or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
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 exâ—asie 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. bâ—t 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 theâ—eby 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a thing being taken by one that hath no legall acknowledg'd right to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it is taken and violently possess'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of violence a violent dealer the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—aviour 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 Bâ—strensis 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
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
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
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
capable of being heightned and changed to the better by Christs reformation it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faultless v. 7. and therefore when God designs to reform it he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sâ—lum 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say them by road but believe not a word of them so the habit and custome of any vice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinarly used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
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 vâ—iled 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.
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 fiâ—st 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 asâ—oon 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not in the New Testament alwayes signifie according to the literal notation of it to cast out but
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 o◠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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where of Attalus the Christian Martyr it is said that he was led about the amphitheatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superscription of the cause or of his crime here in Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charge or cause written over his head Mat 27. 37. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription Lu. 23. 38. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little in stature the
〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ahijah 1 Kings 14. 6. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harsh Apostle or messenger of ill news so the twelve spyes Num. 13. were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent for the monies of the Temple legâ—ad Caium and by the Emperour Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes the messengers of the Patriarchs And so as in the earthly Kingdom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers or Procurators such was Pilat in Judaea which are next the Regal authority are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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
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 â—ent 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
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
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
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 Heâ—rew 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 Gamaliâ—l 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
shall be founded in that double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that can be no other than this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will be taken in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lust and so not for an act of the elective faculty which to one matter is but one either choosing or refusing but for an act of some kind of woulding or appetite and that is constantly two fold to the same matter the flesh hath one woulding and the Spirit hath another the flesh desires and would have a man yield to the pleasant proposal the Spirit would have him resist it and both these are evidently mentioned in that verse one called the lusting of the spirit and the other of the flesh From the contrariety of which it necessarily followes that whatsoevâ—â— matters of this nature good or evil any man 〈◊〉 doth against one of these wouldings and 〈◊〉 he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he would Whereas if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty which we ordinarily call the will of man it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he will his actings follow his will or choice and whensoever he doth not so he acts by violence or rather is acted and to that is required that he be conquered by some other and yet of any such conquest there is no mention in that place of Gal. 5. 16. which mentions onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides and so the result is that Gal. 5. 16. there is no more said but this that which way soever a man act he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire or lusting of his if he act according to the flesh he acts against the solicitation of the mind and spirit and if he act according to the spirit he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but acts contrary to all its importunities and he that doth the latter of these is far from being led captive to the law of sinne which is in the flesh or members being indeed a conqueror over it though he have not eradicated or extirpated it For the yet fuller clearing of this take the plain importance of those two verses and set them severally and then you will soon see how no correspondence there is between them Gal. 5. 16. the Apostle sets down this plain Aphorisme that the desires of the flesh and spirit are one contrary to the other and consequently that to whichsoever of them the Will of man consents it must needs reject the other But Rom. 7. 15 19. the Apostle sets down the state of a particular man which deliberately chooses and acts the evil which he knowes he should not do or which the Law of God in his own mind tells him distinctly he ought not to do as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 33. speaks of an intemperate man that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his election is contrary to his lust yet he is overcome by his lust and acts what that suggests And so S. Augustine confess l. 8. c. 5. Lex peccati est violentia consuetudinis quâ trahitur tenetur etiam invitus animus The law of sinne in that place is the violence of custome by which the mind is drawn and held against its inclination plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner What agreement now is or can there be betwixt these two verses 'T is true indeed that they which do what they hate and would not may well be said not to do the things which they would and so are included in those words Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel because Rom. 7. 't is determined to doing the ill which he hates whereas Gal. 5. the speech lyes open to both parts to the doing the good which the flesh hates as well as the evil which the flesh loves Now this being spoken of men indefinitely is very distant from defining it on one side and applying it to a particular person as it is evidently done Rom. 7. when he saith Non quod volo bonum hoc ago sed quod odi malum illud facio I do not the good that I would but the evil which I hate that do I and consequently though the flesh's disliking the virtuous actions and liking the vitious be perfectly reconcileable with walking in the spirit and so with a regenerate state and so the place to the Galatians though not spoken particularly of the actions of regenerate men but delivered as an Aphorisme indefinitely appliable to mens actions whether good or evil may be appliable to the actings of such yet the place to the Romans being determined to the facio malum I do the evill and that evidently against the dictate of the mind the resistence of the conscience is 〈◊〉 reconcileable with that spiritual walking and so 〈◊〉 the regenerate state Rom. 8. 1. Another notion 〈◊〉 which some of the ancients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate that I do viz. that it should belong only to desires or thoughts unconsented to So S. Jerome and S. Augustine also l. 1. Cont. 2. Epist Pelag. c. 10. being perswaded by some Doctors and a conceited advantage against the Pelagian heresie to retract in some part what before he had asserted and spoken the most for of any man And of this opinion is Methodius also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that which I hate I do is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the doing that which is ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only of thinking or imagining and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of aliene imaginations which frequently make incursions on us and bring us to phansy things which we would not adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not wholly in our power to think or not to think absurd things but either to use or not to use such thoughts or phansies for we cannot hinder thoughts from coming upon us but we can choose whether we will be perswaded by them or use them And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How did the Apostle do evil if he spake not of absurd thoughts This interpretation of S. Paul's words if it were secure from being any farther extended then the authors of it designed could have no hurt or noxiousness in it it being certainly true that every regenerate man is thus infested with phansies and thoughts which he hates and gives no consent unto Yet if the words of the text be well considered this cannot but appear a strange interpretation For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. and both those are directly all one
and denotes those lawes which God had given to the Jewes beside the Moral Law or law of Nature to all the peculiar ordinances of Circumcision c. So Heb. 9. 1. The first covenant had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact types institutions lawes as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worships and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the Tabernacle all which were peculiar to the first covenant the Mosaical oeconomy so Luk. 1. 6. where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commandements or Moral Law is subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances or Jewish observances And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinances of the Law or statute-law as it were as that of Circumcision c. which being designed by God to teach them abstinence from all impurity but not so made use of by the carnal Jewes is said here to be perfected and compleated by Christ by his plain precepts of inward purity By this perhaps may be explained Rev. 19. 8. where of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fine linen pure and white it is affirmed that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the ordinances of the sanctuary for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 9. 2 8. that is the garment that the Priest when he entred into the Sanctuary was to wear by the Levitical Law See Note on Rev. 19. a. V. 15. Cry Abba Father The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps best be rendred crying Abba that is Father so as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Neuter not Masculine gender and the abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by interpretation or which is If that be not it both here and Gal. 4. 6. then as Mar. 14. 36. when it is used by Christ who spake Syriack 't is certain that it was but the same word twice repeated so must it be here and no more then a form of compellation wherein a son expresseth his confidence and dependence on his fathers kindnesse and goodnesse to him or else a form of petitioning as in Christ it was Abba Father all things are possible to thee remove this cup from me And so it signifies no more then to look upon God as children on a father as on one that means all good to us if we be not wanting to our selves referring to his rich Evangelical promises in opposition to the more servile affections of the Jewes which performed those external obediences onely that were commanded under penalties but had no care of purity and uprightness of actions as slaves and not as sons That this should be taken from a Roman form of haeredipetae suing to a rich man for his inheritance is but a fancy sufficiently confuted by this that the crying Abba here supposes having received the Spirit of adoption and doth not prepare for it And so Gal. 4. Because ye are not that ye may be sons God hath sent the Spirit of his Son into your hearts crying Abba Father where first they are sons and have the Spirit of Christ in their hearts that filial spirit and because they are such God hath sent c. As for that that follows And if sons then heires that is not peculiar to the Romans neither for though among them the children of both sexes were admitted to inherit but among the Jewes the females were not admitted save in defect of males yet speaking here of sons he may very fitly referre to sons among the Jewes and from the law of their inheriting the fathers goods conclude of all children of God and not only of males for that difference is not at all considered here that they shall doe so too that is be heirs also Besides it was a law among the Jewes as well as the Romans that adopted sons in respect of inheriting were equall with naturall and that is the thing that is chiefly here meant by If sons then heirs that is this adoption into sonship is as sure to bring us the inheritance as if we were the natural sons of God V. 19. Creature The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation or creature being a general word without a restraint and likewise with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all joyned to it v. 22. is here set to comprehend all mankind the Gentiles as well as the Jewes and having before spoken of the Jewes here the Gentiles peculiarly Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one the creature and the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the creation as the same is express'd here v. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the world Mar. 16. 15. which is in S. Matthew in the parallel place Mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nations and so Col. 1. 15. and so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world simply as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature here for the heathen world 2 Pet. 1. 4. and elsewhere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creature 2 Cor. 5. 17. is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man Eph. 4. 24. All by Hebrew idiom wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies man among their Rabbins as when they say of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come to judge the creatures that is men And that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. every humane creature that is the heathens peculiarly as farre as the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection will extend it that is to all heathen magistrates in authority over them which is the importance of all v. 17. not all men absolutely but all superiors as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will appear 1. by the doctrine which he is there confuting that of the Gnosticks which taught liberty and manumission of Christian servants from heathen masters and proportionably of Christian subjects from heathen Kings and 2 dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles that they might not speak ill of them as of evil doers which they would be most apt to doe in case they should withdraw their obedience from their lawfull Princes as soon as they were become Christians and 3 dly by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men in the same sense for the Gentiles among whom they lived Rom. 12. 17 18. with whom they are there required to live peaceably and to doe nothing but what might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good before them From which generall precept the Apostle there immediately proceeds to the same particular which is the matter of S. Peter's command obedience to the supreme power then heathen ch 13. 1. see Note on Col. 1. 6. Ib. Waiteth What is here said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation of the creature that is of the Gentile world must be understood according to the sacred
be seen And so of the city of Tarsus Saint Paul's countrey saith Dio Chrysostom that the women came so attired into publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no part either of their face or the rest of their body might be seen And for those that have not used or reteined that custome of wearing veiles or coverings yet the universal custome of women among all people is to wear their haire at length and that is usefull to cover their faces and necks and shoulders and that is the reason of the mentioning their long haire that nature teaches them v. 15. and that it is as fit for her to be shaven as uncovered v. 6. Ib. Because of the Angels The presence of God in any one place more then in another is not easily conceivable by any And therefore that any place should be called his house or place of residence his temple wherein he dwels 2 Cor. 6. 19. must needs be in some other respect and what that is is sufficiently explicated by Jacob who upon the vision of Angels at Luz awakes and sayâ— that the place was venerable and that God was in it and that it was the house of God which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present any where and which fits that place to be God's house and thus Eccles 5. 5. when we read from the Hebrew before the Angel the Septuagint interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of God making the Angel and God's presence all one Thus Psal 68. the Myriads of Angels are said to be God's Chariots places to receive God as he is said to sit on the Cherubims and to flye on the wings of the wind or Angelicall spirits Psal 18. Agreeable to this was it that God was said to be in the Arke between the Cherubims and that the Arke was therefore called the glory the Schechinah or inhabitation of God and many things of this nature in the Old Testament see Note on Mat. 3. k. And proportionably both under the Old and New Testament the Angels have been thought to be present in the places of God's publick service Thus Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 541. speaking of the hymnes of Moses saith they were composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kinde of harmony and symphony that men and angels which attend doe hear making the Angels as well as men auditors of the hymnes in the Temple and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers to look that all be done as it ought So Tertullian De Orat. Angelo adhuc orationis adstante the Angel of prayer standing by So Chrysostome speaking of the disorderlinesse of some in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he knowest thou not that thou standest with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest with them praisest God with them referring questionlesse to the antient form in the Liturgy with Angels and Archangels c. we laud and magnifie c. and standest thou laughing Agreeable to which is that of the Psalmist in the Septuagint translation Psal 138. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the presence of the Angels I will sing unto thee which that it belongs to the Temple appeaâ—s by that which followes v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will worship toward thy holy temple that is the Sanctuary they standing in atrio in the court not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sanctuary when they worshipp'd So in S. Basil's Liturgy we have this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministery of thy glory make thy holy Angels enter with us that we may officiate and praise thy goodnesse together Thus saith Procopius of God that he doth by the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhibit himself or appear peculiarly in the Temple And so in the very heathen Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ little in their notion from that of Angels among Christians he saith of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of their divine offices and priests of their mysteries and Iamblichus to the same purpose that every Temple hath its keepers Which being supposed and taken for granted the account will be clear why the woman must be covered because of the Angels that is that she ought to doe that which was most decent in that place where the Angels were present to behold them and that yet more particularly when she hath those Angels which use to be present in such places for her example also who by covering their faces use to testifie their subjection toward God for so we read of the Seraphim Isa 6. 2. with two wings they covered their face To which Photius addes Epist 210. that the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookers on and witnesses of the womans production out of the man V. 14. Nature What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is said to teach that men are to cut women not to cut their haire may be guess'd first by the practice and vow of the Nazarites of never cutting their haire which yet was allowed and commended by God in some men which it would not have been if the practice had been against the law of Nature or if that were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here secondly by the words precedent v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is it decent which though it belong to the womans praying uncovered yet when being uncovered and cutting her haire are made unfit upon the same principle v. 6. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decency will be an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature as v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncomely is applied to both the being shaven and uncovered thirdly by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Authors for custome so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 customes are acquired natures in Galen and in Aristotle Rhet. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome and nature are neer and like one another and that which is frequently done is next that which is alwaies done And therefore when in Lucian in the person of Demosthenes we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon me that am not born to be ill or naturally ill Phil. Melanchthon renders it ignoscas mihi qui non consuevi inconstans esse pardon me that am not wâ—nt to be so that being an ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Authors and so 't is ordinary for that to be called the law of Nature which was but the law of Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one nation or some nations use in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. tit 1. And so in the Digests de stat Hom. l. lex
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
of Christ and the deliverance of the persecuted Christians by the destruction of their enemies And so here the Context makes it clear that by Christ all Christians are to be understood circumcised or not Jewes or Gentiles so if ver 17. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be retained it must be understood of the whole body joyned with the head the Christians or all faithfull people with Abraham the father of all such for to them was that covenant established and those promises made But those words are left out in the Kings MS. and so it seems most probable they should be and then the sense will be clear that the covenant was established by God to Abraham CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all 2. But is under tutors and governours untill the time appointed by the father Paraphrase 1 2. Now as it is of heirs to estates among men when though their fathers are dead they are in their minority they are governed by guardians and their estates ordered for receits and expences by stewards till the time come after which either their father in his will or else the laws of the land put them in their own power and free them from guardians though all this while they are owners of their whole estates 3. Even so we when we were children were in bondage under the elements of the world Paraphrase 3. So was it with us children of Abraham and of God we were obliged to observe those first rudiments of the worship of God in the Jewes religion see note on Col. 2. b. with which God would have men brought up and exercised to the more sublime pure way of serving him 4. But when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons Paraphrase 4 5. But when that time was come v. 2. wherein God saw it fit to remove the guardian of the heir that is to lay the Mosaical Law aside then God sent his own Son in humane flesh who submitted to and performed the whole Law to redeem us out of that slavery of Mosaical performances and to receive us into participation of the promises made to Abraham that is to justification without those legal observances and he at his parting from the world finally removed all those obligations from the Christians shoulders nailed those ordinances to his crosse abolished them by his death Ephes 2. 14 c. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father Paraphrase 6. And that you are sons appears by this that God hath sent his Spirit into your hearts giving you power and authority to call upon God and make your addresses to him not onely as your God but your father the Gospel assuring you that ye are no longer in that servile condition bound to legal obediences but that God will deal with you according to the promises made to Abraham and his seed justifie you upon the Gospel-terms of faith without the deeds of the Law 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Paraphrase 7. So that you are no longer enslaved to those Mosaical performances but are put into the state of sons and consequently through faith in Christ you are sure of justification according to the promises made to Abraham 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods Paraphrase 8. In time of your heathenisme before your conversion to Christianity ye served idols and were farre from thinking your selves obliged to the Mosaical Law knowing and consequently heeding nothing of it 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage Paraphrase 9. But now that you have converted to Christ or rather are prevented by God and called to this sonship when you were not a looking after it but lay immersed in idolatry what reason is there or how comes it to passe that now being Christians and so obliged to no part of the Jewish Law whose Proselytes ye are not ye should make another change so extremely to the worse for your selves in falling to the Mosaical performances from which Christian religion hath freed those which were before obliged to them that is the Jewes themselves and which now Christ is come the substance of those shadows have nothing in them for which they should be valued and resolving to be servants still in despight of that liberty of sons that Christ hath given you 10. Ye observe daies and months and times and years Paraphrase 10. Ye observe the Mosaical ceremonies see note on ch 3. a. sabbaths and new moons and solemn feasts and anniversary feasts or those that return every seventh and every fiftieth year sabbaticall years or Jubilees after the same manner that the Jewes before Christ thought themselves obliged to observe them 11. I am afraid of you lest I have bestowed upon you labour in vain Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all Paraphrase 12. I pray follow my example for I did once place my trust in the Law for justification And I beseech you doe not think that 't is out of any ill affection that I write this I have not been at all provoked by you nor consequently is it imaginable that I should mean you malice or desire to bring on you persecutions to no purpose the avoiding of which is the only bait which the Gnosticks make use of to seduce you 13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you at the first Paraphrase 13. Nay why should this fear so trouble you now more then formerly it did You know and cannot but remember that when I formerly preached unto you I was persecuted for my doctrine 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching but received me with all the respect and belief and chearfulnesse imaginable 15. Where is then the blessednesse that you spake of for I bear you record that if it had been possible you would have plucked our your own eyes and have given them to me Paraphrase 15. And then how happy did you think your selves that you had such an Apostle What would you not
have parted with for our sakes were it never so dear to you though now you are so shie and afraid of a little persecution or what is now become of all that for which you were so taken notice of and magnified among men as the kindest and lovingest of any to your teachers so kind that I am able to bear you witness that nothing was so pretious to you but you would have parted with it for my sake Theophylact. 16. Am I therefore become your enemy because I tell you the truth Paraphrase 16. Am I then who was at first so pretious to you now taken for an enemy of yours for one that means you mischief and am likely to bring persecution and pressures among you of which your now teachers the Gnostick complyers undertake to rid you for no other crime but onely telling you my conscience and revealing the truth of the Gospel unto you This is a little unhappy 17. They zealously affect you but not well yea they would exclude you that you might affect them Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good but that they may supplant me and get all your affection to themselves or that they may shut you out of the fold of Christ that ye may follow them as your new pastors 18. But it is good to be zealously affected alwaies in a good thing and not only when I am present with you Paraphrase 18. But in a good cause ye ought to be constant and therefore so you ought in your affections to me and to the doctrine then preached to you and that now when I am absent and not only when I am present among you Such a seeble decaying affection as that is good for nothing 19. My little children of whom I travail in birth again untill Christ be formed in you Paraphrase 19. My babes which cost me the same pain now that you would if I were now to convert you anew till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you Thus great is my kindnesse to you 20. I desire to be present with you now and to change my voice for I stand in doubt of you Paraphrase 20. It was no want of care or kindnesse in me that I was not with you before this Many resolutions I have had to come to you and to speak with in stead of writing to you and so to apply these remedies sharper or milder as should appear most convenient being uncertain at this distance which is the best way of dealing with you 21. Tell me ye that desire to be under the Law doe ye not hear the Law Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification may in the very Law it self see your selves confuted 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman Paraphrase 22. For of the two children that Abraham had the one of Hagar which denotes the Law the other of Sarah which denotes the Gospel without legal performances 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise Paraphrase 23. 'T is apparent that one viz. Hagar's child was born after an ordinary manner but Sarah's child was not by the ordinary course of nature but above it by the power of God and by virtue of the promise made to Abraham 24. Which things are note b an allegory for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar Paraphrase 24. And these two mothers are figurative expressions and allegorically denote the first and second Covenant see note on the Title of these books the Law and the Gospel Hagar denotes the Law given from Sinai and that brings nothing with it but servitude and strict observances and yet thereby helps no man to the condition of sons to justification 25. For this Hagar is mount Sinai in Arabia and note c answereth to Jerusalem which now is and is in bondage with her children Paraphrase 25. For the name of Hagar signifies the mount where the Law was given and this is answerable to the present state of the Jews these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised and observe the Mosaical Law like the Jewes and so they like Hagar their mother are in a servile condition still 26. But Jerusalem which is above is free which is the mother of us all Paraphrase 26. But Sarah which denotes the state of the Gospel that new city which Christ hath brought from heaven with him see Rev. 21. b. of which all we Christians are free-men or citizens she is a free-woman and signifies that we Christians Gentiles as well as Jews are free from the Mosaical rites c. and that we may be justified without them 27. For it is written Rejoice thou barren that bearest not break forth and cry thou that travailest not for the desolate hath many more children then she which hath an husband Paraphrase 27. According to that prophecie Isa 54. 1. Rejoice c. the meaning of which is that the Gospel-covenant which when Christ was here on earth had few children few that were brought forth by it after his death upon the preaching of the Gospel by the Apostles to the Gentiles had many more then among the Jewes in his life-time 28. Now we brethren as Isaac was are the children of promise Paraphrase 28. But my brethren as Isaac was born only by strength of God's promise not by any ordinary means Abraham and Sarah being beyond age so are the children of God received to be such and justified only by the promise of God that is through the strength of that promise to Abraham and covenant in Christ that all faithfull obedient persevering believers should be justified without any Mosaical performances 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now Paraphrase 29. But as Ismael then who was born by the strength of nature persecuted him that was born by the strength of God's promise only viz. Isaac so now it comes to passe they that depend on the Law for justification persecute them that depend onely on God's promise that are perswaded that through faith without legal performances they shall be justified 30. Neverthelesse what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not note d be heire with the son of the free-woman Paraphrase 30. To these therefore is applyable that which follows in the story that Ismael is to be cast out and none but Isaac to inherit they that depend on the Law for justification never attain to it but they that depend on the sole promise of God and accordingly expect to be
Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there saith Maximus the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick as there it follows or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out that there remained nothing of them but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude viz. that it signifie two things among sacred authors first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendred it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one a person possessed with the Devil or that had some afflation and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every grace is given in baptisme but 't is perfected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one by performing of the commandements V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in the Canons of the ancient Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them taught that no man could escape out of their power but he that was brought up â—n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill and by the
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 insâ—parable 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the author of the book of Maccabees 1 Mac. 9. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might enter into that court of the sanctuary which was inclosed with the sept so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a court enclosed So again l. 15. c. ult in the description of the Temple buil◠by Herod there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sept which incompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or court whereon there was a prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any of another nation should enter This is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition of stone or a sept of a stone-partition the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oake primarily then any kind of tree being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stranger that comes neer shall die That this is it which is here called most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory V. 19. Saints That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints here signifie the Jewes will appear by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers vulgarly known by that name being received in to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation made up of the holy fathers which saying of his gives the reason of this phrase why the Jewes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy viz. in respect to the Patriarchs Abraham c. who were truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 devâ—sted 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 peâ—â—al 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
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
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
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 tenâ—s 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 â—â—t perish and so hath the advantage may prove successful to the obtaining for you approbation and honour and glory at the final day oâ—â—oom and the like here at this other day of Christ's coming to destroy your persecuters and to give you an honourable â—â—cerniâ—â—e 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 befalâ—â—â—â—st 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow which is used of the Law Col. 2. 17. Heb. 10. 1. and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 fiâ—ly opposed to a shadow in which there is some of that mixture 'T is true indeed ver 9 and 11. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness which may make it probable that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness not shadow here But that argument is of little force because there the opposition being betwixt that and light simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummation of the age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies but also by the whole Context in this place For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceived many Of this sort was the Aegyptian Act. 21. 38. mentioned also by Eusebius 1. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Josephus And so also Dositheus or Dosthes in Origen cont Cels l. 1. and in Hegesippus apud Euseb l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
Ib. The seven spirits There is some question what is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is more reasonable to understand the Angels by them saith Andreas Caesariensis So Clemens Alexandrinus Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are seven which have the chiefest power the first-begotten princes of the Angels where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-born princes is sure taken from Dan. 10. 13. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken out of the Jerusalem Targum Exod. 19. 6. There the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome of priests but that Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and priests and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood From the Septuagint S. Peter 1 Pet. 2. 9. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 paâ—ents became Proselytes of Justice i. e. receiv'd the Jewish religion and submitted to their whâ—le 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipt or baptized and he that is not really converted to their religion but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or outward profession and shew is by him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the Christian Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vessel which contained the baptismal-water is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place with some reference also to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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