylact have not observed it partly by including in a parenthesis the latter part of this 5. verse from ãâã ãâã ãâã ãâã ãâã to the end of it partly by putting a comma after ãâã ãâã ãâã ãâã ãâã that so ãâã ãâã ãâã ãâã ãâã may connect with ãâã ãâã ãâã ãâã ãâã thus 5. But if any have caused grief he hath not grieved me but in part that I may not aggravate or lay weight on him you all 6. Sufficient to such a man And this is a plain sense and agrees very well with all that followes of their joynt and chearfull proceeding to the Absolution of the incestuous V. 6. Punishment which was inflicted of many What is here meant by ãâã ãâã ãâã ãâã ãâã the punishment which was inflicted under the many will appear by 1 Cor. 5. 4. where concerning the incestuous person and such as he order is distinctly given that he shall be delivered up to Satan for the destruction of the flesh or bringing corporall inflictions upon him which is certainly the ãâã ãâã ãâã ãâã ãâã punishment here mentioned and that ãâã ãâã ãâã ãâã ãâã you being gathered together that is in the presence of the whole congregation to adde the greater solemnity to it And that is all one with the ãâã ãâã ãâã ãâã ãâã here under or in the presence of the many Mean while as there the sentence was S. Pauls ãâã ãâã ãâã ãâã ãâã v. 3. I have judged as present and v. 4. when ye are gathered together and my spirit with the power of the Lord Jesus Christ bestow'd on the Apostle and rulers of the Church so here it must be supposed to be though the solemnity was transacted with the company and in the presence of the whole congregation V. 17. Corrupt That ãâã ãâã ãâã ãâã ãâã the word of God signifies the Gospel here as it was by S. Paul made known unto men the Christian Religion preached by him there can be no doubt All the difficulty is what is meant by ãâã ãâã ãâã ãâã ãâã not that there can be any question of the native proper signification of that word for it certainly signifies doing as ãâã ãâã ãâã ãâã ãâã do and those are little pedling merchants that buy and sell to get gain but because it is possible it may referre to some practices which such Merchants are vulgarly guilty of mixing and dashing their commodities and so deceiving others that they may inrich themselves But thoâgh the word may possibly by a figure signifie this yet the genuine proper notion being very agreeable to the Context is in all reason to be preferred We are not saith S. Paul ãâã ãâã ãâã ãâã ãâã as the many This sure referres to the false teachers of his time and those we know were the Gnosticks who as they are said to serve their belly to love the world and to love pleasures and so generally to designe themselves advantages by their profession and of all things hated the Cross renounced Christianity when it was persecuted and brought any dangers or losses upon them so they are particularly marked out 1 Tim. 6. 5. that chapter where the Gnosticks are named v. 20. and their character particularly set down to be such as deem godlyness gain think the Christian profession brings men secular advantages of liberty c. and so cannot be so single-hearted so wholly bent to approve themselves to God as S. Paul here professeth to be To this interpretation of the place I am inclined by two passages in the Epistles of Ignatius which though they are omitted in the Laurentian Copy are yet constantly to be found in others and if they were put in by any interpolâtor they may yet be of good use to us in this matter there being no reason to suspect the hand that inserted them of any ill designe nor yet of ignorance either of the Gnostick heresie or of the use of the word The former place is in the Epistle ad Magnesianos where speaking of the Gnostick Judaizers enemies of the cross whose God is their belly minding earthly things lovers of pleasures and not lovers of God having a forme of godliness but denying the power thereof he addes ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Merchants of Christ huckstering the word selling Jesus going on to other parts of the character of the Gnosticks corrupters of women coveting what belongs to others ãâã ãâã ãâã ãâã ãâã greedy lovers of money The second place is agreeable in Ep. ad Trall There are saith he some vain speakers and impostors ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã not Christians but Merchants of Christ carrying the name of Christ for deceit huckstering the word of the Gospel and who these are he specifies in the process of that Epistle Simon the first-born of Satan Menander Basilides the unclean Nicolaitans ãâã ãâã ãâã ãâã ãâã those that are falsely named that is the Gnosticks c.
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 ãâã ãâã ãâã ãâã ãâã 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
among you pronounce to you positively that if you depend on circumcision and legal observances for justification Christ will stand you in no stead 3. For I testifie again to every man that is circumcised that he is a debtor to doe the whole Law Paraphrase 3. For by laying upon himself a necessity of circumcision and expecting justification by that he absolutely obliges himself to perfect obedience without which the Law cannot justifie any ch 3. 10. 4. Christ is note a become of no effect unto you whosoever of you are justified by the Law ye are fallen from grace Paraphrase 4. All that run this way of the Judaizers must know that Christ is become uneffectual to them If you expect to be justified by legal performances ye have disclaimed all title to the Gospel See Heb. 13. a. 5. For we through the Spirit wait for the hope of righteousnesse by faith Paraphrase 5. For we according to the Gospel and the promise made to Abraham expect to be justified without legal performances only by faith or Evangelical obedience 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which note b worketh by love Paraphrase 6. For now under the Gospel 't is not material whether a man be circumcised or no all that is required to our justification is faith not all that is called by that name but such as is made perfect by addition of those duties which we owe to God and our brethren 7. Ye did run well who did hinder you that ye should not obey the truth Paraphrase 7. Ye began well in receiving the Gospel as I preach'd it to you who hath caused you not to continue in that course 8. This perswasion cometh not of him that calleth you Paraphrase 8. This new doctrin of the necessity of Judaical observances is not taught you by God or by him whether my self or any others who brought you to the faith 9. A little leaven leaveneth the whole lump Paraphrase 9. It comes from a few false teachers among you that have infected you with this sowre false doctrine of Judaizing which will spoil all your Christianity v. 2 4. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be Paraphrase 10. And I hope it will not extend farre for I am confident of you in respect of the faith planted among you that you will not be carried away with these errors but the teachers of this doctrine whosoever they are or of what quality soever shall suffer and be censured for it 11. And I brethren if I yet preach circumcision why doe I yet suffer persecution then is the offence of the crosse ceased Paraphrase 11. Some of your teachers it seems have told you that I am for the urging of circumcision upon Christians and that I have done so in some places But I pray doe you guesse of the truth of this suggestion by the persecutions which I suffer which generally fall upon me among the Jewes for my affirming the Mosaical Law to be abolished and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance The great exception that the Jewes have against my preaching and other believing me is the abolition of the Mosaical Law and the removing of that one exception would be the appeasing of the wrath of the Jewes who probably would oppose it no longer but this you see is not done for the Jews are still as great opposers of Christianity where it is preached by me and of me for preaching it and of others that so receive it from me as ever they were 12. I would they were even note c cut off which trouble you Paraphrase 12. Thus unreasonable are their pretensions that would seduce you from your constancy and are content to say any thing though never so false and improbable to that purpose all that I have to say of them is I wish they were excommunicated turned out from among you that thus endevour to pervert you 13. For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another Paraphrase 13. Christ hath freed you believers from the rigour of the Law that is both from the necessity of Mosaical observances and of perfect exact obedience under the penalty of the curse onely do not you make an uncharitable or a carnal use of this liberty either to conteâân and scandalize those that dare not use this liberty Rom. 14. 1. or to fall into acts of sin and to think your Christian liberty will excuse you but by charity behave your selves toward all your brethren in this matter of legal ceremonies as may be most for their advantages 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Paraphrase 14. For this is indeed the summe of that Law which ye pretend so much to vindicate endeavouring the good of all others as much as ye can or as you would your own and not permitting your zeal to set you on designes of malice and defaming of others 15. But if ye bite and devour one another take heed that ye be not consumed one of another Paraphrase 15. But if you be so uncharitable as to calumniate and defame one another this will break out in a while as in other places it doth already to open feuds persecuting and mischieving your fellow-Christians 16. This I say Walk in the Spirit and ye shall not fulfill the lusts of the flesh Paraphrase 16. My advise therefore is that you order your actions according to the Gospel rule and doe not those things which are most acceptable to the senses most agreeable to your carnal or worldly ends 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot doe the things ye would Paraphrase 17. For this is certain that he that will serve God must doe many things contrary to his sensual or secular ends For there being two desires in you the one proceeding from the carnal the other from the rational spiritual faculty or reason instructed by the Gospel and these being so opposite one to the other that whatsoever one liketh the other disliketh it follows that whatsoever you doe in compliance with the one you doe in opposition to the other and so that you doe not will or chuse with both wills rational and sensual whatsoever you will or chuse but one of these still resisteth the other 18. But if ye be led by the Spirit ye are not under the Law Paraphrase 18. That then which is your duty is to follow the duct of the Spirit and if so if you follow the Gospell rule in despight of all the temptations
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâparable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things â which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
ãâã saith he I am already poured out V. 20. Noman like-minded The notion of ãâã ãâã ãâã ãâã ãâã among Greek authors is clear all one with ãâã ãâã ãâã ãâã ãâã equal to my soul a second self most dear to me such as Patroclus to Achilles in Homer whom saith he I love ãâã ãâã ãâã ãâã ãâã equal to my head or life Thus also the Greek interpreters of the Psalmes use it Psal 55. 14. ãâã ãâã ãâã ãâã ãâã thou my companion my guide and my known friend This therefore in all reason is to be the meaning of it here also not to express what care Timothy had of the Philippians for that is said in the next words ãâã ãâã ãâã ãâã ãâã who will sincerely take care of your affaires but how dearely valued he was by Paul so that when he came to them they should think a second Paul was come to them If there were any difficulty in this rendring or place for conjecture a man might guess S. Paul to have written either ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the first used by this Apostle in this Epistle c. 4. 3. ãâã ãâã ãâã ãâã ãâã true yoke-fellow and the latter of the same signification he that drawes in another yoke So I suppose the Gloss in Hesychius must be read not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã and so in Phavorinus also But there is no reason to doubt the reading ãâã ãâã ãâã ãâã ãâã nor to fly to this or any other uncertain conjecture V. 30. Not regarding The word ãâã ãâã ãâã ãâã ãâã is not ordinarily to be met with unlesse in Hesychius and Phavorinus and other Glossaries which seem not only to have taken it from hence but also to have read the word ãâã ãâã ãâã ãâã ãâã though the impressions have it otherwise for they place it betwixt ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which would not be done according to the order of the letters if it had been ãâã ãâã ãâã ãâã ãâã It is therefore very probable that the reading here should be ãâã ãâã ãâã ãâã ãâã so ãâã ãâã ãâã ãâã ãâã in Aristophanes is ãâã ãâã ãâã ãâã ãâã he that casts himself into danger in whiche sense we have ãâã ãâã ãâã ãâã ãâã 2 Mac. 14. 38. which is the very notion of this word in Hesychius ãâã ãâã ãâã ãâã ãâã one that gives himself up to death for so saith Phavorinus the phrases are usual ãâã ãâã ãâã ãâã ãâã I venture or gage my head ãâã ãâã ãâã ãâã ãâã I lay any money This in Plutarch ãâã ãâã ãâã ãâã ãâã to be more venturous in fighting than ordinary and in Pliny's Epistles parabola that is periculosa So doth Chrysostome expound this place ãâã ãâã ãâã ãâã ãâã he gave himself up to suffer whatsoever should be necessary and again ãâã ãâã ãâã ãâã ãâã contemning death So Theophylact ãâã ãâã ãâã ãâã ãâã despising all danger and ãâã ãâã ãâã ãâã ãâã he threw himself upon death and at length ãâã ãâã ãâã ãâã ãâã the very expressions that are set by the Glossaries to explain ãâã ãâã ãâã ãâã ãâã For the explaining of this the learned Isaac Casaubon in Epist 438. saith that he found in Puteans copie this reading with this interpretation to it Parabolanus fuit de anima sua in the same manner as in Iustinians Code they that goe to them that are sick of the plague are called parabolani and paraborarii CHAP. III. 1. FInally my brethren rejoice in the Lord. To write the same things to you to me is not note a grievous but for you it is safe Paraphrase 1. To conclude my brethren I salute you in the Lord somewhat I have to write to you which flowes not from any cowardise in me though I have tasted of the sharpnesse of it but from my great care to preserve you from the greaâ dangers into which I have fallen my self 2. Beware of dogs beware of evil workers beware of the note b concision Paraphrase 2. There are a sort of men I would have you take especial heed of very malicious persons that bark at and bite every orthodox professor and that live themselves in all villany I mean the heretical Gnosticks v. 18. Others also there are to beware of as with whom the Gnosticks combine viz the Jewish believers which still observe the Mosaicall Law and require all to Judaize and persecute them that do not These take upon them to be the circumcision but are onely the concision those that tear the Church in peeces condemne and separate from their brethren Rom. 14. 3. For we are the circumcision which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh Paraphrase 3. For sure we are the true children of Abraham and the circumcision indeed who âive piously and confesse Christ crucified and depend upon Gods ' mercy only through that promise sealed to us in Christ's blood and so place no confidence in circumcision not any such outward performance 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he might trust in the flesh I more Paraphrase 4. Though if you speak of confidence upon privileges and advantages of a Jew no man hath more reason for it more right unto it than I 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee Paraphrase 5. Having been circumcised at eight daies old as the Law prescribes the native Jewes and so no proselyte my parents and antecessors Israelites of an eminent tribe the tribe of Benjamin so dearly beloved by Jacob both my parents of Abraham's not of a proselytes race and in respect of my zeal to the Mosaical law of the strictest sect among the Jewes 6. Concerning zeal persecuting the Church touching righteousness which is in the Law blameless Paraphrase 6. And so zealous for the Law that I persecuted the Christians with great rage and fury as thinking them enemies to the Law and for all legal observances I never neglected any as long as I lived in that course 7. But what things were gain to me those I accounted losse for Christ Paraphrase 7. But whatever advantages I enjoyed as a Jew I may part with well for Christ and if they would keep me in the least manner from embracing theChristian doctrine they would be very far from being advantages to me but losses rather 8. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may win Christ Paraphrase 8. Yea and whatsoever I should place any confidence in I should be a great loser by it in comparison to the huge advantages of being a Christian for which I am content to be stript of
the heathenish Pythagorean Philosophy together with the observances of the Mosaical Law and very distant and contrary to Christian divinity 9. For in him dwelleth all the fulnesse of the Godhead note c bodily Paraphrase 9. For the whole will of God is by Christ really made known to us as his Divinity really dwels in him and therefore there is little need of the additions of the Gnosticks which they borrow out of the heathen and Jewish theologie to supply the defects of the Evangelical doctrine 10. And ye are compleat in him which is the head of all principality and power Paraphrase 10. And by him you have knowledge sufficient to satisfie and complete you without such supplies as these from the doctrines and divinity of the Gnosticks about their AEones see 1 Tim. 1. note d. look'd on by them as divine immortal powers of which whatsoever they are if they be not idol-things be they Angels of a superiour or second degree Christ is the head and they which have Christ need not trouble themselves with these accessions 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian so is there as little need of the Judaical observations circumcision c. which are urged by the Gnosticks also Christ having in his Gospel helped you to the true gainfull circumcision not that outward the cutting off the fore-skin with a knife but the inward spiritual the putting off throwing away all those carnal sins which the Gnosticks again doe so abound in and this is the true Christian circumcision 12. Buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead Paraphrase 12. And to all this you are engaged and have undertaken it in your baptisme whereof one part referring to the burial of Christ denotes not only your dying to your sins forsaking the impurities of your heathen lives but also the abrogation of and liberty from the Mosaical performances Ephes 2. 15. and your laying all down in the grave to be buried with Christ never to live or have power in or over you again and another part that of coming out of the water referring to the resurrection of Christ denotes your vow and engagement to rise to all Evangelical performances and to all purity of life by the virtue of your faith in that God whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead 13. And you being dead in your sins and the uncircumcision of the flesh hath he quickend together with him having forgiven you all trespasses Paraphrase 13. And you being heathens and uncircumcised and so without requiring those legal performances of you hath he received into covenant taken you out of your heathen dark dead condition and having pardoned you all your past idolatries and provocations he hath called you into the free estate of the Gospel requiring none of those legal yokes of you which the Judaizing Gnosticks lay upon you 14. Blotting out the note d handwriting of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse Paraphrase 14. Having by that proclamation of pardon to all penitent believers Gentiles as well as Jewes which is a doctrine of Christ's now peculiarly revealted in the Gospel blotted out that bill which the Jewes were bound by having as it were signed it with our own hands against our selves by prosessing to expect justification by the Law a bill indeed contrary to our peace destructive to us and having taken away cancelled it and that as bonds are wont to be cancelled by striking a nail through it viz. nailing it to his crosse that is cancelling it by his death undergoing a vile death for us and obraining pardon of sins for us by that means 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Paraphrase 15. By which means also of his death he hath devâsted the evil spirits of their power thrown them out of their temples filenced their oracles c. and hath made it publickly discernible to all men carried them as it were in triumph as those that he had taken captive victoriously see Joh. 7. a. brought them from their idolatrous practices to the true Christian religion 16. Let no man therefore judge you in meat or in drink or note e in respect of an holy day or of the new moon or of the sabbath daies 17. Which are a shadow of things to come but the body is of Christ Paraphrase 16 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies c. and condemn or sentence Christians see note i. for eating or drinking things prohibited by the Jewish Law nor observing those things which are set down in their section of feasts or new moons or sabbaths which were all but types of Christianity and therefore now in the presence of Christianity it self are not obligatory 18. Let no man note f beguile you of your reward in a note g voluntary humility and worshipping of Angels note h intruding into those things which he hath not seen vainly puft up by his fleshly mind Paraphrase 18. Let no man please himself and condemn you in point of worshipping Angels as mediators to God as if there were some peââal humility in so doing undertaking to search into those things which he knows nothing of having no other ground for his doctrine but his own carnal phantasie 19. And not holding the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Paraphrase 19. Which they that are guilty of doe disclaim Christ who is indeed the head of his Church the only intercessor to the Father from whose influences as in the natural body the animal spirits are from the head conveyed to all the body by the nerves and thereby all the joynts cemented together for the supplying all the wants of every part so the Church by the unity maintained and continued with Christ the head and by amity liberality and charity of one towards another shall thrive and prosper and increase to that proportion which God requires see note on Ephes 4. e. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Paraphrase 20. If therefore ye have received the Christian faith and as ye ought to doe made that use of the death of Christ as to have forsaken all other doctrines and practices to receive his and so to look upon the rites of the Jewes and the
to you Job 1. 21. For this is the condition of the Evangelical covenant which is the covenant of sufferings that we should rejoice in them Mat. 5. 12. and give God thanks for them 1 Pet. 3. 15. and 4. 16. 19. Quench not the Spirit Paraphrase 19. This gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life and when ye see gifts in others by which they appear to be true teachers ye must not have the same aversion to them that ye would to false prophets 20. Despise not prophesyings Paraphrase 20. And for that faculty of interpreting scripture ye ought to set a special value upon it 1 Cor. 14. 5. 21. Prove all things hold fast that which is good Paraphrase 21. Trie all those who pretend to extraordinary gifts and examine whether they have them or no by that gift of discerning of spirits and make use of those who approve themselves to have what they professe 22. Abstain from all note e appearance of evil 23. And the very God of peace sanctifie you wholly and I pray God whole note f spirit and soul and body be preserved blamelesse unto the coming of the Lord Jesus Christ Paraphrase 23. And that God which is the author of all good things and particularly of that peaceablenesse recommended to you v. 13. and appointed to be secured by the following means work all kind of purity in you that of the flesh and spirit And I heartily pray that all and every part of you may be kept immaculate that whensoever Christ comes either in his signal punishments here forementioned or in that judgment after death ye may be approved and rewarded by him 24. Faithfull is he that calleth you who also will doe it Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth afforded you such privileges and advantages advanced you thus farre will farther enable you to persevere spotlesse unto the end 25. Brethren pray for us 26. Greet all the brethren with âan holy kisse 27. I charge you by the Lord that this Epistle be read unto all the holy brethren Paraphrase 27. I require you with all the weight of adjuration that this Epistle be read and divulged to all the Christians of your Church and so likewise to all the Churches under the Metropolis of Thessalonica and to all the Churches of all Macedonia See note on Phil. 1. 2. 28. The grace of our Lord Jesus Christ be with you Amen The first Epistle unto the Thessalonians was written from Athens Annotations on Chap. V. V. 1. Times and season What ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã times and seasons here signifie appears sufficiently by v. 2. where in another phrase the same thing is expressed by ãâã ãâã ãâã ãâã ãâã the day of Christ cometh which is without question the same which is so oft called the coming of Christ for the destroying the enemies of Christianity which he should do ãâã ãâã ãâã ãâã ãâã in the proper seasons 1 Tim. 6. 15. the day approaching and day in all languages signifies judgment so 1 Cor. 3. 13. the day shall declare that is the judgment that shall sit upon them and so diem dicere is to call a man into any court of judicature and a dayes-man among us is a judge and so the word ãâã ãâã ãâã ãâã ãâã season is used Rom. 13. 11. ãâã ãâã ãâã ãâã ãâã knowing the season and that season expressed in the end of the verse as here by ãâã ãâã ãâã ãâã ãâã the approaching of the day So Mat. 16. 3. ãâã ãâã ãâã ãâã ãâã the signes of the times were the signes of that approaching destruction and accordingly Luk. 12. 56. it is called ãâã ãâã ãâã ãâã ãâã this time or season And to this matter plainly set down before c. 2. 16. the full vials of Gods wrath falling on the persecuting Jewes the rest of this discourse to v. 12. doth evidently belong and the suddaianesse and unexpectednesse of it and the surprize of all carnal men which joyned with the persecutors or went on in unchristian sinnes described as it is frequently in the Gospel Mat. 24. Luk. 19. and in the Epistles Rom. 13. 2 Pet. 3. and elsewhere And that it cannot belong to the last coming of Christ to judgement or finall doom appears both from hence that that was the subject of the former discourse cap. 4. 13 c. and this as a distinct matter is entred upon with a ãâã ãâã ãâã ãâã ãâã c. But concerning the times and seasons and secondly by the end to which this discourse is here designed by the Apostle viz. to comfort the Christians that were under persecution and give them patience and constancy for which this was a fit consideration that this judgment of God would come suddenly and when it was least expected and so would surprize them if they were not watchfull And this but a transcript of Christs words on this matter Mar. 13. 32. and the very word ãâã ãâã ãâã ãâã ãâã season there made use of v. 33. and more punctually under the phrase of the thief in the night Mat. 24. 43. All which belonged peculiarly to this doom upon the Jewes and not to the general judgment which it is to us certain that those that then lived were not concern'd in but only in this other And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia and so be matter of such particular advertisement to the Thessalonians I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia did likewise wheresoever they were oppose the Apostles preaching to the Gentiles and not onely so but persecuted those that received the saith with all bitternesse and how peculiarly this was observable at Thessalonica see Note on c. 2. i. The Jewes were the fountains of persecutions saith Tertullian and as they prosecuted the Christians before the heathen powers so all the false-hearted temporizing carnal Christians that were not willing to bear persecutions complyed and joyned with them against the pure and Orthodox and all that did so being engaged in the same course were involved also in the same destruction and so the Jewes and Gnosticks which at this time were the cockle among the wheat in every Christian plantation overran all the Churches of Asia c. as appears by the Apostles and Christs Rev. c. 2. 3. Epistles to them and infested this plantation in the Churches of Macedonia also as oft appeared in the Epistle to the Philippians another Church of Macedonia It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy and to fortifie them against timidity on one side and the carnal baites on
excellency of the possession ãâã ãâã ãâã ãâã ãâã it denotes wealth plenty and ãâã ãâã ãâã ãâã ãâã multitude and ãâã ãâã ãâã ãâã ãâã abundant and ãâã ãâã ãâã ãâã ãâã rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew ãâã ãâã ãâã ãâã ãâã from whence ãâã ãâã ãâã ãâã ãâã signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so ãâã ãâã ãâã ãâã ãâã which is generally rendred ãâã ãâã ãâã ãâã ãâã Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum ãâã ãâã ãâã ãâã ãâã dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts ãâã ãâã ãâã ãâã ãâã as Mal. 3. 17. ãâã ãâã ãâã ãâã ãâã is rendred by us jewels and by Aquila ãâã ãâã ãâã ãâã ãâã CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
priest and as such working deliverance for us c. 4. 15. it will not be amisse to inlarge a while by comparing the chief things observable in an Aaronical priest with the like which are observable in him every one of them They are chiefly three First the Aaronical high priest is severed and set apart from the common multitude and appointed to act in stead of them in all things between them and God and particularly in matter of burnt-offerings which are by men given to God and so spent by the Priest wholly in God's service and of sin-offerings such as Lev. 4. 3. 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity Paraphrase 2. Both which he offers for the sins of the people those which they commit without deliberation through ignorance surreption oâ suddain passion And this secondly he can doe affectionately and with a fellow-feeling of those infirmities which have betrayed them to such sins through incogitancy without malice or presumption as considering that he himself is subject to the like infirmities as well as others and so the more inclinable in all reason to mildnesse toward them 3. And by reason hereof he ought as for the people so also for himself to offer for sins Paraphrase 3. And because the Priest is subject to those infirmities 't is therefore appointed that he shall offer also for himself not only in case of any actual commission of this kind of which he is at any time guilty Lev. 4. 3. but also because such sins may passe by him undiscerned he is therefore on the great day of expiation when he offers for the sins of the people to offer for himself also Lev. 16. 6. 4. And no man taketh this honour unto himself but he that is called of God as was Aaron Paraphrase 4. And thirdly the nature of this office was such that no man might legally assume it to himself but only he that was of Aaron's line and so called to it by God that had assigned it to that line 5. So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a priest for ever after the order of Melchisedek Paraphrase 5 6. Now of these three things propounded of a legal high priest the first v. 1. the second v. 2 3. and the third v. 4. every of them are directly appliable to Christ As first the last of them see note on Mat. 7. b. that Christ did not intrude himself upon this office but God called him to it And that is the meaning of two places in the Psalmes first Psal 2. This day have I begotten thee O my son that is bestowed this special dignity upon thee to be a King and Priest after thy resurrection that is upon the ascending of Christ which was his going into the Holy of holies whither none but the high priest went the second Psal 110. Thou art such a Priest as Melchisedek was that is a King and a Priest together and that never to cease or to be succeeded by any till all be delivered up to God the Father 1 Cor. 15. 24. 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was note a heard note b in that he feared Paraphrase 7. The second parallel betwixt Christ and the Priest in his offering for himself now follows For so did Christ also in the time of his lowest estate of infirmities and destitution when upon the crosse he cried out My God my God c. offer up prayers and very submisse petitions to his Father that he would if he died yet deliver him out of death preserve his spirit and restore it again saying Father into thy hands I commend my spirit and cried with a loud voice Mat. 27. 50. Mar. 15. 37. Luk. 23. 26. at the delivering those words and it seems though it be not mentioned in the Gospel added tears therewith and accordingly he was delivered from that which he feared and according to his ardent prayer he was thus preserved by God and though he died was yet restored from death by God and not suffered to lie under the power of it 8. Though he were a son yet learned he obedience by the things which he suffered Paraphrase 8. And having past through so much of sufferings even to the highest degree of death it self in obedience to his Fathers will and so having found how dear obedience cost him though he were the Son of God in an eminent manner he could not but learn from thence what an hard thing it is to perform constant obedience when death it self sometimes must be taken in the way to it and consequently he could not but learn to have compassion on those that sin out of weaknesse v. 2. though in that he were unlike the priest that he was not subject to sin like him which taught the priest his compassion to sinners 9. And being note c made perfect he became the author of eternal salvation unto all them that obey him 10. Called of God an high priest after the order of Melchisedek Paraphrase 9 10. After this third and second part of the parallel the first now follows in the last place that as the priest is taken from among men and advanced to that office to negotiate between God and man in the things belonging to God especially in offering sacrifices so Christ is parallel to the priest also though in an higher manner not taken from the common multitude of men as the priest was in that unlike but yet negotiating in the whole businesse of souls as the priest did consecrated by his sufferings as the priest by the ceremonies of his consecration and being so consecrated he offers up himself unto his Father as the priest did gifts and sacrifices v. 1. presents himself now at his right hand in heaven by way of intercession for us for pardon and for grace and by that means if we live sincerely though not perfectly obedient to him becomes unto us the author of eternal salvation being after his resurrection from the grave pronounced or declared by God an high priest such an one as Melchisedek was a king and a priest together the priest to pray for blessings on us as Melchisedek did on Abraham and the king to doe that with power actually to bestow those blessings on us 11. Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing Paraphrase 11. Of which resemblance also between Christ and Melchisedek I might speak very much which would not easily be understood if I should speak it For I cannot boast much of the quicknesse of your understanding or
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
they that are no way reformed by afflictions nor to be discouraged and disheartned by them 5. And ye have forgotten the exhortation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Paraphrase 5. What ye have yet suffered in the combating with sin is but a kind of light skirmishing you may well resolve to prepare your selves for yet sharper assaults You have been exhorted and warned by Solomon in the person of wisdome speaking to her sons Prov. 3. 11. neither to kick against Gods punishments without making that use of them for which they are sent as they that are no way reformed by afflictions nor to be discouraged and disheartned by them 6. For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Paraphrase 6. For it is an effect in God of paternal love that on his beloved children and servants he inflicts punishments for their farther amendment and it is an argument of his approving and acknowledging them for his own that he dealeth thus sharply with them permitting them to be persecuted 7. If ye endure chastening God dealeth with you as with sons for what son is he whom the father chasteneth not Paraphrase 7. And therefore in that ye are afflicted or punished ye are to reckon your selves dealt with as children by their parents for among men ye shall seldome ever hear of a child that hath not sometimes been chastened by his parent 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons Paraphrase 8. It were a sadder condition on the others side and an argument that though ye are in God's family ye are not owned and acknowledged by him and so that ye have no title to or expectation of the inheritance if when all the faithful mention'd c. 11. did passe through pressures and persecutions ye should now have immunity from them 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the father of spirits and live Paraphrase 9. Again we know that when our carnall fathers which begot us men chastifed us we have not been incited thereby to love or reverence them lesse to forsake or renounce them and shall we for a little persecution fall off from Christ our spiritual father which makes Christians and Saints of us and if obey'd constantly and adher'd to in spight of persecution will bestow eternal life on us as a reward of our patience and perseverance 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse Paraphrase 10. The carnal parents indeed chastised you when you were children and no longer and that as having absolute dominion over their children by the rules of their own judgment or will which are oft corrupt but all Gods chastisements are for your advantage that you may be the higher advanced toward his purity or sanctity and so 't is a mercy of his and a kindnesse above that of parents that he never gives over this special care of you but continues this healthful discipline unto you 11. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yieldeth the note e peaceable fruit of righteousnesse unto them which are exercised thereby Paraphrase 11. 'T is true indeed that there is in all affliction that which is ungrateful to flesh and bloud and so cannot be joyous to us at the present but then in the end it gives us our payment for all our patience viz. a blessed reward of blisse and peace to all that have suffered any thing as Christians 12. Wherefore lift up the hands which hang down and the feeble knees Paraphrase 12. Wherefore encourage all the cowardly pusillanimous fearful persons see Note on v. 3. b. and c. and by the considerations here offered to you remove all things out of the way which may discourage the weak and make them forsake their Christian course when they see it persecuted but on the other side whomsoever you see thus weak or in danger of being thus perverted or disheartned through his own fears cure him of his fears and establish and confirm him in his course of Christianity 13. And make straight pathes for your feet lest that which is lame be turned out of the way but let it rather be healed Paraphrase 13. Wherefore encourage all the cowardly pusillanimous fearful persons see Note on v. 3. b. and c. and by the considerations here offered to you remove all things out of the way which may discourage the weak and make them forsake their Christian course when they see it persecuted but on the other side whomsoever you see thus weak or in danger of being thus perverted or disheartned through his own fears cure him of his fears and establish and confirm him in his course of Christianity 14. Follow peace with all men and holinesse without which no man shall see the Lord. Paraphrase 14. Two great faults there be in the Gnosticks of which I would advise you malice and uncleannesse all filthy pollutions of the flesh and be you carefull ye be not seduced into either of these but on the contrary strive as much as is possible to maintain peace and all kind of charity even with your persecutors and be sure ye doe not make use of Christian liberty to licentiousnesse to the neglecting of that purity and sanctity of life without endevour of and growth in which no man shall come to heaven 15. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled Paraphrase 15. Taking all care that ye walk like Christians that ye doe not fall off from the Gospel-state see note on c. 13. d. lest the heresie of the Gnosticks begun in Simon Magus be found among you see note on Act. 8. d. and that poison prove infectious to others 16. Lest there be any fornicator or note f profane person as Esau who for one morsel of meat sold his birth-right Paraphrase 16. Lest any of their unclean infusions come in among you or lest there be any so profane that like Esau through hunger or any such pressure he part with the Priesthood and primogeniture that is to avoid the afflictions of this life here he forsake Christianity it self and for the present to get a little ease from persecution he forsake the publick meetings for Gods service Heb. 10. 25. and all other privileges attending it 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears Paraphrase 17. Which profanenesse of Esau's in selling at so small a rate the
of Christ so long expected see note b. Mat. 24. b. wherein the obdurate unbelievers shall be destroyed and the believers delivered and preserved we may come with chearfulnesse and confidence see Joh. 7. a. and not be turned with shame from him or as inconstant and so guilty persons be ashamed to meet him 29. If ye know that he is righteous ye know that every one that doth righteousnesse is born of him Paraphrase 29. Resolving of this that Christ is a most just judge and consequently that every upright person is a child of his like unto him and certainly shall be used by him as a son have all protection and inheritance from him Annotations on Chap. II. \1 \2 reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã because the darknesse or the shadow passeth and the true light already shineth What is the meaning of these phrases is yet a farther difficulty but by analogie with other the like in these books may be explained Christ is called the true light Job 1. 9. Light in respect of his doctrine which was the direction of every mans life and true light in respect of the more imperfect shadows that had been before under the Law Thus when it is said Grace and truth came by Jesus Christ and that the true worshippers shall worship the Father in spirit and in truth truth denotes the substance in opposition to shadows the substantial worship in opposition to the rudiments of the Law And this sense is much favoured here by the King's MS. which reads not ãâã ãâã ãâã ãâã ãâã darkness but ãâã ãâã ãâã ãâã ãâã shadow which is used of the Law Col. 2. 17. Heb. 10. 1. and so the word ãâã ãâã ãâã ãâã ãâã passeth doth incline for that is oft applied to a shadow my time passeth like a shadow c. but not so to darkness And indeed as light is opposed to darknesse so true light which is somewhat more that in which is no mixture of darknesse is most fiâly opposed to a shadow in which there is some of that mixture 'T is true indeed ver 9 and 11. we read ãâã ãâã ãâã ãâã ãâã darkness which may make it probable that it should be ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã darkness not shadow here But that argument is of little force because there the opposition being betwixt that and light simply ãâã ãâã ãâã ãâã ãâã darkness was necessarily to be used and by that is meant the darkness of sin in both places the hating the brother but here it being not simply light but with this addition the true light shadow is it to which that is most properly opposed And it need not seem strange that both these oppositions should here be used so neer one to the other it being evident that the doctrine of Christ which is opposed to sin and so to darkness which denotes that is opposed also to the Law of Moses as a more perfect to that which was lesse perfect an higher degree of charity now exemplified and required by Christ to a lower and more imperfect degree of it before required by Moses As for the passing of the shadow and shining of the true light that evidently signifies the abolition of the Mosaical Law and the Christian law taking place prevailing over it Which this Apostle which knew that to be the last hour and so the destruction of the Jewish Temple and consequently service so suddainly to approach could not but know that it was now at hand And indeed the Apostles having received revelations to that purpose see Note on Rom. 7. a. it is here truly said ãâã ãâã ãâã ãâã ãâã this true light already shineth the Law was already abolished and only the Christian doctrine in force already And so this is a most commodious efficacious reason to prove and press the matter in hand that if this were a new commandment which here he speaks of and no old Judaical one yet it was part of the doctrine of Christ and that was now in full force over the world the Judaical Law being already abrogated and the destruction of their whole policie very near at hand v. 18. V. 18. The last time That ãâã ãâã ãâã ãâã ãâã here signifies that famous period the destruction of the Jewes will not only appear by comparing that phrase with many other of that kind in these Books the ãâã ãâã ãâã ãâã ãâã end and ãâã ãâã ãâã ãâã ãâã consummation of the age and ãâã ãâã ãâã ãâã ãâã the last daies but also by the whole Context in this place For the ãâã ãâã ãâã ãâã ãâã here following ye have heard being a form of citing must necessarily referre us to some prediction that had before been delivered of the matter here spoken of viz. the coming of Antichrist This prediction was certainly that of Christ's Mat. 24. where before this fatal day in three stages of his discourse three several times he toucheth on this matter first v. 5. There shall come many in my name saying I am Christ and shall deceive many then v. 11. many Pseudo-prophets that is that pretend a mission when they have it not shall arise and deceive many then v. 23. If any shall say Lo here is Christ or there believe them not for there shall rise Pseudo-Christs and Pseudo-prophets and shall shew many signes and wonders so that they shall deceive if possible even the elect behold I have told you before Of the first sort are those counterfeit Christs who pretended soon after Christ's ascension of which it is therefore said ãâã ãâã ãâã ãâã ãâã the end is not yet they were to be some years before this destruction Of this sort was Theudas not he which is mentioned Act. 5. 36 37. as antienter then Judas Galilaeus but another mentioned by Josephus under Claudius's reign when Fadus was Procurator of Judaea who saith Eusebius 1. 2. c. 1. a. out of Joseph Ant. l. 20. c. 5. ãâã ãâã ãâã ãâã ãâã deceived many Of this sort was the Aegyptian Act. 21. 38. mentioned also by Eusebius 1. 2. c. ãâã ãâã ãâã ãâã ãâã out of Josephus And so also Dositheus or Dosthes in Origen cont Cels l. 1. and in Hegesippus apud Euseb l. 4. c. ãâã ãâã ãâã ãâã ãâã and divers others who undertook to be deliverers of the people which is in effect to be Christs as a Christ is defined by S. Luke c. 24. 21. ãâã ãâã ãâã ãâã ãâã he that should redeem Israel So again in the last place the false Christs false prophets are the like to these differing from them only in the time wherein they should shew themselves viz. after the besieging of Jerusalem v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Judaea v. 16. for then was it an opportunity for false Christs to attempt to gather followers and undertake deliverances
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What ãâã ãâã ãâã ãâã ãâã to perswade hearts doth fully import will appear first by the use of the phrase ãâã ãâã ãâã ãâã ãâã Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first ãâã ãâã ãâã ãâã ãâã v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly ãâã ãâã ãâã ãâã ãâã v. 22. to have our prayers heard by God which he that can challenge and so ãâã ãâã ãâã ãâã ãâã draw near unto God in confidence in prayer is said ãâã ãâã ãâã ãâã ãâã Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable ãâã ãâã ãâã ãâã ãâã God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 ãâã ãâã ãâã ãâã ãâã where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds ãâã ãâã ãâã ãâã ãâã Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's ãâã ãâã ãâã ãâã ãâã Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have ãâã ãâã ãâã ãâã ãâã the God of all who is known in Father Son and holy Ghost and of them all ãâã ãâã ãâã ãâã ãâã these three partake of one and the same essence have one and the same divinity and ãâã ãâã ãâã ãâã ãâã three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and ãâã ãâã ãâã ãâã ãâã Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. ãâã ãâã ãâã ãâã ãâã There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists ãâã ãâã ãâã ãâã ãâã Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus ãâã ãâã ãâã ãâã ãâã To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil ãâã ãâã ãâã ãâã ãâã reckoned among the assertors of this Tradition l. 6. Comm. in Johan ãâã ãâã ãâã ãâã ãâã the Deity of the Trinity
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
reward of Martyrs they shall be clothed in shining garments that is gloriously or royally and this as a reward of their Christian constancy for they have behaved themselves as they ought 5. He that overcometh the same shall be clothed in white raiment and I will not blot out his name out of the note b book of life but I will confesse his name before my Father and before his Angels Paraphrase 5. He that holds out against all temptations and confesses Christ before men shall be rewarded with the richest Martyrs reward and though he be slain here he shall be sure to gain life by losing it I will make good my promise to this Confessor of mine in confessing and owning him before my Father and his Angels at the day of Judgement 6. He that hath an ear let him hear what the Spirit saith unto the Churches 7. And to the Angel of the Church in Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth Paraphrase 7. Christ that is pure and faithful to us and that loveth and owneth and rewardeth those that continue pure and faithful undefiled and constant to the professing of him that hath as a King see note on Mat. 16. h. supreme independent absolute power and authority put into his hand over the Church of God and so whatsoever he doth shall stand against all controll 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name Paraphrase 8. You have behaved your selves couragiously and so as I approve of and this behaviour shall be a means of enlarging the bounds of Christian doctrine of bringing in Proselytes to Christ in despight of all the cunning or force of the adversary and this because that little Church or host or congregation among you hath been kept entire and neither defiled with the impure mixture of the Gnosticks nor with their doctrine of renouncing Christ in time of persecution but hath held out against all 9. Behold I will make them of the Synagogue of Satan which say they are Jews and are not but do ly behold I will make them to come and worship before thy feet and to know that I have loved thee Paraphrase 9. And for the Gnosticks that have joined with the Jews to persecute you that have not onely been thus careful to preserve themselves by subtle compliances to appear to be Jewes to escape persecutions from them see note on c. 2. â being indeed the most polluted villains in the world but farther have joyned with them to annoy the Christians let them know that their cunnings and subtilties shall stand them in little stead the time shall come that they shall see that those which have served Christ most faithfully and couragiously shall fare best even in this world and that Gods love is more useful and worth having then any other acquisition which is gotten with the losse of that and in stead of being able to prevail against you they shall be themselves subdued and destroyed see note on c. 2. l. 10. Because thou hast kept the word of my patience I will also keep thee from the hour of temptation which shall come upon all the world to try them that dwell upon the earth Paraphrase 10. And because you have observed my command of constancy persevered in the confession of Christ even in time of persecution and have been content to suffer for me I will preserve and deliver you from those persecutions which are about to fall upon the Christians every where as a sharp trial to them 11. Behold I come quickly hold that fast which thou hast that no man take thy crown Paraphrase 11. This patience and purity of yours I shall speedily reward Be ye therefore sure to persevere now this little while that all that hitherto you have suffered be not lost and unrewarded as it would if now at last you should fail 12. Him that overcometh will I make a pillar in the Temple of my Godâ and he shall go no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which cometh down out of heaven from my God and I will write upon him my new name Paraphrase 12. He that thus holds out shall be a pillar of the Church and live quietly to perform the office of an Apostle in it he shall no more be disturbed or cast out Mat. 8. 12. And I will acknowledge him as a person truly godly a true member of the pure Catholick Christian Church known by the name of the new Jerusalem descending from heaven see note on c. 21. b. one that is approved by me as a faithful true Christian see note on c. 2. l. 13. He that hath an ear let him hear what the Spirit saith unto the Churches 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithful and note c true witnesse the beginning of the creation of God Paraphrase 14. This is the message of Christ the Amen in whom all the promises of God are fulfilled the faithful witnesse that hath confirmed the doctrine brought from his Father by laying down his life for it and so is a witnesse that deserves to be believed and requires all his disciples to do the like when there is occasion for it he that is the father of the Christian Church 15. I know thy works that thou art note d neither cold nor hot I would thou wert either cold or hot Paraphrase 15. I have examined and considered your temper and find it such as I can no ways like you professe the Christian faith know and receive the Gospel and so are not quite cold and yet have no Christian zeal or love to endure any thing for Christ 16. So then because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth Paraphrase 16. And so you are of a very indifferent temper though there be none of those which directly renounce the faith among you yet on the other side there be none that confesse it with any warmth or zeal and certainly the faith of Christ is such that if it be at all received may deserve our utmost fervency the laying down our life for it and if it be not thought worth that 't were better never to have received or profess'd it at all This indifferency of yours like luke-warm water nauseous to the stomach and cause of vomiting is matter of loathing to God and will bring utter rejection upon you 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked
Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a ãâã ãâã ãâã ãâã ãâã or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called ãâã ãâã ãâã ãâã ãâã See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged ãâã ãâã ãâã ãâã ãâã according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially
ãâã ãâã ãâã ãâã * hour ãâã ãâã ãâã ãâã ãâã â cometh ãâã ãâã ãâã ãâã ãâã * hour * And ãâã ãâã ãâã ãâã ãâã â I have written ãâã to you not because ãâã ãâã ãâã ãâã ãâã * This is the Antichrist denying ãâã ãâã ãâã ãâã ãâã * or remain in him even now or still for the Ks Ms. reads and points it so ãâã ãâã ãâã ãâã ãâã â ashamed of or from him ãâã ãâã ãâã ãâã ãâã * or know that also for the King's MS. reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Bib. ãâ¦ã 2. p. 347. A. * 1. 4. c. 22. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Lausiâe Histor c. 31. p. 949. D. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã || hath not been yet made manifest ãâã ãâã ãâã ãâã ãâã * if he appear ãâã ãâã ãâã ãâã ãâã â on him ãâã ãâã ãâã ãâã ãâã * doth also coÌmit transgression â dissolve ãâã ãâã ãâã ãâã ãâã * By this ãâã ãâã ãâã ãâã ãâã â Cain was ãâã ãâã ãâã ãâã ãâã * that ãâã ãâã ãâã ãâã ãâã â and we shall perswade ãâã ãâã ãâã ãâã ãâã * boldnesse ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * In Stobaeâ p. 100. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * have come out ãâã ãâã ãâã ãâã ãâã â Jesus Christ which is come in the flesh ãâã ãâã ãâã ãâã ãâã * Jesus Christ which is come â that of Antichrist ãâã ãâã ãâã ãâã ãâã * he cometh ãâã ãâã ãâã ãâã ãâã â and now he is already ãâã ãâã ãâã ãâã ãâã * among us ãâã ãâã ãâã ãâã ãâã â that ãâã ãâã ãâã ãâã ãâã * remain ãâã ãâã ãâã ãâã ãâã â abideth ãâã ãâã ãâã ãâã ãâã * among us ãâã ãâã ãâã ãâã ãâã â in this the love with as is perfected that we have ãâã ãâã ãâã ãâã ãâã * hath not been perfected ãâã ãâã ãâã ãâã ãâã â or Let us love him ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * heavy ãâã ãâã ãâã ãâã ãâã â or and the spirit Jesus for the Kings MS. reads ãâã ãâã ãâã ãâã ãâã and so again in the next part of the verse * or witness of God for the Kings M S. reads ãâã ãâã ãâã ãâã ãâã â toward him ãâã ãâã ãâã ãâã ãâã * of that I say not that he should pray ãâã ãâã ãâã ãâã ãâã â the world is wholly set on evil ãâã ãâã ãâã ãâã ãâã * or the true God for the Kings MS. reads ãâã ãâã ãâã ãâã ãâã â and in ãâã Son ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * See Theaâeret Eccl. Hist l. 1. C. 7. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Catholick or General Epistle ãâã ãâã ãâã ãâã ãâã â the Apostle John for the copies generally read ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Jesus Christ coming in the flesh ãâã ãâã ãâã ãâã ãâã â ye destroy not what ye for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * receive ãâã ãâã ãâã ãâã ãâã * contributes to ãâã ãâã ãâã ãâã ãâã â mouth â mouth to talk with you ãâã ãâã ãâã ãâã ãâã * sister the chosen ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Epistle general ãâã ãâã ãâã ãâã ãâã a the Apostle Iohn ãâã ãâã ãâã ãâã ãâã * I pray ãâã ãâã ãâã ãâã ãâã â a faithful thing ãâã ãâã ãâã ãâã ãâã * furnish for ãâã ãâã ãâã ãâã ãâã â so as may be worthy of God ãâã ãâã ãâã ãâã ãâã * may become fellow-labourers with ãâã ãâã ãâã ãâã ãâã â or Church so the King's MS. reads ãâã ãâã ãâã ãâã ãâã * or somewhat tofor the King's MS. reads ãâã ãâã ãâã ãâã ãâã â baffling us with wâcked speeches ãâã ãâã ãâã ãâã ãâã * do not imitate the evil but the good ãâã ãâã ãâã ãâã ãâã â or thou knowest for the King's MS. reads ãâã ãâã ãâã ãâã ãâã See 2 Joh. 12. * talk mouth to mouth ãâã ãâã ãâã ãâã ãâã â or brtheethren for the King's MS. reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Jude thâ Apostle ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * to the called that have been sanctified ãâã ãâã ãâã ãâã ãâã â or beloved for the Kings MS. reads ãâã ãâã ãâã ãâã ãâã * by â I thought it necessary ãâã ãâã ãâã ãâã ãâã * those that were of old see foâth for â our onely master God anâ Lord Jesus Christ * But I desire to ãâã ãâã ãâã ãâã ãâã â you which once knâw ãâã ãâã ãâã ãâã ãâã * oâ all things for the Kings MS. reads ãâã ãâã ãâã ãâã ãâã â principality ãâã ãâã ãâã ãâã ãâã * proper ãâã ãâã ãâã ãâã ãâã â in the like manner with these having given ãâã ãâã ãâã ãâã ãâã || having gone away ãâã
after some remarkable manner of appearance parted asunder visibly before Christ and the Spirit of God descended upon him as a dove descends upon any thing visibly hovering and lighting upon him so Mark 1. 10. and John Baptist saw and discerned what was done Jo. 1. 32. 17. And loe a voice from heaven saying note l This is my beloved son in whom I am well pleased Paraphrase 17. And as the heavens parted asunder a thunder came out and joyned with it a voice delivering these words This is c. i. e. This is my son whom I have sent on purpose to reveal my will by him and whatsoever he teaches comes from me and is perfectly my will or law Annotations on St. MATTHEW Chap. III. V. 1. The Baptist That we may understand the meaning of the title Baptist we must first know what was meant by the washings among the Jews Their frequent every day washings I now speak not of but referre them to their proper place Mark 7. 3. Those which we now speak of were those of the whole body of which sort were first the Washings of the Priests when they went into the Temple to minister or officiate for that they never did after the building of the Temple but they first wash'd their whole body At the going into the Tabernacle washing the hands and feet was sufficient Exod. 30. 20. but not so after the building of the Temple see Cod. Joma c 3. They bring the Priest to the house of washing ãâã ãâã ãâã ãâã ãâã which was without the Temple over the water-gate There as it follows § 3. the Priest washes and though he be under no legall uncleannesse yet he never enters but he washes first and § 4. he puts off his clothes and goes down and washes The washing of his hands and feet which was oft repeated 10. times in a day § 3. was done in the Temple over the house of Happarvah as 't is there called but this first washing of the whole body was constantly used before the entrance into the Temple four times more in the Temple on the day of Expiation for it was not lawful to come in thither without washing first an imitation of which are the washings and lustrations among the Gentiles A second sort was the washing of the Proselytes who were to be received into the Church or Temple of the Jewes and so to be wash'd at their entrance as the Priests at their going into the Temple Those Proselytes I mean which being not born of Jewish but Heathen paâents became Proselytes of Justice i. e. receiv'd the Jewish religion and submitted to their whâle Law were circumcised c. These men were admitted by the Jewes not only by Circumcision and while the Temple stood by Sacrifice but also with this ceremony or solemnity of Washing i. e. ablution of the whole body done solemnly in a River or other such great place or receptacle of waters so saith the Talmud of Jethro Moses's father-in-law ãâã ãâã ãâã ãâã ãâã He was made a Proselyte by circumcision and immersion in water Tr. Repudii and the manner of this immersion is said to be that they should sit in water up to the neck and in the while learn some of the precepts of the Law both hard and easie This ceremony of their Initiation was never upon any occasion reiterated say the Jewish writers see note on Joh. 13. 6. and belonged not only to those which being of years came over from Heathenisme to the Jewes religion but also to their children-infants if their parents and the consessus under which they were did in behalf of their children desire it and on condition that the children when they came to age should not renounce the Jewes religion Nay the native Jewes themselves were thus baptized so saith the Talmud Tr. Repud ãâã ãâã ãâã ãâã ãâã The Israelites doe not enter into Covenant but by these three things Circumcision and Baptism and Peace-offering and the proselytes likewise Now these that were thus initiated did put off all their former relations not only their former worships and manners but their relations of kindred c. and came forth as if they had been newborn of a new mother as the Talmud oft expresses it So that he which was kin to him before shall from thenceforth cease to be so i. e. to be so accounted by him To which I suppose our Saviour referres when he speaks of leaving father and mother and wife and children c. Mark 10. 29. Luke 18. 29. and when he talkes of being born again of water c. To this no question belongs that of Tacitus Hist l. 5. speaking of those that went over to the Jewes religion nec quicquam priùs imbuuntur quà m contemnere Deos exuere patriam parentes liberos fratres vilia habere they are taught by their first admission to despise i. e. to forsake their fathers and mothers children and brethren c. And the Jewes have a saying that he that hath married a wise too neer of kin to him if he turn Proselyte to the Jewes and receive their Baptism he is no longer neer of kin to the woman and so may now lawfully live with her Of this custome of Baptizing Proselytes among the Jewes we have a clear testimony in Arrian the Stoick Philosopher in his Epictetus l. 2. c. 9. where the Proselyte Jew is by him styled ãâã ãâã ãâã ãâã ãâã dipt or baptized and he that is not really converted to their religion but only ãâã ãâã ãâã ãâã ãâã in word or outward profession and shew is by him called ãâã ãâã ãâã ãâã ãâã a counterfeit baptized person Having said thus much of the custom among the Jewes 't is now most easie to apply it to the practise of John and after of Christ who certainly took this ceremony from them Hence was John's baptism as theirs in a River in Jordan Mark 1. 5. in a confluence of much waters as in Aenon John 3. 23. because as it is added there was much water there and therefore as the Jewes writing in Greek call those Lakes wherein they wash themselves ãâã ãâã ãâã ãâã ãâã so in the Christian Church the ãâã ãâã ãâã ãâã ãâã or vessel which contained the baptismal-water is oft called ãâã ãâã ãâã ãâã ãâã a swimming or diving place with some reference also to that ãâã ãâã ãâã ãâã ãâã John 5. 2. where the cures were wrought on them that went down into it The other parts of the parallel will easily apply themselves all that is proper to this place is only this that John preaching repentance to the Jewes in the desert received all that came unto him as new Proselytes forsaking their old relations i. e. their sins and in token of their resolved change put them into the water dipped them all over and so took them out again and upon the sincerity of their change promised them remission of their sins and told them of the Messias which was suddenly to appear
they said We have no more then five loaves and two fishes except we should go and buy meat for all this people Paraphrase 13. and cannot give them entertainment unless we should go and buy and that must be a large proportion to feed all this people 14. For they were about five thousand men And he said to his disciples Make them sit down by fifties in a company Paraphrase 14. See note on Mar. 6. e. and Mat. 8. g. 15. And they did so and made them all sit down 16. Then he took the five loaves and the two fishes and looking up to heaven he blessed them and brake and gave to the disciples to set before the multitude Paraphrase 16. that they might distribute to the multitude a portion for every one Mat. 14. 20. 17. And they did eat and were all filled and there was taken up of fragments that remained to them twelve baskets 18. And it came to passe as he was alone praying his disciples were with him and he asked them saying Whom say the people that I am 19. They answering said John the Baptist but some say Elias and others say that one of the old Prophets is risen again 20. He said unto them But whom say ye that I am Peter answering said The Christ of God Paraphrase 20. The Messias 21. But he straightly charged them and commanded them to tell no man that thing Paraphrase 21. See note on Mat. 8. b. 22. Saying The Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain and be raised the third day Paraphrase 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things and be rejected by the great Sanhedrim 23. And he said unto them all If any man will come after me let him deny himself and take up his crosse daily and follow me Paraphrase 23. Mat. 10. 38. 24. For whosoever will save his life shall lose it but whosoever will lose his life for my sake the same shall save it Paraphrase 24. Mat. 10. 39. Mar. 8. 35. 25. For what is a man advantaged if he gain the whole world and lose himself or be cast away Paraphrase 25. gain all the wealth of the world and lose his soul or life See Mat. 16. m. 26. For whosoever shall be ashamed of me and of my words of him shall the son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy Angels Paraphrase 26. when he comes so illustriously to punish his crucifiers or at last judg the world See note on Mat. 16. o. 27. But I tell you of a truth There be some standing here which shall not taste of death till they see the kingdom of God Paraphrase 27. Which is not now so farre off but that some here present shall live to see it 28. And it came to passe about an eight dayes after these sayings he took Peter and John and James and went up into a mountain to pray Paraphrase 28. Six compleat dayes but eight reckoning the first and last Mat. 12. m. 29. And as he prayed the fashion of his countenance was altered and his raiment was âwhite and glistering Paraphrase 29. Like the whitenesse of a flash of lightning 30. And behold there talked with him two men which were Moses and Elias 31. Who appeared in glory and spake of his note c decease which he should accomplish at Jerusalem Paraphrase 31. Which appearing as Angels are wont in a glorious condition spake of his going out of this world see note on Joh. 13. a. and 2 Pet. 1. f. as of Moses out of Egypt to a Canaan by this means delivering his faithful people but withal destroying them that believed not Jude 5. Of all which and the several branches and consequents of it Jerusalem was shortly to be the scene and first of his crucifixion there 32. But Peter and they that were with him were heavy with sleep and when they were awake they saw his glory and the two men which stood with him 33. And it came to passe as they departed from him Peter said unto Jesus Master it is good for us to be here and let us make three Tabernacles one for thee and one for Moses and one for Elias not knowing what he said Paraphrase 33. And as Moses and Elias were parting from Christ Mat. 17. 4. 34. While he thus spake there came a cloud and overshadowed them and they feared as they entred into the cloud Paraphrase 34. and they were amazed with fear as the cloud came so near to them 35. And there came a voyce out of the cloud saying This is my beloved Son hear him 36. And when the voice was past Jesus was found alone and they kept it close and told no man in those dayes any of those things which they had seen Paraphrase 36. Moses and Elias were departed from Jesus And Christ commanded them to tell no man what they saw till after his rising from the dead Mat. 17. 9. and they obeyed his command and did accordingly 37. And it came to passe that on the next day when they were come down from the hill much people met him Paraphrase 37. Mat. 17. 15. 38. And behold a man of the company cryed out saying Master I beseech thee look upon my Son for he is my onely child 39. And lo a spirit taketh him and he suddenly cryeth out and it teareth him that he foameth again and bruising him hardly departeth from him Paraphrase 39. a sore affection seiseth upon him at certain times of the moon and makes him cry out and it causeth such a boyling and agitation within see note on Mar. 9. c. that he foames at mouth and it never departeth from him without great pain and agony this coming to himself again though when it first takes him it makes him senselesse Mar. 9. 25. able neither to speak nor hear is joyned with an horrible torment and many grievous bruises remain afterward See note on Mar. 17. c. 40. And I besought thy disciples to cast him out and they could not Paraphrase 40. And I earnestly intreated thy disciples that went about doing miracles v. 6. to cure him of this Epilepsy and they were not able 41. And Jesus answering said O faithlesse and perverse generation how long shall I be with you and suffer you Bring thy son hither Paraphrase 41. And Jesus said to his disciples What an act of perverse infidelity not of weaknesse is this in you will my presence so long and the power given you by me v. 1. work no better effects upon you you will make your selves unworthy of such favours by your not making use of them see Mat. 17. 21. and Mar. 9. 28. Having thus reprehended his disciples he said to the man 42. And as he was yet a coming the devil threw him down and tare him and Jesus rebuked the unclean spirit and
healed the child and delivered him again to his father Paraphrase 42. he fell into a fit of that disease which by the power of the devil was brought upon him and fell down and after his manner it made an horrible agitation or tumult within him and Jesus cast out the devil and freed the man from the disease 43. And they were all amazed at the mighty power of God but while they wondred every one at all things which Jesus did he said unto his disciples 44. Let these sayings sink down into your eares for the son of man shall be delivered into the hands of men Paraphrase 44. Mark what I say unto you It is this I shall shortly be put to death by the Jews and Romans and shall suddenly rise again Mat. 17. 23 24. 45. But they understood not this saying and it was hid from them that they perceived it not and they feared to ask him that saying Paraphrase 45. what he meant by those words though they thought much upon it yet could not they imagine what it meant and yet they durst not ask him the meaning 46. Then there arose a reasoning among them which of them should be greatest Paraphrase 46. But by occasion of them thinking Christs kingdome should shortly begin they fell into a dispute among themselves who of them should have the highest dignity at this revelation of Christs kingdom 47. And Jesus perceiving the thought of their heart took a child and set him by him Paraphrase 47. And Christ either being asked by some of them Mat. 18. 1. or else of his own accord discerning by his divine knowledge the debate they were engaged in though now they were ashamed that he should know it Mar. 9. 33 34. and being willing to cure this vain ambition in them took a little child and set him in the next place to himself 48. And saith unto them Whosoever shall receive this child in my name receiveth me and whosoever shall receive me receiveth him that sent me for he that is least among you all the same shall be great Paraphrase 48. And said unto them The dignity that from me or in any kingdom accueth unto any belongs to such as these the humblest and meekest The dignity which from my Father is communicated to me and from me to others is the portion of the meekest See Mat. 18. 4. 49. And John answered and said Master we saw one casting out devils in thy name and we forbad him because he followeth not with us 50. And Jesus said unto him Forbid him not for he that he is not against us is for us Paraphrase 50. for though he keep not company with us yet if he do it in my name he is one that believes in me and not to be forbidden See Mar. 9. 39. and Mat. 12. 30. 51. And it came to passe when the time was come that he should be note d received up he stedfastly set his face to go to Jerusalem Paraphrase 51. when the time was come see Acts 2. a. when he was to be crucified not being terrified with that danger he resolved firmely to go up to Jerusalem 52. And sent messengers before his face and they went and entred into a village of the Samaritans to make ready for him Paraphrase 52. some of his disciples before as harbingers which was part of the disciples office 53. And they did not receive him because his face was as though he would go to Jerusalem Paraphrase 53. And the Samaritans would not give him reception because he appeared to them to be a going to Jerusalem and they never do so but worship in mount Gerizim Joh. 4. 20. and so separate from all those that think Jerusalem the onely place of worship 54. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did 55. But he turned and rebuked them and said Ye know not what manner note e spirit ye are of Paraphrase 55. The Christians spirit the oeconomy or course prescribed them differs much from that of a Prophet in the Old Testament moved by zeal against the enemies of God The course which you must take with such is that of sweetnesse and perswasivenesse and this proposal of yours is very contrary to that 56. For the son of man is not come to destroy mens lives but to save them And they went to another village Paraphrase 56. For I came not to kill any but to preserve and rescue from death and from all that is ill And all the revenge that Christ thought fit to act upon them was to leave them and go to another village 57. And it came to passe that as they went in the way a certain man said unto him Lord I will follow thee withersoever thou goest 58. And Jesus said unto him The Foxes have holes and the birds of the air have nests but the son of man hath not where to lay his head Paraphrase 58. you had best to consider what you do for doing so will be far from advancing any temporal interest of yours Mat. 8. 20. 59. And he said unto another Follow me But he said Lord suffer me first to go and bury my father Paraphrase 59. And there was another ãâã of his who had already undertaken his service and attended on him Mat. 18. 21. who came unto him and said Sir before I betake my self wholly to attendance on thee spare me so long till I have buried my father either now newly dead of which the news is now come to me or very old whom I would attend while he lives and give him that civility of burial and then come and follow thee Theophylact. 60. Jesus said unto him Let the dead bury their dead but go thou and preach the kingdom of God Paraphrase 60. But Jesus replied unto him The Nazarite Num. 6. 7. being consecrated to God was not to pollute himself with his dead father but leave that work of burying him to others and so the Priest also and therefore thou that hast by the tender of thine attendance consecrated thy self to me must referre that office of burying thy father to others that have not undertaken that attendance and set presently about thy task of preaching the Gospel See note on Mat. 8. 22. 61. And another also said Lord I will follow thee but let me first go bid them farewell that are at home at my house 62. And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God Paraphrase 62. He that holds the plough must follow it close and not make errands home or betake himself to any other businesse till his dayes work be done if he do he will not be fit for that imployment So thou if thou wilt undertake my service must not defer or procrastinate but presently set to it without any delay and then follow it with the same