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
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
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
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 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
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
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
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
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
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
when it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous Thus in the book of Exodus c. 12. 16. and in Levit. often we find this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd holy where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet we have no more reason to reprehend the Greek for either soloecisme or mistranslation then in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sure mercies which yet is transcribed by S. Luke who was skilful enough in that language Acts 13. 34. The Greek I conceive is to have a sense assigned fit and proper for both the words and intention of the original and it will be this that such a day the seventh or the like shall be the called or the solemn holy holy signifying one set apart to a separate use the service and worship of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemn or called a special celebrity a known day favoured by God with that privilege above others and both together a solemn holy or a holy solemnity not I conceive as our ordinary English reads and the sense though not the words beares well enough an holy convocation as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred peculiarly to the calling or assembling the people together but as it notes a special honouring and picking out of a day and preferring it before others A solemn separate festival day So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the best and principal day and is the same that an holy day And just agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for called or renouned or picked out set apart in some speciall degree allowed some privilege which others were not vouchsafed is the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint either as applied to a day Numb 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as to persons Numb 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the renouned of the congregation as in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the Hebrew hath from the same root that before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and is Numb 26. 9. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senatours of the councel or Patres conscripti as it were Thus farre will the Old Testament lead us into the sense of this word and by the concent which is between the Translators of that and the Writers of the New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actively taken as it must be when 't is applied to God signifies that peculiarity of favour now vouchsafed unto both Jews and Gentiles but first to the Jews to whom Christ first came and the Gospel was first preached which had not before been allowed to any a state of favour vouchsafed by Gods special providence and grace particularly that of having the way to heaven laid open to them in the preaching of the Gospel So Rom. 9. 11. Gods calling is set to signifie his peculiar favour contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing any thing on intuition of merit and Rom. 11. 29. it signifies Gods favour in allowing the meanes of salvation and place of repentance unto the Jews and is joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts or graces of God particularly that of special promise to them that is to their fathers that they should not utterly be destroyed of which two favours of God to that people for their fathers sakes 1. that they should not utterly be destroyed 2. that the way to heaven the knowledge of Christ should not utterly be obstructed to them but that there should still be a possibility of returning it is there affirmed that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely immutable and irreversible So 1 Cor. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that invitation unto Christ which as it follows there brought in those especially which were of the poorest spirits not that others were not call'd but that they did not ordinarily accept of the invitation So Ephes 1. 18. and 4. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of his calling is that Hope that results from the mercy of God in revealing his Son to them or possibly in a Passive sense the Hope that was consequent to their belonging or retaining unto Christ being Christians and so when c. 4. 1. they are exhorted to walk worthy of that calling that service into which they were entred So Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward or crown of the supernal calling of God supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or calling to be some service of ours to which the reward given by God the Judge is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of the calling So ◠Thess 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that great honour of retaining to Christ being his followers and that 't is there looked on as a special dignity appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be rendred not vouchsafing or counting worthy but making worthy for that is pertinent to dignities and privileges already enjoyed by any So 2 Tim. 1. 9. the holy calling is that honourable condition of being Christians through the free mercy of God in revealing his Son to us not upon the intuition of any merit of ours but by his own free undeserved grace call'd his purpose and grace in the middle of the verse So Heb. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly calling is the retaining to Christ which is mentioned as a high mercy of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers and lastly 2 Pet. 1. 10. where we are exhorted to make our calling and election firme the calling is again those mercies of Gods in making us Christians and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election either again the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and the elect are the same Revel 17. 14. both expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleivers or faithful which follow because that of having Christ revealed to them this favour vouchsafed to them was an act of Gods free choice without any kind of merit on mans part and so the word appears to be taken Ephes 1. by comparing v. 4. with v. 9. or else the purpose and mercy of Gods of rewarding beleivers eternally And these are made firm when that sanctifying use is made of them when men live proportionably to their talent given God threatning otherwise to remove and withdraw those mercies By proportion with this signification of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling we must render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath received this mercy and honour of reteining to Christ in any higher or lower quality Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 1. and 1 Cor. 1. 1 one that hath received this special singular honour and mercy of Christ to be an Apostle call'd from heaven to that office and v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians though not Apostles and v. 7. and 1
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.
of the ages in the Plurall those last times Heb. 1. 2. wherein Christ came into the world But then other places there are where it may be taken in another sense as Mat. 13. 43. where it may well signifie the end of this other age the conclusion of the world and so here Christs promise of his being with the Apostles unto the end of the world For it s to be observed that this age being the Christian state or kingdome of Christ that doth most distinctly begin at his râ—surrection all power being then given to him v. 18. and this being the last age no other state to succeed this it followes necessarily that this age then beginning shall not conclude till the end of the world And consequently Christs promise hath no other period to determine it but instates a power on the Apostles and their successours by this mission and assisting and backing them in the execution of their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the daies the whole term of this new age The Gospel according to S. MARK CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the Son of God 2. As it is written in the prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight Paraphrase 1 2 3. The first thing considerable in the story of Christ the Messias and eternal son of God and in the preaching of the Gospel which he brought with him into the world was the preaching of John the Baptist as of an Herald sent before him and so foretold of by the old prophets under the style of the voyce of a preacher in the desert that is the proclamation of an eminent person that should goe into the wildernesse and cry and give warning to the Jeâ—s that by repentance and amendment of life they should prepare themselves for the coming of God a terrible coming to visit and punish the impenitents 4. John did baptize in the wildernesse and preach the baptisme of repentance for the remission of sinnes Paraphrase 4. According to this prediction of the prophets John went into the desart part of Judea and there proclaimed to all the Jewes the necessity of their instant change of life promising them thereupon and on no other termes forgivenesse of sins And all that came to him and thus reformed upon his preaching he took and wash'd them in the river after the manner of proselytes among the Jewes see Mat. 23. noted and John 3. a. to signifie to them the purification of their wicked lives to which they were obliged and on performance of which and not otherwise God would receive them into his favour and look on them as his people And this baptisme and this repentance and the benefit of it remission of sins he proclaimed to all every where as he went 5. And there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river of Jordan confessing their sinnes Paraphrase 5. And the generality of people in all the country and in the city of Jerusalem obeyed his preaching so farre as to goe and receive baptisme from him which was done in Jordan a river convenient for that purpose the same wherein Naamans leprosie had been cleansed long ago by washing in it and to confesse the sins that they had severally been guilty of and desiring directions from him for new life Lu. 3. 10. 6. And John was clothed with camels hair and with a girdle of a skin about his loynes and he did eat locusts and wild honey Paraphrase 6. See Note on Mar. 3. 8. 7. And preached saying There cometh one mightier then I after me the latchet of whose shooes I am not worthy to stoop down and unloose Paraphrase 7. I am the foreunner of one who is of infinitely more authority then I whose disciple I am not worthy to be or as such to be employed by him in the meanest office such as the taking off his shooes See Note on Mat. 3. h. 8. I indeed have baptized you with water but he shall baptize you with the holy Ghost Paraphrase 8. I am not worthy to be considered by you in compaparison with him All that I doe is to receive you as Proselytes after the Jewish manner as many as now come in and repent and make faithful promise of amendment and new life And so water is the only signal which I use But he when he comes shall send down the holy Ghost from heaven in a visible manner upon his disciples and by that great signal testifie to you the truth of his doctrine c. See Mat. 3. 11. and Note on Acts 1. a. 9. And it came to passe in those dayes that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10. And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him Paraphrase 10. And instantly after his baptisme as he came up from the river he beheld a parting of the heavens and opening of the clouds and the spirit of God hovering over him as a dove doth when it descends and lights upon any thing See Note on Mat. 3. k. 11. And there came a voyce from heaven saying Thou art my beloved sonne in whom I am well pleased Paraphrase 11. And there came a voyce from heaven through the clouds directed to Christ in these words Thou art c. see Mat. 3. 17. 12. And immediately the Spirit note a driveth him into the wildernesse 13. And he was there in the wildernesse forty dayes tempted of Satan and was with the wild beasts and the angels ministred unto him Paraphrase 13. And having fasted in the desert forty dayes Satan then set upon him to tempt him Mat. 4. 2 3. and after he had done tempting him he left him in the wildernesse among none but wild beasts and there the Angels came and brought him food Mat. 4. 11. 14. Now after that John was put in prison Jesus came into Galilee preaching the Gospel of the kingdome of God Paraphrase 14. Soon after this Herod having for some time received instructions from John c. 6. 20. and at last being reproved by him about a woman with whom he lived incestuously c. 6. 17. imprisoned him And after this his imprisonment Mat. 14. 3. Jesus went from Nazareth into Galilee see Note on Mat. 4. e. and there began to proclaim the doctrine of his father concerning this approaching reformation and change that God as a King should now work in the world especially among the Jews 15. And saying The time is fulfilled and the kingdome of God is at hand repent ye and beleive the Gospel Paraphrase 15. And the form of his proclamation was in these or the like words The days of the coming of the Mâ—ssias so long expected and prophecied of are
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
unlawfull on the sabbath day to hurt by not helping when I am able to be guilty of killing one whom I can save Or else to work a cure to deliver one in distress or danger 5. And when he had looked round about on them with anger being grieved for the hardness of their hearts he saith unto the man Stretch forth thine hand and he stretched it out and his hand was restored whole as the other Paraphrase 5. that their hearts were so hardned as flesh which hath a thick skin grown over it keeping his words or miracles from having impression on them 6. And the Pharisees went forth and straightway took counsel with the Herodians against him how they might destroy him Paraphrase 6. entred a consultation with the Herodians see note on Mat. 22. b. 7. But Jesus withdrew himself with his disciples to the sea and a great multitude from Galilee followed him and from Judea 8. And from Jerusalem and from Idumea and from beyond Jordan and they about Tyre and Sidon a great multitude when they had heard what great things he did came unto him 9. And he spake to his disciples that a small ship should wait on him because of the multitude lest they should throng him 10. For he had healed many insomuch that they note a pressed upon him for to touch him as many as had plagues Paraphrase 10. They besought him to give them leave but to touch him and as many of them as had any disease upon them see note on 1 Cor. 4. c. 11. And unclean spirits when they saw him fell down before him and cried saying Thou art the son of God Paraphrase 11. And those that were possessed with devils or the devils in the possest 12. And he straitly charged them that they should not make him known Paraphrase 12. those that were thus cured by him and dispossest see note Mat. 8. b. 13. And he goeth up into a mountain and calleth unto him whom he would and they came unto him Paraphrase 13. A select number 14. And he ordained twelve that they should be with him and that he might send them forth to preach Paraphrase 14. be continually attendant on him as disciples are wont and go on his errands to preach his doctrine c. 15. And to have power to heal sicknesses and to cast out devils Paraphrase 15. And to those he gave power 16. And Simon he surnamed Peter Paraphrase 16. And these twelve were 1. Simon on whom he bestowed a surname signifying a stone or rock 17. And James the son of Zebedee and John the broher of James and he surnamed them note b Boanerges which is the sons of thunder 18. And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alpheus and Thaddeus and Simon the Canaanite 19. And Judas Isâ—ariot which also betrayed him And they went into an house Paraphrase 19. the forementioned house in Capernaum c. 2. 1. 20. And the multitude cometh together again so that they could not so much as eat bread Paraphrase 20. And again so great a multitude came in unto him that they had no time or vacancy to take food he and his disciples 21. And when his friends heard of it they went out to lay hold on him for they said He is note c beside himself Paraphrase 21. And when his kinred heard the reports abroad concerning him they came to him to get him home with them for it was commonly reported that he was in some excess or transportation 22. And the Scribes which came down from Jerusalem said He hath Beelzebub and by the prince of the devils casteth he out devils Paraphrase 22. He is possessed with the devil the prince or chief of the devils see note on Mar. 12. f. and by his power it is not by any divine authority that he cures and casts out devils 23. And he called them to him and said unto them in parables How can Satan cast out Satan Paraphrase 23. See Lu. 11. 18. 24. And if a kingdome be divided against it selfe that kingdome cannot stand 25. And if a house be divided against it self that house cannot stand 26. And if Satan rise up against himself and be divided he cannot stand but hath an end Paraphrase 26. the whole community of devils make an insurrection and schisme against one another they will certainly be destroyed and not long continue 27. No man can enter into a strong mans house and spoil his goods unless he first bind the strong man and then he will spoil his house Paraphrase 27. No man can come into the house of a strong man and rob him See Mat. 12. 29. 28. Verily I say unto you All sins shall be forgiven unto the sons of men and blasphemies wherewith soever they shall blaspheme Paraphrase 28. See Mat. 12. 31. 29. But he that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation Paraphrase 29. shall resist the holy Spirit see note on Mat. 12. h. there is no pardon to be had for him without particular repentance and reformation 30. Because they said He hath an unclean spirit Paraphrase 30. The miracles he doth are by the power of the devil v. 22. 31. There came then his brethren and his mother and standing without sent unto him calling him 32. And the multitude sate about him and they said unto him Behold thy mother and thy brethren without seek for thee Paraphrase 32. desire thee to come to them 33. And he answered saying Who is my mother or my brethren 34. And he looked round about on them which sate about him and said Behold my mother and my brethren 35. For whosoever shall do the will of God the same is my brother and my sister and mother Paraphrase 33. shall be valued by me as dearly as any of the nearest relations is by any man Annotations on Chap. III. V. 10. Pressed upon him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be mistaken by Interpreters when 't is rendred either irruere or incidere to rush or press upon It is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. to fall down at his feet as they do that have any petition or request to make as these had here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might touch him Thus ch 6. 52. in a like matter it is in another phrase to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they besought him that they might but touch the hem c. V. 17. Boanerges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthquake or any other the greatest commotion such as here is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder And the meaning of this title may seem to be that those two sons of Zebedee were to be special eminent Ministers of the Gospel which is call'd Hebr. 12. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect
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
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
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
the visible discrimination which should then be made betwixt the obdurate impenitent unbelievers on one side and those that are penitent and receive Christ on the other 6. And all flesh shall see the salvation of God Paraphrase 6. And all men shall discern the deliverance which is wrought for the penitent believers when all impenitents are destroyed 7. Then said he to the multitude that came forth to be baptized of him O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. destruction approaching 8. Bring forth therefore fruits worthy of repentance and begin not to say within your selves We have Abraham to our father For I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 8. Do not think 't will serve your turn that you are able to say see note on Mar. 2. a We are of the seed of Abraham who have right to the promises made to him whatsoever our actions are See Mat. 3. 9. 9. And now also the axe is laid unto the root of the trees Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire Paraphrase 9. Mat. 3. 10. 10. And the people asked him saying What shall we do then Paraphrase 10. And the common sort of people asked him What was their task or part of duty to prevent or avert this ruine 11. He answereth and saith unto them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise Paraphrase 11. And he prescribed to them an extensive liberality charity mercifulnesse to all the wanted what they had to spare 12. Then came also Publicanes to be baptized and said unto him Master what shall we do Paraphrase 12. the tole or tribute-gatherers 13. And he said unto them Exact no more then is appointed you Paraphrase 13. Receive all the taxes which the Emperour requires to be gathered but beside that do not you either by cunning or force take any more for your selves 14. And the souldiers likewise demanded of him saying And what shall we do And he said unto them Do violence to no man neither note d accuse any falsly but be content with your wages Paraphrase 14. And to the military men of the Iews employed by their Procurators or the Romans he prescribed these rules Neither fright nor plunder any man but be content with that allowance which is assigned for your maintenance 15. And as the people were in expectation and all men mused in their hearts of John whether he were the Christ or not Paraphrase 15. And as the people were amuzed concerning him looking for some further declaration or manifestation from him and having some disputes within them whether he were not the Messias himself 16. John answered saying unto them all I indeed baptize you with water but one mightier then I cometh the latchet of whose shooes I am not worthy to unloose he shall baptize you with the holy Ghost and with fire Paraphrase 16. Iohn gave a clear answer to their doubts telling every one that came to him in plain words that he was not the Christ saying My whole office is thus to receive you as proselytes to believe on the Messias who shall suddenly reveal himself I am but a disciple of that great Master sent before him as disciples of prophets are wont to be to take up room for him see Luk. 10. 1. and Mat. 26. 20. to serve him to take off and lay away his shooes see note on Mat. 3. h. and truely I am unworthy of this office to be the disciple of so divine a person But he when he cometh shall be another manner of person and do other kind of things Over and above the receiving of proselytes with water in baptisme he shall send down the Spirit of his disciples in an appearance as of fire Act. 2. and thereby enable them to speak with tongues miraculously and so fit them for their office see Act. 1. a. 17. Whose fan is in his hand and he will throughly purge his floor and will gather the wheat into his garner but the chaffe he will burn with fire unquenchable Paraphrase 17. winnowing instrument See note on Mat. 3. 12. 18. And many other things in his exhortation preached he unto the people Paraphrase 18. And John Baptist said many such things as these and more different from these by way of exhortation and proclamation to the people concerning the Gospel of Christ 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done Paraphrase 19. And Herod calling him to the court and hearing him often and that with great respect to him at first Mar. 6. 20. at last being reproved by him for marrying his brothers wife and for all other sins that John saw him to be guilty of 20. Added yet this above all that he shut up John in prison 21. Now when all the people were baptized it came to passe that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape like a dove upon him and a voice came from heaven which said Thou art my beloved son in thee I am well pleased Paraphrase 22. And the holy eternal Spirit of God appeared visibly to come down and to descend upon him as a dove uses to descend and light on any thing see note on Mat. 3. k. 23. And Jesus himself began to be about thirty years of age being as it was supposed the son of Joseph which was the son of note e Heli. Paraphrase 23. And at this time of his being baptized Jesus was about thirty years old the age before which the Levites were not to be admitted to sacred functions Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truely no father on earth but yet Joseph the son of Heli being betrothed to Mary his mother he was his reputed father 24. Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Janna which was the son of Joseph 25. Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Eli which was the son of Nagge 26. Which was the son of Maath which was the son of Mattathias which was the son of Semei which was the son of Joseph which was the son of Judah 27. Which was the son of Joanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Kosam which was the son of Elmodam which was the son of Er 29. Which was the son of Jose which was the son of Eliezer which was the
styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also But to this the answer is clear that there were many other such Pontifical men alive that is such as had been Pontifices in their times and therefore there was nothing in that peculiar to Annas or which could put him in the Pontifical Fasti as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year without some other addition of Dignity peculiar to him from those others such as I suppose that of the Nasi and cannot imagine that of being father-in-law to Caiaphas or any such extrinsecall relation to be V. 14. Accuse any falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse and by that means to flatter those to whom that accusation is whisperingly conveyed and had its originall from a passage about figs as Phavorinus and the Grammarians ordinarily express it yet it is used in a greater latitude for wronging taking away any thing by force from any according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate and to use violence and accordingly is rendred in the Old Testament sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of oppressing by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in many places when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like so in Job 35. 9. Psal 119. 21. and other places From this Old Testamentuse of the word must the sense of it be fetch'd in the New So when Zacchaeus c. 19. 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only other place where the word is used it belongs clearly to wrong dealing violence injustice taking by force from others which was ordinary for the Publicans to do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are rapacious saith Zeno the Comoedian and such was Zacchaeus here and therefore his penitent heart in that case vowes the satisfaction which the Law requires for theft restitution fourfold The word belongs to any kind of injustice or extortion and so here to that which is ordinary among souldiers rapine plundring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcible invaders and that is here farther express'd by that which followes and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those stipends that are publickly appointed the souldiers that are kept together in bands for publick use as in Vopiscus Annonâ suâ contentus sit non de lacrymis provincialium vivat that is Let them not oppresse those countrey men where they are quartered but rest satisfied with the allowance of victualls c. that is allowed them V. 23. Sonne of Heli The setling of the Genealogie of Christ and reconciling the differences between S. Luke and S. Matthew is a matter of some uncertainty arising from the customes of the Jewes in reckoning their Genealogies among whom it is ordinary to find different pedegrees which seem to contradict one another when they doe not And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg l. 11. c. 13. CHAP. IV. 1. AND Jesus being full of the holy Ghost returned from Jordan and was led by the Spirit into the wildernesse 2. Being fourty daies tempted of the devil and in those daies he did eat nothing and when they were ended he afterward hungred 3. And the devil said unto him If thou be the son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdomes of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan For it is written thou shalt worship the Lord thy God and him only shalt thou serve 9. And he brought him to Jerusalem and set him on a pinacle of the Temple and said unto him If tho◠be the son of God cast thy self down hence 10. For it is written He shall give his Angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him it is said thou shalt not tempt the Lord thy God 13. And when the devil had ended all the temptation he departed from him for a season Paraphrase 13. left him for a time meaning to wait an opportunity to assault him again See Mat. 4. 11. 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office returned 15. And he taught in their synagogues being glorified of all Paraphrase 15. exceedingly admired 16. And he came to Nazareth where he had been brought up and as his custome was he went into the synagogue on the sabbath day and stood up for to read Paraphrase 16. And he made shew to undertake to expound some part of sacred writ as their Doctors are wont to doe 17. And there was delivered to him the book of the prophet Isaias and when he had note a opened the book he found the place where it was written Paraphrase 17. And the officer of the synagogue see v. 20. brought him 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Paraphrase 18. those that long imprisonment and shakels have bruised 19. To preach the acceptable year of the Lord. Paraphrase 19. To proclaim to all a year of Jubilee wherein servants are set free c. 20. And he closed the book and gave it again to the minister and sat dow◠and the eyes of all them that were in the synagogue were fastned on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 22. And all bare him witnesse and wondred at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake see Psal 45.
〈◊〉 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
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
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
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
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
from others yet a little before his baptisme it was revealed to me as appeares Mat. 3. 14. and at his baptisme by the descent of the Holy Ghost upon him Mat. 3. 16. I was clearly told it that he was the Messias which was to come into the world And the grand design of my coming and gathering disciples was by that means to make this people take notice of and receive Christ 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him Paraphrase 32. See note on Mat. 3. i. 33. And I knew him not but he that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining upon him the same is he which baptizeth with the holy Ghost Paraphrase 33. Untill then I knew not which was he onely this signe was given me that on whomsoever I saw the Spirit descend that was the Messias who in the receiving of his proselytes doth not onely use the known ceremony of water but moreover sends down the Spirit on them see note on Act. 1. a. 34. And I saw and bare record that this is the Son of God Paraphrase 34. By which premises it follows that my testimony of Christ that he is the son of God is no more then what I saw with mine eyes and heard distinctly affirmed from heaven these words being delivered by voice from heaven at that time of the holy Ghost's descending on him This is my beloved son c. Mat. 3. 17. 35. Again the next day after John stood and two of his disciples Paraphrase 35. The next day again after this see note e. Iohn having two of his disciples with him 36. And looking upon Jesus as he walked he saith Behold the Lamb of God Paraphrase 36. As Jesus passed along John by his eye fastned on him demonstrating whom he meant said again the same words that before ver 29. in the hearing of those two disciples of his Behold c. 37. And the two disciples heard him speak and they followed Jesus Paraphrase 37. Hereupon those two disciples hearing him give that testimony of Iesus parted from him and followed Iesus 38. Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou Paraphrase 38. what would ye have 39. He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth houre Paraphrase 39. four in the afternoon 40. One of the two which heard John speak and followed him was Andrew Simon Peter's brother Paraphrase 40. One of the two that heard those words of Iohn concerning Iesus and which thereupon followed Iesus v. 37. was that Andrew which was brother to Simon after surnamed Peter And the other most probably Iohn the writer of this Gospel who useth not to name himself when the story would direct to it 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ Paraphrase 41. These having been and talk'd with Christ v. 39. Andrew was the first that revealed this to his brother Simon saying We have met and talked with the Messias or as in Greek he is called the Christ that is Gods anointed sent by him with special Commission from heaven whom we have long expected as the Redeemer of Israel 42. And he note g brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone Paraphrase 42. And Andrew conducted Simon ◠see Mat. 16. f. 43. The day following Jesus would goe forth into Galilee and findeth Philip and saith unto him Follow me Paraphrase 43. The next day after that mention'd ver 35. see note c. Jesus was passing 44. Now Philip was of Bethsaida the city of Andrew and Peter 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the son of Joseph Paraphrase 45. the Messias to come foretold by Moses and the prophets a man like one of us by name Jesus the son of Joseph that dwells at Nazareth in Galilee 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see Paraphrase 46. Nathancel argued against this from a known observation among the Jewes that Nazareth being in Galilce and Galilee as they conceived looked on by God as a mean despicable place out of which say they c. ◠52. never any prophet arose it was incredible that any one born in Nazareth should be the Messias To this deceivable arguing Philip gives no other answer then this that if he would goe to him and see and heare him he would soon be of another mind 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile Paraphrase 47. As Nathaneel made his approach to Jesus assoon as he was within distance of hearing him Jesus said Lo here is a man which is truly an Israelite a man of that simplicity and integrity that is much valued with God of that temper described in Jacob Gen. 25. 27. 48. Nathaneel said unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the son of God thou art the King of Israel Paraphrase 49. promised Messias described to us as a King 50. Jesus answered and saith unto him Because I said unto thee I saw thee under the fig-tree believest thou Thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you Hereafter ye shall see heaven open and the Angels of God ascending and descending upon the son of man Paraphrase 51. Ere long see note on Mat. 23. l. ye shall see the heaven opened to receive me up thither and the holy Angels of God visibly appearing to you and attending on me Act. 1. 9 10. after the manner that in the vision they once appeared unto Jacob. Annotations on Chap. I. V. 9. That cometh into the World That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be the Nominative case in the Neuter gender and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as well as the Accusative Masculine and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man is evident And that it is so may appear by the title by which Christ that is meant by the light which is the Antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so frequently express'd in Scripture that of he that cometh or cometh into the world Of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mat. 11. Note a. And for this
and were baptized Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pooles of water and thither the people came and were baptized of him there 24. For John was not yet cast into prison 25. Then there arose a question between some of John's disciples and the Jewes about purifying Paraphrase 25. his receiving of proselytes and using the ceremony of baptisme on which occasion mention was made of Christ's using the same ceremony 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witnesse behold the same baptizeth and all men come unto him Paraphrase 26. Hereupon they come and tell John that Christ describing him to him receiveth proselytes with this ceremony and there is a great recourse to him 27. John answered and said A man can receive nothing except it be given him from heaven Paraphrase 27. I can doe no more then I have commission from God to doe and that commission doth not equall me to him 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him Paraphrase 28. And therefore you cannot but remember that I alwaies said of my self that I am not the Messias but only his harbinger 29. note b He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoiceth greatly because of the bridegrooms voice This my joy therefore is fulfilled Paraphrase 29. When the bridegroom hath the bride in secret conference to consummate the marriage and the friend of the bridegroom hearkens at the doore to hear whether all succeed well or no if the bridegrom signifie by some form of speech that was usuall to that purpose that all succeeds prosperously then that friend rejoices exceedingly and thus is it with me in my attendance on Christ at this time 30. He must increase but I must decrease Paraphrase 30. And of him I shall farther foretell you that he shall increase daily in splendor and fame and I proportionably decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Paraphrase 31. And it is all reason that it should be so For he cometh from heaven and so must needs be superiour to all such as I who am an earthly man having my originall from the earth made up or compounded of earth and therefore what I say or doe is but of an earthy but what he of a much higher originall my baptizing is but like the rest of your Jewish baptismes see v. 12. only with water but his with the holy Ghost also 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony Paraphrase 32. And the thing which he teacheth he knowes to be true having received it from his Father but the multitude of men in the world receive not his testimony believe not that he is sent from God 33. He that hath received his testimony hath set to his seale that God is true Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto and acknowledge the veracity of God himself it being as impossible that one so sent from God as Christ should lie as that God should lie himself 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God to goe on such or such an errand on which God sent them and 't is therefore Thus saith the Lord to all their prophecies But on Christ the Spirit descended once for all and commanded belief of all that he should say 35. The Father loveth the Son and hath given all things into his hand Paraphrase 35. Christ is the welbeloved of his Father and by him God hath revealed to us all things fit to reveal see Mat. 3. 17. And therefore 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally and on the contrary he that stands out contumaciously against his doctrine continues immutably and inevitably under the wrath of God due to him both for his former sins and this addition of his standing out against this powerfull method of Gods for the recalling him Annotations on Chap. III. V. 5. Born of water The nature of Proselytes among the Jewes and the difference of them hath been spoken of Note on Mat. 23. d. and also the manner of initiating them by washing or Baptisme Note on Mat. 3. a. as also their putting off all their former relations of kindred and consanguinity and so being as it were new-born Note on Mat. 19. 28. d. From hence it is that at the receiving of Christian religion which is the nobler Proselytisme and hath in the ceremony of initiation not only the washing in water but also the baptisme of the Spirit too that is the communication of that Spirit of Christ in some measure that descended on the Apostles Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost And when Nicodemus a learned Jew and a Master among them seems to be ignorant and wonders how this can be and asks this grosse question to that first part of it how one that is of age can be born again Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme which no knowing Jew can be ignorant of to wit that he is to be wash'd and circumcised and being so is by the Jewes counted as one recens natus new born brought forth by another mother so that he who was kin to him before is now no longer kin to him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing of regeneration Tit. 3. 5. is in effect a being new born and he that so follows Christ in this regeneration or new birth Mat. 19. 28. if that be the right punctation he leaves brothers and sisters father and mother wife and children v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11 12. intimating that speech of Christ which Nicodemus so little understood of being born anew of water to have been a thing ordinarily seen and known among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary inferior earthly thing in comparison with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those higher celestial doctrines so much more contrary to the Jewish customs and laws that should be revealed and to the baptizing with the holy Ghost of which also he here speaks referring still to this custome of Proselytes
and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
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
have done in my Fathers name whom I affirm to have sent me through his power and by authority from him have born testimony that I am sent by him and therefore that whatever I affirm of my self is true 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me Paraphrase 26 27. But all this works no belief in you which is an evidence and demonstration from the effect that you are not those sheep that hear the good shepheards voice v. 3 4. see note on ch 6. d. and are known by him v. 14. see note a. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such that while they keep close to me no devourer shall ever be able to annoy them or pluck them from me 29. My Father who gave them me is greater then all and no man is able to pluck them out of my Fathers hand Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them and his speciall work it is that all the true sheep of his fold all truly pious persons should come to me and that infinite power of his is engaged for it that none such shall by any violence be taken from him deprived of that life which here I promise to give them 30. I and my Father are one Paraphrase 30. And seeing my Father and I are one it follows that I shall defend them also and that none shall be able to pluck them out of my hand ver 28. 31. Then the Jewes tooke up stones again to stone him Paraphrase 31. Upon this again the Jewes attempted to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works doe you stone me Paraphrase 32. And Jesus said Many miracles of mercy to you miraculous cures c. have I wrought as testimonies of my mission from my Father and never a destructive one none that you have been the worse for For which of these my saving miracles doe you destroy me 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God Paraphrase 33. The Jewes said 'T is not for any of thy miracles which are not denied to be all such and acts of mercy in thee for which we think thee worthy of death but because thou hast spoken blasphemy that is because thou who art but a man makest thy self God by that speech of thine ver 30. see Rom. 16. 25. where though thou calledst God thy Father yet thou affirmedst that he and thou were one 34. Jesus answered them Is it not written in your law I said ye are Gods Paraphrase 34. Jesus answer'd These words in the Psalmist you cannot but remember Psal 82. 6. I have said ye are Gods and that book is canonicall scripture with you 35. If he called them Gods unto note b whom the word of God came and the scripture cannot be broken Paraphrase 35. If therefore they who are there spoken of by God that is rulers or judges ordinarily so called who received their Commission from men not from God immediately only persons to whom the execution of Gods law was entrusted among men be by God himself called Gods and whatsoever is said in the books of Scripture is true 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the son of God Paraphrase 36. Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated then sent into the world then by the descent of the Spirit and voice from heaven testified his mission to so eminent and with so peculiar an office that of the Messiah of the world that he is guilty of blasphemy for affirming himself to be the son of God 37. If I doe not the works of my Father believe me not Paraphrase 37. If I performed not those works among you which might testifie me to come from God you might with some reason doubt of me 38. But if I doe though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Paraphrase 38. But if I doe then though you believe nothing that I say yet your faith is due to those works of God my Father wrought by me by which 't is evident that the Father acts in me and I in him wholly by his power and so that he and I are one which was the speech you charged as blasphemous in me 39. Therefore they sought again to take him but he escaped out of their hands Paraphrase 39. On this speech again they attempt to lay hands on him not now to stone him presently by the law of Zelots as a blasphemer as v. 31. but to bring him before the Sanhedrim and charge some other crime against him But he went out and escaped their violence at that time also 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there Paraphrase 42. And in that place being the place where John had baptized and testified of Christ they that had heard John comparing what they remembred from him with what they had by experience seen in Christ by this means were inclined many of them to believe in him Annotations on Chap. X. V. 3. His own sheep What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep here signifie in this Parable hath been largely set down Note on c. 6. d. viz. the obedient servants of God considered before and without the revelation of Christ unto them who being so qualified are most ready to embrace the precepts of the Christian perfection when they are offer'd to them These also is Christ ready to receive or any that having been engaged in sin come with penitence and resolution of minde to be such And consequently when these come to Christ they are styled here and looked on by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either peculiar sheep those that by Gods praevenient graces are thus fitted beyond all others to come to Christ or else as the 12th verse imports where the shepherd is set opposite to the hireling whose own the sheep are not his own sheep those to whom Christ hath a peculiar title beyond all others who are therefore said to be given by God to Christ as his possession see Note on ch 6. d. Now of these thus own'd or acknowledg'd by Christ it is here said
and the scripture is fulfilled of one of them that though he be so near to me as to be entertained daily at my table with me yet he will do me all the mischief he can 19. Now I tell you before it come that when it is come to passe ye may believe that I am he Paraphrase 19. This I tell you now see note on Mat. 23. k. by way of prediction that when my suffering comes and may be apt to make you waver in your belief of me your knowing that I foretold you it may assure you that I know things to come and the secret purposes of mens hearts before they shew themselves in act and from thence conclude that I am the searcher of all hearts and withall that I am the Messias to whom those prophecies belong 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Paraphrase 20. As for the offices of duty and task and humility which I assigne you v. 14. and now exemplifie them to you in my self you shall not want the comfort and reward of them For you shall be considered by me and so shall the reception and entertainment that men shall give to you as I my self am by my Father 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Paraphrase 21. At this time as he spake these words Jesus was much troubled not onely in apprehension of the approaching danger but especially he was grieved to think of it that any disciple of his should be so wicked and so unhappy and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them 22. Then the disciples looked one on another doubting of whom he spake Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany and not being able to guesse who it should be 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved Paraphrase 23. And John to whom Christ was very kind the writer of this Gospel was placed next to him at the supper 24. Simon Peter therefore beckned to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it Paraphrase 25. lying next to him with his head in Jesus bosome v. 23. 26. Jesus answered He it is to whom I shall give note c a sop when I have dipped it And when he had dipped it he gave it to Judas Iscariot the son of Simon Paraphrase 26. He it is to whom I shall give the next piece of bread which I shall take out of the dish or platter and having given him that mark to know him by he presently puts his hand into the dish and takes out a piece of bread and gives it to Judas Iscariot 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly Paraphrase 27. And upon his receiving that piece of bread together with Christs telling him distinctly of it and of the horriblenesse of the sin and danger Mar. 14. 21. and his not yet relenting the devil entred into him more forcibly then before v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes see the paraphrase on Luk. 22. 3 4. which Jesus knowing said to him accordingly What thou doest do quickly intimating that he was now hastning to do it 28. Now no man at the table knew for what intent he spake this unto him Paraphrase 28. This speech they that were at meat with him understood not unlesse perhaps John to whom he had given the token v. 26. 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor Paraphrase 29. See note on Mar. 14. c. 30. He then having received the sop went immediately out and it was night 31. Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him Paraphrase 31. Now is the time come for Christ to suffer and rise and return back to heaven by which means God shall receive glory in him and consequently shall glorifie him immediately 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Paraphrase 32. Raise him from the dead and exalt him to more power and dignity by reason of this his humiliation And this shall be done presently 33. Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say to you Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent I am now within a very little time to part from you 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another Paraphrase 34. And being now to take my last leave I give you this special new command that from the manner and degree of my love to you express'd in venturing nay losing my life for you ye also learn and practise the same degree of loving one another that is that all Christians abound one toward another in all charity and venture their lives for the good of others especially for the propagating the Gospel doing good to the souls of other men 35. By this shall all men know that ye are my disciples if ye have love one to another Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions and religions your living together in the strictest bands of love 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Paraphrase 36. Peter not yet knowing what he meant ver 33. asketh him whither he meant to go that they should not be able to follow him Jesus answers him that though he could not yet he should ere long follow him that the very death which Christ should now suffer should be his lot hereafter 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake Paraphrase 37. venture hazard 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow till thou hast denied me thrice Paraphrase 38. As valiantly and resolutely as now thou promisest me this I foresee of thee that before the morning watch or second cockcrowing see note on Mar. 13. b. that is
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
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.
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
〈◊〉 〈◊〉 〈◊〉 all one just as I have interpreted it 26. Was numbred The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculus a stone or the like of which there were two uses one in choises or judgments wherein they gave their votes by this means â—ev 2. 17. the other in accounting or numbring Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is express'd in Hesychius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies counting and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment Now for the use of iâ—â—n this place first it is evident that Matthias being here chosen by lot was not chosen by the suffrages or votes of men 2dly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Originally two things numbring as well as choosing it may most probably in this place signifie being numbred and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbred together with the eleven Apostles will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbred with us v. 17. or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with us v. 22. and that is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he obtained his portion of this ministery that is office Apostolical Or if it should possibly referre to the notion of election it must then denote Gods choice of him v. 24. by the disposing of the lot and not any votes or suffrages of others which had nothing to doe in this matter for though Joseph and Matthias were by the Eleven nominated or chosen to prepare for the lot yet that Matthias was pitch'd on and added to the Eleven it was meerly the decision of the lot and so the disposition of the Lord. So vain is the pretension of those that will have this rendred Communibus calculis annumer abatur he was by common votes or suffrages added to that number and then make their own deductions from thence CHAP. II. 1. AND when the day of Pentecost was note a fully come they were all with one accord in one place Paraphrase 1. On the approach of the Lords day following the sabbath on which the Jewish Pentecost was celebrated they were all the Apostles together assembled at the service of God in their accustomed place See c. 1. 13. note c. 2. And suddainly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting Paraphrase 2. And whilst they were so imploy'd suddenly they heard a great noise come down from heaven like that of a mighty boisterous wind to note the efficacy of this Spirit of God now descending and it came into the upper room where they were assembled and filled all the room 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them Paraphrase 3. And there was an appearance of somewhat like flaming fire lighting on every one of them which divided asunder and so became the resemblance of tongues with that part of them which was next their heads divided or cloven see note on Mat. 3. k. 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Paraphrase 4. And they were endued every one with gifts of the holy Ghost That of speaking with tongues which they never had learnt and other miraculous powers this coming of the holy Ghost bestowed on them 5. And there were dwelling at Jerusalem Jewes devout men out of every nation under heaven Paraphrase 5. abiding at Jerusalem many Jewes that came up to that feast of Pentecost and likewise proselytes see v. 10. which had come from severall nations of all quarters of the world to worship the true God at Jerusalem See note on Mat. 23. e. and Joh. 12. a. 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language Paraphrase 6. and were astonished because they being of severall nations every of them heard the Apostles speak the language of his nation 7. And they were all amazed and marvailed saying one to another Behold are not all these which speak Galileans Paraphrase 7. men born in Galilee and that have lived there all their times 8. And how hear we every man in our own tongue wherein we were born Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Lybia about Cyrene and strangers of Rome Jewes and Proselytes 11. Cretes and Arabians we doe hear them speak in our tongues the wonderfull works of God Paraphrase 11. preaching the doctrine of Christ and the great things which God hath wrought by him and on him every of us in our own language 12. And they were all amazed and were in doubt saying one to another What meaneth this Paraphrase 12. This certainly abodes some great matter 13. Others mocking said These men are full of new wine Paraphrase 13. drunk and that infuses this faculty into them 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all 〈◊〉 that dwell at Jerusalem be this known unto you and hearken to my words Paraphrase 14. I make it known or proclaim it to you 15. For these men are not drunken as ye suppose seeing it is but the third hour of the day Paraphrase 15. That these men are not drunk as ye say for it is but nine in the morning the time of morning prayers to which the Jews generally came fasting see ntoe on Mat 12. a. 16. But this is that which is spoken by the prophet Joel Paraphrase 16. But the truth is that which is now done is the completion of a famous prophecy Joel 2. 28. 17. And it shall come to passe in the note b last daies saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my handmaidens I will pour out in those daies of my Spirit and they shall prophecy Paraphrase 17 18. In the daies of the Messias saith God there shall be a most remarkable effusion of the Spirit of God upon men of all ranks and qualities enabling them which were never brought up in the schools of the prophets to goe and preach the Gospel of Christ in every city and this was fulfilled in the descent of the holy Ghost upon the disciples sending them to preach and fitting them with the gift of prophecy and of tongues both as a miracle to beget faith and as a means to speak intelligibly to men of all languages 19. And I will shew
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
clear we have not yet attained to and also from death it self by the resurrection of the body 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in Gods time yet this we have as yet no possession of save onely in hope which according to the nature of it is of things not presently enjoyed for vision or possession excludeth hope 25. But if we hope for that we see not then do we with patience waite for it Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us being confident that in God's time we shall be though yet we are not rescued out of them 26. Likewise the spirit also helpeth our note n infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Paraphrase 26. And for the fortifying and confirming of this hope and this patience in us even in the time of our greatest present pressures we have this advantage from Christ now in the Gospel his spirit that raised him from the dead and will raise us v. 11. intercedes and prayes for us at the right hand of his father where he alwayes maketh intercession for us that not what is most easie but most advantageous may be sent us And so though according to the notion of things under the law temporal felicity was a very considerable thing and affliction in this world an expression of God's wrath now under the Gospell there is a speciall kinde of provision made by assuring us that God knows best what is for our turns and consequently that when we pray but know not our selves what is best nor consequently what we ought to pray for particularly health or wealth or honour then Christ joynes his helping hand to ours joynes his all-wise and divine prayers for that which he knows we most want to our prayers and so helps to relieve us in all our distresses not by rehersing or reciting all our particular requests and inforcing them upon his father but which is far more for our turnes presenting unto him our general wants interceding yea more then interceding for us even powerfully bestowing those things which are truly best for us though oft-times they be least for-our palates at the present 27. And he that searcheth the heart knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Paraphrase 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly understands also the desire and intention of the spirit of Chrâ—â—◠〈…〉 heed of its being articulately formed in words viz. that interceding for all holy men it askes for them all those things that tend to the making them better whatsoever God likes and thinks best for them not what they like themselves and this immediately God grants to us whatsoever it is sometimes tribulations and afflictions as the most proper and agreeable for us 28. And we know that all things work together for good to them that love God to them who are the called note o according to his purpose Paraphrase 28. And accordingly this we know and finde that all things that doe come to pass or befall them that sincerely love God those that cordially adhere to him or that according to the purport of the Gospell are received and favoured by him see Rom. 1. 6. and note on Mat. 20. c. doe by the gracicious disposition of God concurre and cooperate to their advantage which sure is a signe that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Sonne that he might be the first born amongst many brethren Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man by some generall permission onely of God but as his special decree and choice for us For all whom God hath foreapproved and acknowledged for his according to the purport of the Gospell whom he knew as a shepheard doth his flock Joh. 10. 14. that is the lovers of God so favoured by him v. 28. and c. 11. 2. those he hath also foreappointed to suffer 2 Thess 3. 3. after the manner of Christ Phil. 3. 10. that they might be like unto him as younger brothers unto the elder Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances and to glory v. 18. just as he himself hath done before them 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Paraphrase 30. And those whom he hath thus predetermined to sufferings those he hath accordingly called to suffer actually 1 Pet. 2. 21. and those whom he hath thus called to suffer those upon such tryals sincerely past he justifieth or approveth of commendeth and pronounceth them sincere and those again he either hath or certainly will reward with eternall glory 31. What shall we then say to these things If God be for us who can be against us Paraphrase 31. What difficulty then can there be in all this what matter of doubt but that it will go well with us For if God be a friend all tends to our good which was the thing to be proved v. 28. and is proved convincingly v. 29 30. by an argument called by Logicians Sorites 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Paraphrase 32. For he that parted with his own Son in his bosome and delivered him up to dye for our sakes how is it possible that he should not complete that gift by bestowing all other things that are profitable for us and either afflictions or deliverances from present pressures as he sees them most for our reall advantage 33. Who shall lay any thing to the charge of God's elect It is God that justifieth Paraphrase 33. Who shall produce any accusation against those whom God doth approve of This the Jewes did most bitterly against the Christians and especially against Saint Paul the Apostle of the Gentiles judging them for breakers of the Law c. c. 2. 1. and c. 7. 2. 'T is certain that God hath acquitted them 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Paraphrase 34. And then who dares be so bold as to condemne them As for us whatever
and so what they did in that kind they did not willingly as 't is here said but in obedience to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Devil that had gotten such authority among them and kept them in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slavery or servitude of corruption doing it in obedience to his commands Thus doth Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us of Carpocrates that it was his avow'd doctrine that there was no other way of escaping or appeasing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly princes as they called them but by paying them their dues by all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural filthinesse And we know 't was most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina to appease those false gods Thus are men said to be caught and held in the snare of the Devill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive or captive by him 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after till by repentance and reformation they get out of it And there is no circumstance in the whole Context that renders this improbable to be the meaning of it but on the contrary this subjection from whence they hope to be delivered is opposed to that freedome which Christ gives and that is from the hands of enemies Luk. 1. 74. that is from Satan c. who may therefore be resolved to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that subjected them That which hath enclined interpreters to apply it to God is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope which followes it being not imaginable that the Devill should subject them thus in hope c. But that seems to be a mistake the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope belonging to the end of the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waites in hope all the rest of the 20 th v. being read in a parenthesis as the reason of their waiting v. 19. Secondly the resolving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies the other creatures of God beside man but that hath been shewed to be a mistake also Noted Ib. Vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity hath a double notion one as it referres to the heathen Idols which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine or vanities Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship and so 't is Eph. 4. 17. where he warneth them not to walk as the rest of the Gentiles do in the vanity of their own minde and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grew vain Rom. 1. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine by nature in the Book of Wisdome speaking of that popular custome of Idolatry that had generally over-run them all and so 2 Pet. 2. 18. Another notion of the word there is as it is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched miserable And both these may seem to be here put together as the course of the Gentiles was an idolatrous villanous and withall an unhappy wretched course to which the Devill had brought them and God in his just judgements had delivered them up for their despising the light of nature of which some of them were so sensible viz. those that by study of Philosophy or travail into Aegypt where they might hear of the worship of the true God came to any knowledge of the truth that they express'd their dislike of their own wayes and their desires to be rid of these so great burthens that thus press'd down their Soules Thus did Porphyrie and others lament the impurities of their natures which they found within themselves and set up a speciall project and pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatives and when other helps failed made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magick and sorcery to that end consulted with the Devill to help to make them pure and this as discerning this want of purity to be utterly destructive of that true happiness which as rationall creatures they could not but seek after And in this respect it is that here 't is said of these heathens that they were thus subjected not willingly but through Satan's malice and God's just judgements upon them and yet had some kinde of dark hope that they should have some means allow'd of rescuing them and so did in a manner expect Christ and waite for a reversion of the Gospell when the Jewes had done with it and so as 't is observable in the Acts when he was preach'd unto them and the Jewes together did more readily and universally receive him then the Jewes did V. 21. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes those abominable unnaturall uncleannesses which the Gentiles were guilty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. the corruption through lust which was in the world the unnaturall lusts among the Gentiles and Gnosticks So again 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to corrupt or good for nothing but to corrupt others an expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnaturall irrationall creatures and again in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their corruption which what it signifies may be guess'd by the luxury and licentiousness that followes v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living luxuriously in their deceits or hereticall Gnostick practices so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. servants of corruption answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the servitude of corruption in the same sense clearly and this very agreeable to Deut. 4. 16. lest you corrupt your selves c. So Wisd 14. 12. having said that the devising of Idols is the beginning of fornication he adds that the invention of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corrupting of life And in Philo de special leg praec 7. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption fornication adultery severall branches of sinne against that law See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h. V. 23. Adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoption signifies the assuming those into the number of children which are not so naturally In the 15. v. it is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude and v. 21. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of the sonnes of God for they that are adopted if they were servants before are made free men and sonnes together and so here it may signifie the change of state from servitude to son-ship and because it is spoken of in this verse as a thing not yet had but expected by Saint Paul and such as he those that had the first-fruits of the spirit that is had received the Gospell and believed in Christ and so were already Sonnes of God received into his family by adoption therefore it must here be taken in some other notion different from that which is
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
are guilty of them nor of any other injustice shall without reformation ever be capable of inheriting the crown which is by Christ promised to Christians 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God Paraphrase 11. And such sins as these were ordinary among you in time of your heathen state but now you have given up your names to Christianity which denounceth judgement against all these your baptism is a renouncing of them all your sanctification by the Spirit directly contrary to it your justification by what Christ hath suffered and done for you see note on Mat. 7. b. utterly incompatible with such impurities and injustices spoken of either in the last or this chapter 12. All things are lawfull unto me but all things are not expedient all things are lawfull for me but I will not be brought under the power of any Paraphrase 12. And whereas your teachers to allure you to sensuall practices tell you first that all meat is freely to be eaten and so sooth you up in luxury and then proceed and perswade you that use of venery is as necessary for your bodies and so as lawfull as eating of meat is I shall tell you first that supposing them lawfull yet it will befit a Christian to abstain from many things that are not utterly unlawfull and secondly that if indifferent things begin to get a dominion over any 〈◊〉 men upon conceit that meats are lawfull come to be enslaved to their bellies as of the Gnosticks 't is affirmed that they serve their bellies and that they are lovers of pleasures more then of God this is then absolutely unlawfull 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body Paraphrase 13. 'T is true that meats are by God and nature appointed for the use of men and that the body of man here in this life hath absolute necessity of them And yet to take off our hearts from them we may also consider that in the next life which is a spirituall life this eating and desiring of meat shall be taken away and therefore even here we should keep the flesh in such a subordination to the spirit that we may be able to deny our selves even lawfull pleasures sometimes especially when any occasion makes it more expedient v. 12. But then for fornication whatsoever your former heathen principles or present false teachers the Gnosticks teach you that is no such lawfull or indifferent thing your bodies are to be consecrated to God either in lawfull wedlock or in chaste single life and by being kept pure here must be made capable of rising to everlasting life with Christ hereafter v. 14. 14. And God hath both raised up the Lord and will also raise up us by his own power Paraphrase 14. And then God that raised up Christ's pure sinlesse body out of the grave and hath made it a spirituall body shall also doe the same for us though we lye down in the grave also 15. Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Paraphrase 15. And this one consideration may have force on you Your bodies expect to rise with Christ as members with the head ye must not then in any reason pollute a member of Christ a devoted consecrated person by such unclean embraces 16. What know ye not that he which is joyned to an harlot is one body for two saith he shall be one flesh Paraphrase 16. That which was said at the institution of marriage in paradise that the man and the wife become one body concludes that the fornicator makes himself one body with a whore 17. But he that is joyned unto the Lord is one spirit Paraphrase 17. As on the other side he that keeps close to Christ's commandements and so cleaves to him Deut. 10. 20. hath a spirituall union with him minds the same things that he minds and so is very farre from these carnall base joyes in which all the Gnosticks religion consists 18. Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body Paraphrase 18. Be sure therefore that ye keep your selves farre removed from that sinne Most other sins are committed against God or the neighbour but sinnes of uncleannesse are against one's selfe a defiling of his flesh a polluting of that which by chastity and single life is set apart to be a temple of God a place of sanctity and purity v. 29. 19. What know ye not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own Paraphrase 19. Your bodies are by your being Christians consecrated to the service of his Spirit and the Governours of the Church of which sort the incestuous person is thought to be see c. 5. 2. set apart in all purity to discharge that function to which they are consecrated by receiving the holy Ghost This benefit of the Spirit ye have received from God and it is an engagement to you to think your own bodies are not now at your own disposall to use them as you please as in your state of Gentilisme or without that engagement ye might be tempted to imagine 20. For ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Paraphrase 20. For God hath pai'd dear for the purchase of you hath given his sonne out of his bosome and his very Spirit to this purpose to purchase unto himself a peculiar people zealous of good works by this price making purchase of our bodies as well as our soules and so engaging us to serve and glorifie him in both and not leaving either of them at liberty for us to dispose of as we please V. 2. To judge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not matters but places of judicature appears by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and authors and Glossaryes generally and so in the sacred style Susan 49. where we read the place of judgement So Judg. 5. 10. sit in judgement and Dan. 7. 10. the Judgement was set that is the Court of Judges And Jam. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinctly and necessarily rendred Judgement-seats And so here the Arabick interpreter renders it by words which are thus in Latine Subsellia Judicii ad mundum pertinentis seates of judgement belonging to the world V. 7. A fault The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 11. 12. and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse noting there the great paucity of the Jewish converts to
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
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
voluntarily had devoted themselves to the service of God and to ministering to that is providing for the necessities of Christ and the Apostles and Saints out of their own substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 3. Such was Ioanna a married woman and Susanna and others there Such was Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 1. our sister that is a believer and she a Deaconesse of the Church in Cenchrea which is most probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas For before there was any stock in the hands of the Church to make provision for either the Apostles or any other there could no other course be taken but this to have them supplied by such persons which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own possessions liberally impart to them But when afterward the faithful had brought their possessions and laid them at the Apostles feet and when in stead of that greater liberality yet by the help of the offertory at the Sacrament wealth came into the hands of the Church and thereby saith Justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prefect became the guardian to provide for all that were in want then this office was instituted in the Church first of men-deacons Act. 6. and after of women also which were more usefull for oeconomical services and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3. elder women and afterward Diaconissae Deaconesses and might be admitted into the Church at fourty years old See Can. 5. of the Council of Chalcedon The second sort of widows were those who being childlesse and helplesse were to be fed and maintained by the Church and these are particularly spoken of in this place and those many of them formerly married and therefore were not to be received in till sixty years old v. 9. for so Zonaras on the Council of Chalcedon gives the reason because saith he the widow which hath had an husband is not at the same age so likely to continue unmarried as she that hath lived a virgin to that age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in case she marry that she is to be removed out of this list seems clear both first because in that case the husband must provide for her and secondly by what is here said ver 11. of the care in not admitting such as are young and likely to marry This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety v. 5. waiting on God continuing in prayer and supplication night and day which is not supposable of married women which have so many other affairs belonging to them v. 14. to bring forth and bring up children to manage the houshold and the like V. 8. Provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide here doth not signifie laying up by way of carefull thoughtfull providence before-hand but onely taking care of for the present as we are able relieving maintaining giving to them that want So saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for So children that are exposed by their parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Harmenopulus unprovided destitute So when Alexander Aphrodisaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to provide for any who allows him any good thing And Ammonius in his Scholia on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having resolved that one of Gods acts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing for those that want applies that of the Poet to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving them what they want making his providence and giving to be all one and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. which is the sons duty to the aged helplesse parent and he that doth it not was infamous among heathens and accordingly Theophrastus in his Characters among the vilest actions whoring gaming stealing c. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglecting to feed the mother and elsewhere next after frequent worshipping of God he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duly feeding the aged parents and therefore John being by Christ commanded to be a son to Mary presently takes her home to his house Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them and the form of speech was like Christs to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give thee this mother Thus in Hierocles speaking of marriage and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we begâ—t helpers and feeders of our age and as he adds when the fathers dye their children must in their stead performe this office to the Grandfather so Aristoxenus in his Pythagorean Sentences lib. 4. the children must think all they have to be their parents and consequently must provide for them to the utmost of their power See Stobaeus Ser. 77. V. 11. Wax wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phrynichus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to grow stout or proud or disorderly not willing to bear so much strictnesse and so to put ones self out of the list or number of the Votaries and here the widows that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after-times called it in the number of those that were to be maintained by the Church and there to wait on the service of the Church when they begin to be weary of that kind of life then they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow insolent and weary of Christ that is his service in the Church Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18. 3. signifies irregular disorderly behaviour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7 9. to live disorderly enormously V. 17. Double honor The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour referres to the elder brothers portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion Deut. 21. 17. and this going along with the power of ruling the family Gen. 4. 7. after the death of the father is fitly accommodated to the office of Bishop in the Church and so the electing of Barnabas and Paul to the Apostleship Act. 13. 2. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate the word used about the first born Exod 13. 2. and so in Clem. Constit l. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a doule portion be separated for them Thus the double portion of the spirit of Elias resting on Elisaeus was the making him his successour in the office of Prophet as the father above the ordinary sons of the prophets to have rule over them And so this verse is the setting down the reasonableness that the Bishop that dischargeth his duty or prefecture well should be looked upon
excellency of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes wealth plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us jewels and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
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
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
of God is literally he that hath had such a blessed change wrought in him by the operation of God's Spirit in his heart as to be translated from the power of darkness into the kingdome of his dear Son transformed in the spirit of his mind that is sincerely changed from all evil to all good from obedience to the flesh c. to an obedience to God Onely it is here to be noted that the phrase is not so to be taken as to denote onely the act of this change the first impression of this vertue on the patient the single transient act of regeneration or reformation and that as in the Praeter-tense now past but rather a continued course a permanent state so as a regenerate man and a child of God are all one and signifie him that lives a pious and godly life and continues to doe so For so that phrase of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child or son of any kind of father signifies a resemblance or similitude of inclinations and actions as a child of the devil is one that commits and so continues to doe Satanical wicked practices and so sons of Belial are vicious persons and so our Saviour interprets the phrase If ye were the children of Abraham ye would doe the works of Abraham but you are of your father the devil that is you doe those things which are imitations of him such things as he doth And so generally in this Epistle he that is born of God signifies a man truly pious an obedient servant of God and such is the subject of this Proposition here when of such an one it is said he cannot sin Ib. Cannot sin What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot here will best appear by what S. Chrysostome on Rom. 8. saith of the tree in the Gospel where 't is said A corrupt tree cannot bear good fruit nor a good tree corrupt fruit he saith he that saith a corrupt tree cannot bring forth good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbids not a change from vice to vertue denies not that to be possible but affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continuance in wickednesse cannot bring forth good fruit for saith he he said not that an ill tree cannot become good but that remaining evil it cannot bear good fruit So when Rom. 8 7. 't is said that the carnal mind cannot be subject to God Theophy lact interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot whilest it remains such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that the change is impossible and so again v. 8. when it is said they cannot please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot whilest they are such And so sure the affirming here of the child of God the regenerate pious convert that he cannot sin is not the affirming that he cannot cease to be what he is cannot fall off from the performance of his duty against which the many warnings and exhortations that are given to pious men ch 2. 1. 1 Cor. 10. 12. Heb. 3. 12. 2 Pet. 3. 17. are evidences of the possibility of it but that remaining thus a pious follower imitator and so child of God that in his actions resembles him he cannot yield deliberately to any kind of sin To which purpose saith Tertullian De pudicitia Haec non admittet omnino qui natus è Deo fuerit non futurus Deifilius si admiserit He that is born of God will not at all admit such sins as these he shall not be the child of God if he do admit or commit them And Lactantius Virtus sine ulla intermissione perpetua est nec discedere ab ea potest qui semel eam cepit Nam si habeat intervallum si quande eâ carere possumus redeunt protinus peccata quae virtutem semper impugnant Vertue is that which is perpetual without any intermission He that hath once undertaken it cannot depart from it For if it have any interval of sin if we can want or be without it sins presently return which alwaies impugne vertue And so S. Hierome on Mat. 7. 18. Bona arbor non fert malos fructus quamdiu in bonitatis studio perseverat A good tree bears not ill fruit as long as it perseveres in the study or love of goodnesse And so S. Augustine Serm. 29. de verb. Apost Talia non facit bonae fidei spei Christianus A Christian of a good faith and hope doth not such things as these that is Homicide Adultery c. In the same sense as Menander saith of the just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just disposition knows not how to be unjust In this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot used by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal men cannot doe spiritual things It will not farther be pertinent to enquire whether the sinning here so unreconcileable with a regenerate state be an act only of wilfull sin or an habit because those Apostate Gnosticks to whom this place is opposed and all that went over to them were guilty of more then single acts even of the foulest habits of impurity and persecuting the Christians v. 10. V. 10. Is not of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of God here◠and chap. 4. 6. and 5. 19. and 3 Joh. 11. is a phrase to signifie one that lives as God requires and approves of a child of God in the beginning of the verse born of God v. 9. a sincere acceptable servant of his that imitates the good 3 John 11. or in brief a good Christian and that not only upon this ground because all Christian vertue is of God but especially because it is agreeable to his will an imitation of that which is most eminently and originally in him And so on the contrary Ungodly living is expressed by the phrase to be of the devil Joh. 8. 44. explained by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing or delighting to doe his desires and his works v. 41. and so to be of the world To this purpose many the like phrases there be observable in Scripture which are set to signifie this as being in God 1 Joh. 2. 5. 5. 20. seeing God 3 Joh. 11. that is having considered and observed God in his actions in order to imitating of them for so to imitate is expressed Joh. 8. 38. by doing what they have seen with their father so again having known God or Christ 1 Joh. 2. 3 13. that is so as to imitate or transcribe what we see in him an evidence of which is as it follows there the keeping his commandements and c. 4. 6. he that knows God and he that is of God are set as directly the same and so v. 7 8. and very often in this Writer So seeing and knowing him together 1 John 3. 6. and especially Joh. 5. 37. to hear his voice and see his appearance for that is there all one with having
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
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